It was in 1980 in Nigeria that I learnt the deep meaning of the expression,”Dekh ke un-dith keeta”, which is part of the Sikh daily supplication (Ardas.) It is one of the highest ideals by any standard.The Sikhs repeat in their daily supplication (Ardas) by admiring those who see or witness an evil being done to them yet they turn their attention away from that evil/unfortunate incident.

There is a similar Biblical message advising us “Not to trespass against others, and forgive those who trespass against us.” In other words not to count the sins of others against us and respond equally in a revengeful spirit. – Quoted by Dr. IJ Singh, New York, USA.

The Gurbani teaches us:-

ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥(Raag Gaurhee Sukhmanee, M. 5. 276).
God alone is the Doer of deeds – there is no other at all.
O Nanak, I am a sacrifice to the One, who pervades the waters, the lands, the sky and all space. ||1||

A Nigerian Muslim Lady is behind my enlightening experience of the expression, “Dekh Ke Undith Keeta” which is part of Sikh daily Supplication (ARDAS). A brief story is given hereunder:-

Dr. Iyengar, a colleague of mine in the Science Faculty of Ahmadu Bello University (ABU) met with an accident in which a family of five while crossing a road outside the main Gate of Ahmadu Bello University, Zaria struck against his car while a speeding heavy truck was coming from the opposite side with full lights which blinded Dr. Iyengar who was driving with his wife in the car. As a result of impact two children died on the spot, mother, and two others were badly injured.The driver of the heavy truck fled away in the darkness. Dr. Iyengar stopped his car and while he and her wife were panicking a policeman appeared on the spot and he arranged injured and dead to be taken to the University hospital. The police arrested Dr. Iyengar. I had known Dr. Iyengar as a polite and decent person who never consumed alcohol and a careful experienced driver. Certainly he had no intention to harm or kill any one. This was to happen but it created a mystery!

After some days on receiving bail, as a courtesy, Dr. Iyengar wished to visit the other members of the victim’s family. But none of his close friends (north or south Indian Hindus) supported his idea and so none was willing to accompany him to the family who lived in a village near the university campus. Dr. Iyengar asked me and I told him that on the strength that you were not drunk driving and you had no enmity whatsoever against the victim’s family, I am inclined to go with you to visit the victim’s family. My wife was terribly upset that as a turbaned Sikh I will become their target because of my conspicuous appearance. She went on to say that they might forget Dr. Iyengar but the victims family and their other relatives could go after you.

We had daily Parkash of Guru Granth Sahib (GGS) in our house and used to read the GGS and pray for a while every day. I told her that it was not Dr. Iyengar who wanted this accident but this was to happen – but why did it happen? We did not know the answer?

I advised Dr. Iyengar to take along some rice, kasawa, sugar, oil and tin fish for the aggrieved family. After enquiring we reached the right house in the Samaru village. Some members spotted us and the ushered us into the house. Walking through several interconnected rooms we finally entered a room where the lady (lying) and two children were with bandaged legs and arms. We both were quite nervous that anything could happen to us. As we finished exchange of greetings and paying our condolences, we were served a soft drink each. We were not sure whether to drink or not? But somehow I took a sip and Dr. Iyengar followed me.

We told the family that we were sorry for what had happened. The lady in crutches wasted no time and in a brave tone told us “it was Allah’s Will that all this happened. We have no ill-will against Dr. Iyengar (pointing towards him) – it is Allah only who gives and takes away life”. The next day was fixed for hearing in the court and she added that they have no intention to pursue any case against Dr. Iyengar.

On hearing this I had tears flowing in my eyes to learn of such a strong faith and devotion in Allah from an ordinary Muslim lady. I was also ashamed that even on daily reading of Gurbani I had not developed such a strong faith in Waheguru/Allah. The following verses from Sukhmani Sahib sounded differently and clearly after that encounter:-

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ॥ (Raag Gauri M. 5, GGS. 281-4).
The One Lord Himself destroys and also preserves.
Nothing at all is in the hands of mortal beings.

ਤਿਸ ਕਾ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਹੋਇ ॥ਤਿਸ ਕਾ ਨਾਮੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥
Understanding His Order, there is peace.
So take His Name, and wear it as your necklace.

– This Muslim family taught me the meaning of Gurbani more than any Teeka or Gyani or Parcharak/Preacher.

There was a change in my perception of Gurbani ever since – a great lesson from a Muslim Family for which I am grateful to them; and Dr. Iyengar for taking me along to witness such a blissful experience. The court case lasted for four months and finally Dr. Iyengar was cleared.

I do believe that there are good Muslims, Hindus, Christians, Jews, Buddhists and Sikhs…. in the wide world.

“Dekh ke undith keeta” – is a virtuous act though a very difficult one. Those who lost their loved ones in 1984, it is not easy for them to forget and brush aside their grief. However, we do remember those who are imbued with the spirit of forgiveness in our daily supplication (Ardas). I think it is time to give practical shape to our longing for fulfillment of “Dekh ke undith Keeta”.

As Gursikh of Gurbani, we should be guided by the message of Sabd Guru. All that happened in 1984 was as per the Divine Hukam (Waheguru ordained).

In the light of the Gurbani then how should we treat the saga of June and November 1984 (killing of thousands of innocent Sikhs) in which various parties (Sikh leadership, Government of the day and some hooligans) should share blame in any rational terms? It has both legal and spiritual dimensions. The legal part is for the security forces and law enforcement agencies to handle, whereas the spiritual side belongs to all of us those who profess Hinduism or Sikhism.

I think that the well meaning Sikhs and Hindus can bring about reconciliation between the two communities a lot better than politicians who have failed to do so far.

Although it is very hard for the families of those who lost their beloved ones to come to grip with the situation yet spiritually speaking the aggrieved parties should forgive the perpetrators of such heinous crimes to invite spiritual strength as a solace.

I would suggest that just like Guru Nanak Dev Ji himself went to Sajjan Thug, Haridwar and Kabba etc to show people the right paths; Guru Arjan Dev Ji and Guru Teg Bahadur ji sacrificed their lives for upholding unity and spiritual values. After all Guru Hargobind Sahib forgave Jahangir for inflicting such a cruel martyrdom on his father, Guru Arjan. There are other examples in Sikh history.

it is time to say a collective Ardas to Waheguru for the forgiveness of all those involved in killing of fellow human-beings. This will be in keeping with the highest Ideal and Spirit of Sikhi.

An Ardas could be suitably worded something like the following and published in media in Indian Dailies from Shiromani Gurduara Parbandhak Committee, Amritsar and Delhi Sikh Gurduara Management Committee, Delhi and Haryana Gurduara Management Committee etc :-

“May Waheguru forgive all those who somehow lost their sanity and became instrumental in killing of innocent people in 1984. Please give a sense of direction to those who became part of such criminal act and grant peace to them and their near and dear ones who have been suffering since and help restore sense of unity among fellow human-beings.”

I do hope such an initiative will bring solace to both the Communities in keeping with the message of true spirit of the Sanatan Dharma and Sikhi alike, which stand for FORGIVENESS.

It is well known that forgiveness removes unhealthy emotions that would otherwise cause harm & creates emotions with a wholesome effect. Kabir Ji and Guru Arjan Dev Ji advise as follows in Gurbani:-

ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ (Salok Bhagat Kabir, GGS. 1372-15).
Kabeeraa Jehaa Giaan Theh Dhharam Hai Jehaa Jhooth Theh Paap ||
Kabeer, where there is spiritual wisdom, there is righteousness and Dharma. Where there is falsehood, there is sin.

ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥
Jehaa Lobh Theh Kaal Hai Jehaa Khimaa Theh Aap ||155||
Where there is greed, there is death. Where there is forgiveness, there is God Himself. ||155||

– ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥(Raag Gauri Guru Arjan Dev Ji, GGS. 278-17).
Jab Dhhaarai Kooo Bairee Meeth ||Thab Lag Nihachal Naahee Cheeth ||
As long as he considers one an enemy, and another a friend, His/her mind shall not come to rest.

The various Hindu Organizations can also come up with some suitable gestures towards the Sikhs in general upholding their ancient Spiritual traditions of peace and reconciliation.

More input from members of Sikh Sangat is solicited to give further Gurmat directions.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Fake it, you’ll make it – Yogi Bhajan: An Amazing success story

The Yogi’s life is a proof of his favourite saying and at the same time sends a strong message for the Sikh Community. I shall come to the message a little later but first I narrate a true story:-

It was in July/August 1972, I was doing postdoctoral research work in the Imperial College, London and I came in close contact with some members of the Sikh Missionary Society, Gravesend (G S Sidhu) and Balwant Singh Grewal of North London etc. I established contact with the Society when I was working in Amsterdam University and Catholic University of Louvain (Belgium). My contacts were a group of enthusiastic but orthodox Sikhs mostly in teaching professions. On my arrival in London, I found a lot of friends who invited me to their homes. This was a time when Sukhmani Sahib was my favourite Bani and appropriate verses came out of me while conversing with my Sikh and non-sikh friends.

As a result of my deep devotion in Sukhmani Sahib I was invited to several Gurduaras to lecture. I received several Siropas, which somehow boosted my interest and confidence in Gurbani (and also my ego). My Sikh friends held me in high esteem professionally when I got accepted in University of Berne in Switzerland on a research position in analytical chemistry. They were happy to see a young Sikhmani doing well as an academic.

My so-called popularity brought me face to face with Yogi Bhajan in Shepherd Bush Gurduara where he came for the first time with his entourage. He and his members of group (both males and females) were dressed in white clothes and white turbans. One the girls was sitting right in front facing the GGS and the gents side with her eyes closed and holding a rosary with her fingers continuously moving the beads. The members of Sangat sitting in the hall and those who joined later were all looking at this girl with “awe” that how come a white girl is so devout Sikh? His other members were sitting in the same posture but intermingled with the Sangat on both sides of the hall.

Yogi Ji spoke for a few minutes more about his visit than about Gurbani. The Sangat in general was very much impressed but my curious mind was clearly seeing a drama merely to mislead people.

Yogi’s drama was so successful that a number of wealthy Sikh extended invitations to him with his group members to their houses. I also got invited by some and they introduced me to Yogi Bhajan Singh. At this juncture and in the presence of of Yogi’s admirers I shouted a question at Yogi that why did you make a girl with closed eyes holding a rosary sit at a conspicuous place where Sangat was “Mata taking” rather than to make her sit elsewhere. Yogi Ji was bewildered and he sensed me as a rebel to challenge him. While avoiding embarrassment in public he cleverly appreciated my boldness and invited me see him at his temporary place of residence in London.

An appointment was fixed and noted in diary by his female secretary. I was given an odd time on a working day thinking that I might not show up. Any way I accepted, took a day off from work and reached his place at the appointed time.

I saw Yogi ji sitting on the ground with a wall size poster of him behind him with open flowing hairs. I greeted him and as soon as I sat down I pointed out to him that you are not a Sikh and you even do not wear turban in your dera so how do you connect your showpiece visit to the Gurduara? He calmed me down and turned to another man sitting there on the floor and holding a 3 feet long Srisahib (kirpan) with flowing beard and pretty impressive look of a holy Sikhman. Yogi Ji turned to me and told me that I knew that when you come you were going to ask me several questions related to the Sikhism. In anticipation I have here the Jathedar of Akal Thakhat, Amritsar to answer all your queries- please feel free and ask him. This changed the the dimensions of my visit to see Yogi Ji.I don’t quite remember the name of the Jathedar, perhaps S. Gurdeep Singh? not sure- I wrote to the SGPC to get the name to write in my memoirs but have received no response so far.

Before I could ask any thing, Yogi Ji called one the girls and asked her to take me to an exercise room for 20 minutes before going for a light lunch. She took me to a solitary room and lead me to do exercises with moving arms legs and body postures by saying Satnam Waheguru at every movement. During this exercise I intercepted her several times to know about her, her background and her interest in this mission. She never answered any question and kept saying Satnam-Waheguru (somehow I was impressed!).

While I was going to join Yogi Ji and Jathedar Ji again, I overheard Yogi Ji saying to the Jathedar Ji that you kindly arrange a visit for me and my group to Darbar Sahib in the near future. Yogi Ji continued to impress the Jathedar and me about his wealth as well as possessing a private plane for transportation. He went on to offer the Jathedar a trip to his mission in US an an incentive and goodwill visit to see the embracing of Sikhism by whites.

I turned to Jathedar Ji and told him that I cannot imagine the Head of Akal Thakhat sitting here and negotiating some move coming from someone who is a Yogi and not a Sikh. He felt very uncomfortable but yet he nodded in affirmation.

The Yogi was bolder than the Jathedar he held me in his arms and told me youngman you are right ” I am not a Sikh I am a Yogi just like other who have gone to US to make money. I am making money and when I have enough money I shall be able to help my people. Don’t you agree?”. At this point I told Yogi Ji that I am glad to hear your true position and I have no quarrel with you. Since then Yogi Ji and I became friends and I kept receiving greeting cards and invitations to mark special occasions particularly on his birthdays etc ( birthday card with his open hair depicting him as a Yogi) for many years.

The same Jathedar, I was told did arrange his first visit to Darbar Sahib with full honours and Siropas. This was Yogi Ji entry in to the Sikh world In India. From this experience I learnt that some Jathedars can be easily lured to financial incentives and foreign visits to compromise their roles.

I asked a number of Yogi Ji admirers who came to invite him with his followers to their houses in London and spend a lot of money in entertaining in the company of other friends to honor Yogi Ji. The reply was invariably a simple helpless assertion that “our children do not obey us and here is man (Yogi Ji) who command the respect of these white young girls and boys. This is only possible because of his supernatural powers.”.

The reciting of Satnam-Waheguru that Yogi Ji introduced in exercises (instead of saying 1,2, 3) as a fake has made his mission to acquire spiritual dimensions. This exercise took the shape of serious Naam- Simran, which was bound to bring measurable results. Please read Ist Ashpadi of Sukhmani Sahib to verify the claim of ‘PRABH KA SIMRAN SAB TE OOCHA’.

His earlier disciples were dropouts and drug edicts but latter he attracted some sharp analytical minds, who with time transcended the boundaries of fake in to real. I have read a number of Yogi Ji articles where he is trying hard to merge Yogic thoughts with Sikhism but the result is not so appealing. His most impressive assertion is that all human-beings are born Sikhs – since all are born to learn. His strength comes from the long hours of Naam-Simran that he used to practice lately.

I have a lot of appreciation for the scholarly work of his disciples, who are bringing a fresh look in to the Sikhism being analytical in their approach and free from biases and prejudices. I congratulate them all for their immense contribution. The Yogi Ji disciples have helped the SGPC, Amritsar to boost its Information Technology expertise – a remarkable contribution. Daily Hukumnama by Sikhnet from Amritsar is boon for Sikh Sangat.

Some years back Yogi Ji was in a Delhi Gurduara and he when he was about to speak he burst into tears and was seen sobbing. When he was able to recollect himself, he openly accepted that he did not believe that merely uttering of Satnam-Waheguru could do such miracles -talking about his establishment and spread of his brand of Sikhism in the West. He was utterly grateful to Waheguru for His blessings to such a lowly person like him. He sounded very humbled as a perfect Sikh without any trace of a Yogi left in him.

Message: Yogi’s story is a demonstration of Power of Simran (Naam Japna) which is enshrined in the Guru Granth Sahib and the same applies to various Deras and Babas who are also thriving because “Prab Ka Simran sab te oocha”.

Gurbani is full of appreciation for those who practice Nam Japna and Japana:-

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥ (Maajh Vaar M. 4, GGS. 140-5).
Jan Naanak This Balihaaranai Jo Aap Japai Avaraa Naam Japaaeae ||2||
Servant Nanak is a sacrifice to one who himself chants the Naam, and inspires others to chant it as well. ||2||

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Sikhi is only “Piri” (which stores humility, compassion and service) and not “Miri” (which stores dignity but with certain degree of arrogance). According to Gurbani, Miri and Piri do not go together. There is need for some historical correction to be made some where to stay in tune with Gurbani. I apologize to those who believe in prevalent historical assertions in Sakhees on Sikh History but I would urge them to re-examine the concept in the light of Gurbani. Guru Hargobind Ji and Baba Buddha Ji could have not made a mistake? I think it went as it was intended for Guru Ji to continue to stay in “Piri’ of Sikhi with greater strength rather than diluting with “Miri.” Sikhi breeds only spirituality, humility, service and not temporal or political power. No spiritually imbued Sikh will ever join power-politics. Sikhi is Spirituality and Nishkam-Sewa in whatever profession you choose in life – a serious search in the core message of Gurbani will convince you. The moment spirit touches materialism it lowers the spirit to carnal. During 240+ years of Sikh Guru’s life time, PIRI was prominent except for a brief period when concept of MIRI crept in. Thakhats of Miri are there to uphold PIRI rather than to devalue PIRI.

Piri/ Spirituality are being of the spirit. It is a devotion to the metaphysical matters and activities, which renew uplift, comfort, heal, and inspire us and the others with whom we interact. It is the development of True Divine being to the point that one’s spirit is raised to the Holy Spirit of God, the highest spiritual achievement ever possible.

Spirituality is preparing the body and mind, to receive God’s inspiration and translating it into thinking, speech, and into actions leading to the development of virtuous habits forming good character. Being humble, loving and Compassionate is the Goal in Life leading to Spiritual Enlightenment, which is to unite the Conscious Mind with the Universal metaphysical, incomprehensible, unfathomable One Creator. True spirituality is achieved by logically applying teachings incorporated in Sabd Guru that allow ego to vanish in the fire of Divine love and fear. Only a true Guru, who has achieved oneness with God, can give such true spiritual teachings. The purpose of developing our spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns (renunciation/detachment) and free to return to our eternal home in God. The mechanical recitation of Nitnem and other rituals performed daily etc without understanding are all superstitions without any spiritual benefit. It is the development of virtues which makes it a devotional worship says Guru Nanak in his Japji:-

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ (Jap Guru Nanak, GGS. 4-15).
Sabh Gun Thaerae Mai Naahee Koe ||
All virtues are Yours, Lord, I have none at all.

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Vin Gun Keethae Bhagath N Hoe ||
Without virtue, there is no devotional worship.

PIRI in Sikhi is Sat Sangat imbued with Naam and Sabd:-

– ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ (Sri Raag M. 1, GGS. 72-1).
Sathasangath Kaisee Jaaneeai ||
How is the Society of the Saints to be known?

ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
Jithhai Eaeko Naam Vakhaaneeai ||
There, the Name of the One Lord is chanted.

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ (Sri Raag M. 1, GGS. 72-2).
Eaeko Naam Hukam Hai Naanak Sathigur Dheeaa Bujhaae Jeeo ||5||
The One Name is the Lord’s Command; O Nanak, the True Guru has given me this understanding. ||5||

– ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥ (Raag Raamkali Bhagat Beni, GGS, 974-8).
Dhaev Sathhaanai Kiaa Neesaanee ||
What is the insignia of the Divine Lord’s dwelling?

ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥
Theh Baajae Sabadh Anaahadh Baanee ||
The unstruck sound current of the Shabad vibrates there.

MIRI on the other hand is defined by Mahan Kosh as chieftainship, headship, political affairs or power- ਅਮੀਰੀ. ਸਰਦਾਰੀ। (2) ਬਾਦਸ਼ਾਹਤ. By definition Miri and Piri contradict IMHO even though it was carried out by and after 6th Guru except ninth Guru. The moment spirit touches materialism (Matter) it lowers the spirit to carnal as it creates arrogance and superiority, which spoils the foundation of spirituality (humility).

I am grateful to use some portion of private correspondence with Dr. Virinder Singh Grewal, MI, USA on this subject of PIRI – MIRI.

Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

The message of the Gurbani is nothing but TRUTH so it shall always prevail amidst upheavals and turbulences and inspite of concerns raised by a number of members of the Sikh Community.
Kindly look at the following exploratory list to prove the above point:-
Gurduaras around the world; Nam Rasiye – Naam Japan wale – Anubhavi; Books on Gurbani and different aspects of the Sikhism; Sikh Scholars, parcharaks, ragis, kitinias, gurbani kirtan -CD/Cassettes etc; Magazines and periodicals on Sikh Affairs, Nagar kirtans; Deras, Sikh Forums and Sikh charitable organisations in India and overseas; Nitnem and Sukhmani groups (many headed by Sikh ladies, particularly Sukhmani Groups ) in local gurduaras; the revenues of all historic Gurduaras; Gurmat Camps and books for children; Hospital and dispensaries; Schools, colleges, universities, professional and technical institutions; scholarships for bright, poor and needy Sikh students in India and overseas; Sikh women in public life, scholarship, artists and in political arena; Sikh entrepreneurs and professionals (managers, doctors, lawyers, defence personnel, sports men and women etc); Sikhs in India and overseas; non-sikh devotees (in Sikh Gurduaras and Deras); Sikh Council and organisations; Sikhs of International stature etc etc.

All these and other similar activities/developments have shown considerable growth thus indicating that the the Sikhism in spirit and numerical number has risen in the last 30 years or so and it shall continue to expand. Only if the above parameters will take a plunge then the situation would dictate otherwise. The Sikhism has crossed the boundaries of India and today there are Gurduarars on all the continents in the World – a testimony of TRUTH IN GURBANI (Universal Message).:

– ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Raamkali M. 3, GGS. 917-12).
guramath saachee saachaa veechaar ||
True are the Guru’s Teachings, and True is contemplative meditation.

– ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Raag Srirag M. 3, GGS. 67-10).
gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

– ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat Narain M. 4, GGS, 982-10).
Baanee Guroo Guroo Hai Baanee Vich Baanee Anmrith Saarae ||
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
Gur Baanee Kehai Saevak Jan Maanai Parathakh Guroo Nisathaarae ||5||
If His humble servant believes, and acts according to the Words of the Guru’s Bani, then the Guru, in person, emancipates him. ||5||

The Sikhism like all other religions of the World is tossing through an environment of rapid social and economical changes in the society to retain its rightful place because of its Universal message. Its Universal appeal is bound to permeate through all unimportant rituals and hurdles and In the end the truth will be accepted by the seekers of the truth wherever they are.

The following three terms are very popular in the Sikhism:

1. Amrit vela,
2. Amrit by Guru Gobind Singh Ji, and
3. Amrit Bani

All the three have ‘Amrit’ as a common term.

1. Now let’s go to Amrit Vela – this ‘Vela’ is in the early hours of the morning and what makes is Amrit is, if one reads/recite/ponders on ‘Guru di Bani’, otherwise it just a morning time. In other words the ordinary morning time turns into Amrit Vela only when used according to the Gurbani in the Guru Granth.

2. Amrit Ceremony – the sweetened water was turned Amrit by reciting Bani at the time of its preparation by Guru Gobind Singh – again it is the Gurbani, which converted ordinary water in to an ‘Amrit’.

3. So it is clear that the real ‘Amrit’ is in the Gurbani, which when combined with other items like Vela and Water makes them ‘Amrit’ as well. The Amrit Gurbani is embodied in the Guru Granth.

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Raag Sarang M. 5, GGS. 1226-3).
pothhee paramaesar kaa thhaan ||
This Holy Book is the home of the Transcendent Lord God.

The Sikhs are ordained to enjoy the company of their Parmesar by turning to the Guru Granth Sahib and live the life to its fullest by remembering Waheguru in daily life while attending to family, professional and social life without worrying too much as per the advice in Gurbani:

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ (Raag Gauri M. 5, GGS. 286-7).
jo hoaa hovath so jaanai ||
They know the past and the present.

ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥
prabh apanae kaa hukam pashhaanai ||
They recognize God’s Own Command.

All is happening in the sweet will of Waheguru whether the current saga of Akal Thakhat under the Akali Dal, children’s or our future, Apostasy among Sikh Youth, Covid-19 etc.

Our role model is prescribed by Guru Gobind Singh (Guru maneo Granth) to follow and there should be nobody other than Guru Granth. And the methodology is simple: ‘Prabh ka simran sab te oocha’, which can be practiced by children as well as by adults at any time though (Waheguru -Waheguru-Waheguru……..2- 5 minutes daily). Kindly try and see the results.

The Sikhs will confront problem only if they renounce their Guru and Sabd as pointed out by Guru Nanak Sahib:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Sri Raag M. 1, GGS. 55-15).
Baajh Guroo Gubaar Hai Bin Sabadhai Boojh N Paae ||
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

While we are still struggling to find an acceptable definition of a Sikh, the Gurbani guides us as to – Who is a Sikh and or Gursikh?

The Sikhi doctrine mentioned in the following verses suggests:-

– ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ (Gauri Vaar M. 4, GGS. 305-16).
Gur Sathigur Kaa Jo Sikh Akhaaeae S Bhalakae Outh Har Naam Dhhiaavai ||
One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord’s Name.

– ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ (Raag Gauri M. 4, GGS. 306-2)
Jan Naanak Dhhoorr Mangai This Gurasikh Kee Jo Aap Japai Avareh Naam Japaavai ||2||
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Accordingly, the criteria to become a Gursikh is that one should chant/recite the Divine Name (of Waheguru) and inspire others to do the same.

It is amazing to see that such a criteria can be easily applied in making Gurbani accepted Universally. People of different religions do recite and do inspire others to recite their respective Divine Names in daily life and in their places of worship. According to Gurbani, they are all Gursikhs even when they think they are professing different faiths and religions?

This would mean there are more Gursikhs in the World then the Sikhs.

We are lucky to be on GL-Z or other Forums in a way that when we receive some messages with the full Sikh salutations even if we do not find much in contents, the Salutation (Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh or Gur Fateh etc…..) reminds us of Waheguru, which has its own reward like that of simran. The number of people benefitting through this exercise are many. This mass-mode of greetings is great – thanks to the modern IT.
Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

We are always looking for peace of mind ‘ Anand’ in life, which is guaranteed in Anand Sahib by Guru Amar Das Ji with his personal blissful experience on uniting with Satguru (Akalpurakh/Waheguru):-

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raag Raamkali M. 3, 917-2).
Anandh Bhaeiaa Maeree Maaeae Sathiguroo Mai Paaeiaa ||
I am in ecstasy, O my mother, for I have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Sathigur Th Paaeiaa Sehaj Saethee Man Vajeeaa Vaadhhaaeeaa ||
I have found the True Guru, with intuitive ease, and my mind vibrates with the music of bliss.

The state of Spiritual Bliss leads to a state of spiritual awakening to draw the nectre from the Divine Sabd to draw closer to Akalpurakh/Waheguru):-

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥
Raag Rathan Paravaar Pareeaa Sabadh Gaavan Aaeeaa ||
The jewelled melodies and their related celestial harmonies have come to sing the Word of the Shabad.

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥
Sabadho Th Gaavahu Haree Kaeraa Man Jinee Vasaaeiaa ||
The Lord dwells within the minds of those who sing the Shabad.

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥
Kehai Naanak Anandh Hoaa Sathiguroo Mai Paaeiaa ||1||
Says Nanak, I am in ecstasy, for I have found my True Guru. ||1||

On tasting and reaching the blissful Awastha of Anand, Guru Amar Das Ji longs to remain in the company of Akalpurak/Waheguru:-

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥
Eae Man Maeriaa Thoo Sadhaa Rahu Har Naalae ||
O my mind, remain always with the Lord.

Guru Amar Das Ji guides us with Spiritual Promises that go in the Divine company, such as:-

1. Removal of worldly sufferings; 2. Guaranteed Guidance to ferry through Sansar Sagar by the support of All Powerful and bountiful Lord:-

1. ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥
Har Naal Rahu Thoo Mann Maerae Dhookh Sabh Visaaranaa ||
Remain always with the Lord, O my mind, and all sufferings will be forgotten.

2. ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥
Angeekaar Ouhu Karae Thaeraa Kaaraj Sabh Savaaranaa ||
He will accept You as His own, and all your affairs will be perfectly arranged.

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥
Sabhanaa Galaa Samarathh Suaamee So Kio Manahu Visaarae ||
Our Lord and Master is all-powerful to do all things, so why forget Him from your mind?

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Kehai Naanak Mann Maerae Sadhaa Rahu Har Naalae ||2||
Says Nanak, O my mind, remain always with the Lord. ||2||

ਸਾਚੇ ਸਾਹਿਬਾ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥
Saachae Saahibaa Kiaa Naahee Ghar Thaerai ||
O my True Lord and Master, what is there which is not in Your celestial home?

ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥
Ghar Th Thaerai Sabh Kishh Hai Jis Dhaehi S Paaveae ||
Everything is in Your home; they receive, unto whom You give.

The fulfillment of Divine Promises has a rider of NAAM, which comes with contemplation on Sabd and staying in the Divine Yaad with Liv(Nam Japna):-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥
Sadhaa Sifath Salaah Thaeree Naam Man Vasaaveae ||
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind.

The result of inviting Naam results in deeper contemplation on Sabd/Gurbani in order to enjoy the Divine Melody behind Sabd?Gurbani:-

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥
Naam Jin Kai Man Vasiaa Vaajae Sabadh Ghanaerae ||
The divine melody of the Shabad vibrates for those, within whose minds the Naam abides.

Naam fulfills all the desires on receiving the Divine sanctuary and Guru Amar Das Ji admits openly that ‘ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ’:-

ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥੩॥
Kehai Naanak Sachae Saahib Kiaa Naahee Ghar Thaerai ||3||
Says Nanak, O my True Lord and Master, what is there which is not in Your home? ||3||

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥
Saachaa Naam Maeraa Aadhhaaro ||
The True Name is my only support.

Guru Ji goes on to reiterate further the results of his Divine Support (NAAM), which
has brought peace and tranquility to his mind and fulfilled all his desires:-

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥
Saach Naam Adhhaar Maeraa Jin Bhukhaa Sabh Gavaaeeaa ||
The True Name is my only support; it satisfies all hunger.

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥
Kar Saanth Sukh Man Aae Vasiaa Jin Eishhaa Sabh Pujaaeeaa ||
It has brought peace and tranquility to my mind; it has fulfilled all my desires.

At this exalted state of mind, Guru Ji goes on to show his gratitude to his GURU:-

ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥
Sadhaa Kurabaan Keethaa Guroo Vittahu Jis Dheeaa Eaehi Vaddiaaeeaa ||
I am forever a sacrifice to the Guru, who possesses such glorious greatness.

On tasting Sabd and Naam, Guru Ji advises us also to enshrine love for Sabd/Gurbani/Naam in order to gain Sejaj/Anand:-

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥
Kehai Naanak Sunahu Santhahu Sabadh Dhharahu Piaaro ||
Says Nanak, listen, O Saints; enshrine love for the Shabad.

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Saachaa Naam Maeraa Aadhhaaro ||4||
The True Name is my only support. ||4||

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥
Vaajae Panch Sabadh Thith Ghar Sabhaagai ||
The Panch Shabad, the five primal sounds, vibrate in that blessed house.

ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥
Ghar Sabhaagai Sabadh Vaajae Kalaa Jith Ghar Dhhaareeaa ||
In that blessed house, the Shabad vibrates; He infuses His almighty power into it.

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥
Panch Dhooth Thudhh Vas Keethae Kaal Kanttak Maariaa ||
Through You, we subdue the five demons of desire, and slay Death, the torturer.

Guru Ji admits that one is attracted to Naam only with Divine Grace, which is imbedded in the deep love of Sabd:-

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥
Dhhur Karam Paaeiaa Thudhh Jin Ko S Naam Har Kai Laagae ||
Those who have such pre-ordained destiny are attached to the Lord’s Name.

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Kehai Naanak Theh Sukh Hoaa Thith Ghar Anehadh Vaajae ||5||
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||
ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥
Saachee Livai Bin Dhaeh Nimaanee ||
Without the true love of devotion, the body is without honor.

ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥
Dhaeh Nimaanee Livai Baajhahu Kiaa Karae Vaechaareeaa ||
The body is dishonored without devotional love; what can the poor wretches do?

ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥
Thudhh Baajh Samarathh Koe Naahee Kirapaa Kar Banavaareeaa ||
No one except You is all-powerful; please bestow Your Mercy, O Lord of all nature.

ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥
Eaes No Hor Thhaao Naahee Sabadh Laag Savaareeaa ||
There is no place of rest, other than the Name; attached to the Shabad, we are embellished with beauty.

ਕਹੈ ਨਾਨਕੁ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥੬॥
Kehai Naanak Livai Baajhahu Kiaa Karae Vaechaareeaa ||6||
Says Nanak, without devotional love, what can the poor wretches do? ||6||

Guru Ji comes to know a glimpse of Anand from his Guru who is provider of spiritual wisdom:-

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥
Aanandh Aanandh Sabh Ko Kehai Aanandh Guroo Thae Jaaniaa ||
Bliss, bliss – everyone talks of bliss; bliss is known only through the Guru.

ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥
Jaaniaa Aanandh Sadhaa Gur Thae Kirapaa Karae Piaariaa ||
Eternal bliss in known only through the Guru, when the Beloved Lord grants His Grace.

ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥
Kar Kirapaa Kilavikh Kattae Giaan Anjan Saariaa ||
Granting His Grace, He cuts away our sins; He blesses us with the healing ointment of spiritual wisdom.

Guru Ji prescribes giving up of personal vanity (Houmai/Ego) as a precondition for gaining spiritual wisdom from Sabd and that too with Divine Grace only to enjoy blissful state of ANAND:-

ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥
Andharahu Jin Kaa Mohu Thuttaa Thin Kaa Sabadh Sachai Savaariaa ||
Those who eradicate attachment from within themselves, are adorned with the Shabad, the Word of the True Lord.

ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥
Kehai Naanak Eaehu Anandh Hai Aanandh Gur Thae Jaaniaa ||7||
Says Nanak, this alone is bliss – bliss which is known through the Guru. ||7||

Gist of Anand Sahib is amply and explicitly conveyed in the following tuks:-

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥ ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Kehai Naanak Sunahu Santhahu Sabadh Dhharahu Piaaro || Saachaa Naam Maeraa Aadhhaaro ||4||
Says Nanak, listen, O Saints; enshrine love for the Shabad. The True Name is my only support. ||4||

Guru Nanak Sahib sums up beautifully the attainment of ‘Anand’ by merger with Akalpurak/Waheguru by the removal one’s personal vanity, which in turn is instrumental in attracting Divine Grace – a uniting force:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang M. 1, GGS. 722-13).
Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee ||
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

The need is to become a ‘ਕਾਮਣਿ’ to attract Divine Grace – a Source of ANAND.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com