All the Gurus, Bhagats and Mahapurakhs whose compositions are compiled in the Guru Granth Sahib enjoyed Divine Tat (ਤਤੁ ਗਿਆਨੁ) – a sign of their closeness with the the Divine Source (Akalpurakh).

Guru Nanak Sahib traces the Divine Shoji to love for Akalpurakh which makes a person fearless by inviting Gurmat:-

ਨਿਰਭਉ ਜੋਗੀ ਨਿਰੰਜਨੁ ਧਿਆਵੈ ॥ ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਵੈ ॥ (Raag Gauri M. 1, GGS. 223-17).
The Yogis meditate on the Fearless, Immaculate Lord. Night and day, they remain awake and aware, embracing love for the True Lord…………….

ਭੈ ਰਚਿ ਰਹੈ ਸੁ ਨਿਰਭਉ ਹੋਇ ॥ ਜੈਸਾ ਸੇਵੈ ਤੈਸੋ ਹੋਇ ॥੪॥
Those who remain immersed in the Fear of God become fearless. They become just like the One they serve. ||4||

According to Guru Arjan Dev Ji, to be able to acquire Divine Tat is an exalted awastha in which one has to give up his/her ego/houmai to become a ਸਮਦਰਸੀ:-

ਸੋ ਸਮਦਰਸੀ ਤਤ ਕਾ ਬੇਤਾ ॥ ਨਾਨਕ ਸਗਲ ਸ੍ਰਿਸਟਿ ਕਾ ਜੇਤਾ ॥੧॥ (Raag Gauri M. 5, GGS. )
He looks impartially upon all, and he knows the essential reality. O Nanak, he conquers the whole world.

In the following Pauri of Anand Sahib, Guru Amardas Ji refers to Tat (Tat’e) four times and adds that the path to attain Divine Tat is ‘Sachi Liv’ with Waheguru, which can be attained through the Guru/Gurbani.

ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥(Raag Raamkalee M. 3, GGS. 920).
The Simritees and the Shaastras discriminate between good and evil, but they do not know the true essence of reality.

ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ਗੁਰੂ ਬਾਝਹੁ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥
They do not know the true essence of reality without the Guru; they do not know the true essence of reality.

ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥
|The world is asleep in the three modes and doubt; it passes the night of its life sleeping.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥
Those humble beings remain awake and aware, within whose minds, by Guru’s Grace, the Lord abides; they chant the Ambrosial Word of the Guru’s Bani.

ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸ ਨੋ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥
Says Nanak, they alone obtain the essence of reality, who night and day remain lovingly absorbed in the Lord; they pass the night of their life awake and aware. ||27||

Guru Arjan Dev Ji reveals in Sukhmanee Sahib that in order to find Divine Tat, it is essential to have full faith in Waheguru.

ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥ (Raag Gauri M. 5, GGS.285).
One whose heart is filled with faith in God the essence of spiritual wisdom is revealed to his mind.

The First Ashtpadi of Sukhmanee Sahib explores the attributes of Simran in details. Kindly read and contemplate on the full Ashtpadi.

Simrn is the way to ‘DivineTat’ and is further substantiated in the Sukhmanee Sahib:-

– ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (Raag Gauri M. 5, GGS. 262-17).
In the remembrance of God are knowledge, meditation and the essence of wisdom.

– ਗੁਰਿ ਪੂਰੈ ਤਤੁ ਇਹੈ ਬੁਝਾਇਆ ॥ ਪ੍ਰਭੁ ਅਪਨਾ ਨਾਨਕ ਜਨ ਧਿਆਇਆ ॥੪॥ (Raag Gauri M. 5, GGS. 290-3).
Through the Perfect Guru, this essential reality is understood. O Nanak, God’s humble servants meditate on Him. ||4||

The overall Gurmat rider is:- ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ

ਗੁਰ ਤੇ ਸਾਤਿ ਭਗਤਿ ਕਰੇ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh M. 3, GGS. 117-9).
From the Guru comes peace and tranquility; worship Him with devotion, day and night. Chanting His Glorious Praises, merge into the Glorious Lord. ||1||Pause||

The Entire Gurbani is DIVINE TAT – ਤਤੁ ਗਿਆਨੁ. To acquire Divine Tat (Essence of Reality) is a rarity but is still attainable with persistent desire imbued with Divine Grace (ਗੁਰ ਪ੍ਰਸਾਦਿ):-

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥ (Raag Gauri M. 5, GGS. 281-17).
Searching, searching, searching, and finally, success! By Guru’s Grace, the essence of all reality is understood.
———————————————————————-

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Sukhmani Sahib, the source of happiness (anand/sehaj/santokh) arising not only from ‘Char Padaraths’ but from all the “Padaraths” is available through Naam only:-

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||

Naam brings fulfillment of all the desires when one enjoys closeness with Waheguru – the source of real happiness. Guru Arjan Dev Ji helps us to stop our wondering by giving us a comprehensive review about Naam from Sat Yug till Kal Yug:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS.265-9).
The many Shaastras and the many Simritees – I have seen and searched through them all. -As a result of research in Spiritual Path, Guru Arjan Dev Ji he has put up a huge banner in the Gurbani:-

ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ (Raag Bhaira-o, M. 5, GGS. 1136-16).
Nanak’s home is filled with the Naam, the Name of the Lord. ||4||4|| are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name.

-There are promises for happiness in staying with Naam, where all individual desires and hopes are met. However, there is a condition of attachment to” ਏਕੈ ਨਾਇ” without duality (dubida/ego):-

-ਜਨੁ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ ॥ (Raag Gauri M. 5, GGS. 292-17).
The Lord’s humble servant is committed to His Name. His hopes do not go in vain.

-ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਛੁ ਨਾਹਿ ਬਿਓਗੁ ॥(Raag Gauri M.5, GGS. 265-1).
Chanting the Lord’s Name, there is no separation from Him.

The importance of removal of ‘Dubida’ and how to remove “Dubida”* is highlighted by Guru Nanak Sahib in his Bani:-

*ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥(Raag Dhanaasree M.1, GGS. 685-14).
Forsaking duality, he becomes a devotee of the Formless Lord.

*ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ 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||

When one reaches a stage of awareness of ਗੁਰਮਤਿ, ਲਿਵ and ਜੀਵਨ ਮੁਕਤਿ, it results in inner ਗਤਿ and all desires vanish in the light of this new ‘Ras’, which a Gurmukh does not like to trade with ‘Char Padaraths.

The happiness of a true Sikh lies more in “Naam Padarath” rather than in ‘Char or more Worldly Padaraths (Maya).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Dear Members of the Sikh Community,

We can leave behind that only what we have in stock with us when we are living. There is need for all of us to search our possessions before we part with or share the same with others around or the younger generations coming behind us.

Regarding the unfounded fears of threat to Sikhi, one need to be reminded that Sikhi has stood the worldly test after maturing for a period of 240+ years – from Guru Nanak Sahib to Guru Gobind Singh Ji with the support of Bhagats, Mahapurakhs, Gurmukhs and Gursikhs. This support still exists and is unstoppable to exist in future as it has the support of Waheguru/Allah/Parmeshar/God…

“Sikhi sikhia gur vichaar” – is the gist of Sikhi and needs to be explored in the Guru Granth Sahib and nothing else. I have a strong conviction that the Sikhi is on its real path and our younger generations shall hold the flag by getting rid of unnecessary rituals that need to be weeded out with changing times.

You cannot meaningfully define Sikhi when our Forums have narrow guidelines and they do not allow us to debate the issue with open minds.

Social norms do change when the society undergoes evolutionary changes. You cannot blame the younger members of the Sikh Community for not respecting some outdated customs/ ‘Traditional Rivaajs’. When they are lead in to Gurbani, they will draw their own conclusions of life style that helps them and to keep them happy. They will go where they will find their peace of mind (sehaj). I am sure most of us follow the same in our life.

The Sikh Community needs to pull down the barriers that have been mounted to let Sikhi be truly Universal and being available to all around us. We should reach out to other communities with Gurbani (say Gutkas in different languages) to have them a feel of the Gurbani. Allow a period of time and the initial reading will arouse further interest in Gurbani to warrant serious perusal in Guru Granth Sahib.

Sikhi belongs to all the Indians in the first place where our Gurus belonged. India is waiting to embrace Sikhi provided the present generation of narrow minded Sikhs open up to the changing realities in the Social Environment.

As Sikhs we need numbers to look after our interests as you know that in any democratic set-up, the number counts. Any direction that allows growth while sticking to Gurmat should be on Sikh’s agenda without mincing words.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Guru Granth Sahib begins with the Mool Mantar composed by Guru Nanak Ji and ends with Mundhaavanee by Guru Arjan Ji. The message begins with a proclamation about the true existence of God (ੴ) and ends in that the same God exists everywhere (ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ). So this guarantees an obviously possibility of our bumping into the God on daily basis:

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Aasaa M. 4, GGS. 348-4).
thoon ghatt ghatt anthar sarab niranthar jee har eaeko purakh samaanaa ||
You are totally pervading within each and every heart; O Lord, You are the One Primal Being, All-permeating.

Since according to Gurbani, the God is present in all of us and around us – so don’t we manifest Him as human beings?

Gurbani is a path route to meet with God that implies that God is reachable. Is now the Gurbani right or some individuals who are also somewhere on the path but looking for God?

The day we know that God cannot be reached, the Guru Granth Sahib will lose it value as a Guru.

The rest of the Gurbani between Mool Mantar and Mundaavanee chalks out a path as to how to realize the presence of God who is ever (ਬ੍ਰਹਮ ਪਸਾਰੋ). For that one needs the Gurmat-torch-light of Gurbani (“Gurbani eis jag mehi chaanan”).

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self- Existent. By Guru’s Grace~

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ (ਮੁੰਦਾਵਣੀ ਮਹਲਾ ੫ , GGS. 1429).
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.
The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.

ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥ ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
One who eats it and enjoys it shall be saved. This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

Now in order to swim across the vast ocean of ਤਮ ਸੰਸਾਰੁ, according to the Gurbani we need either God’s Kirpa, Nadr, Grace, Mehr; and Gurmat – the know-how of the techniques to swim across as acquired/practiced by some expert swimmers of the like of the Gurus, Bhaghats, Bhatts and other Mahapurakhs:-

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥ (Raag Gauri, M. 5, GGS. 287).

ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauhri M. 5, GGS. 288).

ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ ॥ ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ ॥੩॥ (Salok Vaaraan and Vadheek Guru Nanak Dev, GGS. 1410).
If thou wisheth to swim across the water, then consult thou those who know the art to swim. For, even those who considered themselves very wise have been ruined by these whirl-pools.

ਆਪੁ ਪਛਾਣੈ ਹਰਿ ਮਿਲੈ ਬਹੁੜਿ ਨ ਮਰਣਾ ਹੋਇ ॥
He who understands himself, meets with his God and then dies not again.

Our Gurus, Bhagats, Bhatts and Mahapurakh were blessed with the manifestation of God through devotion, and faith and the Gurbani speaks loudly about this merger, which is open ended – so why to doubt otherwise? However, the path of union is not so easy and belongs to one in crores:-

ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕਿਨਹੂ ਗੁਰਮੁਖਿ ਹੋਇ ਪਛਾਨਾ ॥੨॥੨॥ (Raag Dhanaasree M. 9, GGS. 685-2).
O servant Nanak, among millions, only a rare few, as Gurmukh, realize God. ||2||2|

Since the possibility of union is certain but remote, so both the parties are naturally for and against the motion “God can be manifested by Human beings or not” is right from the perspectives of both the warring parties. Those (a few) who see God on daily basis would say ‘Yes” for the motion; and those (many) who are far away or yet to see the God shall vote for “No”.

So according to the Gurbani both are right as per their respective present “Anubhav/Awastha”. Those are certainly lucky who can vote “YES”.

In the Guru Granth Sahib, the Bani of Bhagats and Bhatts is included by our Gurus on finding the presence of a common thread i.e. devotion of God. Our Gurus went on to not only mention the names of Bhagats but also composed hymns to collaborate their thoughts as a sign of total acceptance and in reverence for them. If we accept Guru Gobind Singh Ji as our last Guru who ordered “sab sikhan ko hukam hei guru maneo granth”, then do we have a choice to have different standards for the bani of different contributors?

Regarding who is/are Sikh Guru(s)? It is clear that the Guru Granth Sahib is the Guru and those whose bani is in the Guru Granth Sahib are our Gurus including Bhagat Kabir Ji and Bhatts. In addition, we have the Dasam Granth with the wealth of information to support the Guru Granth Sahib.

The Founder of Sikhism is the Akalpurakh the one who guided Guru Nanak and is the same who guided Moses, Lord Jesus, Prophet Muhammad, and Bhagat Kabir etc. before Guru Nanak. Spirituality is timeless and common to all spiritual leaders. The foundation of Sikhism is based on all the common known spiritual experiences preceding the Sikhism. The Sikhs are lucky to draw their spiritual strength from time immemorial. We keep doubting unnecessary when the Guru Granth Sahib is clearly guiding us:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Raag Sriraag, M.1. GGS. 55).
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (M. 4, 982).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਕਬੀਰ ਤਰਵਰ ਰੂਪੀ ਰਾਮੁ ਹੈ ਫਲ ਰੂਪੀ ਬੈਰਾਗੁ ॥ ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ॥੨੨੮॥ (Kabir, GGS 1376).
Kabeer, the Lord is the tree, and disillusionment with the world is the fruit. The Holy man, who has abandoned useless arguments, is the shade of the tree. ||228||

ਅਨਹਦ ਬਾਣੀ ਪੂੰਜੀ ॥ ਸੰਤਨ ਹਥਿ ਰਾਖੀ ਕੂੰਜੀ ॥੨॥ (Rakaale M. 5, GGS 893)
In the Word of the Guru’s Bani is the wealth of the unstruck sound current. The Saints hold the key to it in their hands. ||2||

Personally, I find that inclusion of Bani of Bhagats’, Bhatts’ and other Mahapurakhs (coming from common social background) not only facilitates but also encourages us to recognise an achievable path in the advent for spirituality. So Bhagats are pretty handy as perfect Gurus to guide.

We need to explore the importance of Gurbani to improve our diverse environments, which include spiritual, domestic, social, economic, academic, political, national and international affairs.

Guru Nanak introduced and demonstrated an effective role of a Guru to achieve spiritual goal in life. Successive Gurus and Gurmukhs are testimony to this.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Since the Guru Granth Sahib is ordained as our Guru (Gursbd), would it not be appropriate to celebrate this day as the main Gurpurab rather than celebrating Birthdays of our Gurus and that too on controversial dates, which are moved every year from one date to another?

In India where the Sikhs are allowed only one national holiday, the befitting holiday should coincide with the Parkash Divas of the Guru Granth Sahib, which represents as Jot of Sikh Gurus. This would send a direct signal of the importance and teachings of the Guru Granth Sahib’s (Gurbani) to the Sikhs as well as to the rest of the humanity.

In local Gurduaras and in special and specific Gurduaras other associated important events could still be celebrated as the Sangat wishes.

I know it is not easy to break away from old traditions but realistically Guru Granth Sahib is very special in its ‘Universal Message’ and requires a equally special place in the Universal Society.

I apologize if my views hurt sentiments of some members of the Sikh Community.

After updating with the Gurbani of 9th Guru in Adi Granth Sahib, Guru Gobind Singh Ji ordained the Granth Sahib as our Guru. Since then the Guru Granth Sahib is the Guru of the Sikhs.

Although the Gurbani of successive Gurus was held in high esteem from the time of Guru Nanak Dev Ji, there was always a special place for the living Guru during their life-time.

Since the passing of Gurgaddi to the Gurbani in the form of Guru Granth Sahib, it becomes the supreme Guru. All Sikhs are supposed to lead their lives as per the advice of their current Guru, which is the Guru Granth Sahib. All our maryadas should come out of the Guru Granth Sahib. All the old practices needs to be tailored according to the Gurbani – then only the Sikhs would be seen as respecting their GURU, the Guru Granth Sahib Ji.

The offering of five paisa and nariyal (coconut) are hoaxed introduced in the History of the Sikh Gurus by storey tellers and mediocre Sikh or other historians. These people can write history of the Sikh Raj or on Maharaja Ranjit Singh but to write the accounts of Sikh Gurus life stories one needs to be an ‘ANBHAVI’ (a well versed in Gurbani) otherwise one is likely to make slips.

The Westeren Historians have been able to deal in somewhat better way. They took into account that the Sikh Gurus were elevated souls of extraordinary intellect and that they practised utmost rationality in their everyday dealings and lifestyle. Then (WH) they used their own rational and analytical skills to come up with somewhat rational accounts of the lives of our Gurus.

All Sakhees and life stories of the Sikh Gurus need to be looked into afresh in the light of Guru Granth Sahib Ji.

I think the Sikhs have only one Guru – the Guru Granth Sahib. Guru Gobind Singh Ji left us in the ‘sharan’ of the Guru Granth Sahib. So how can we be in any ‘DUBIDA’ (Doubt)? If in doubt then we should close down all the Gurduaras and stop Parkash of the Guru Granth Sahib.

Guru Granth Sahib is our Guru as it connects us with Waheguru through our spiritually elevated Gurus, Bhaghats and Mahapurakhs in order to lead a purposeful life.

A Gur-Sikh puts his/her full faith and love in the Guru Granth Sahib more than in anything else. Guru Granth Sahib keeps us in ‘Chardi kala’ because it is our only refuge.

All the Sikh Gurus lived their lives according to Gurbani. So it is incumbent on the Sikhs to recognise the importance of Gurbani because ” Gurbani eis jag mein channan”. The Guru Granth Sahib is the light-house.

There is need to celebrate Guru Granth Sahib Day!

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurbani reveals a path followed by Sikh Gurus to unfold vastness of Ik Oankar (One Waheguru). According to Gurbani, Waheguru is Akath and Attah and cannot be comprehended without Waheguru’s guidance, which is GURMAT.

ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M. 5, GGS. 288-18).
Take the Guru’s advice, you ignorant fool; Without devotion, even the clever have drowned.

Guru Nanak Sahib received the guidance directly from Waheguru whereas other Gurus received initially from their predecessors and from Waheguru. The underline principle of receiving Divine Gian in case of all the Gurus was renouncing their Homai (ego) as the first step which opened doors to ‘Gobind Milan’ (immersion in Naam – the supreme divine Gian).

ਗਰਬੁ ਨਿਵਾਰਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸਾਰਥਿ ॥ਮੁਕਤਿ ਪ੍ਰਾਨ ਜਪਿ ਹਰਿ ਕਿਰਤਾਰਥਿ ॥੩॥ (Raag Raamkali M. 1, GGS. 904-14).
Subduing your pride, you shall receive the supreme wealth of God. The mortal is liberated and emancipated, meditating on the Lord. ||3||

Sikhi Marg is not a philosophy but a collection of truths experienced through Devotion of Waheguru by Sikh Gurus to connect with Waheguru through Naam. Devotion and Naam are purely as a result of Kirpa/Grace/Gurparsad/Nadr of Waheguru and stand as unmeasurable entities, which can be quantified by Gurus or Brahmgianis only.

Naam is a supreme sohjee (Gian) received/experienced by Sikh Gurus received as a gift under intense devotion of Waheguru and does not come under a philosophy.

Guru Ram Das Ji makes it clear that he received Gurmat Gian through the Divine Grace -“ਹਮ ਅੰਧੁਲੇ ਕਉ ਗੁਰ ਅੰਚਲੁ ਦੀਜੈ ਜਨ ਨਾਨਕ ਚਲਹ ਮਿਲੰਥਾ”:-

– ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||-

– ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਨਿਰਧਨੁ ਸਤਿਗੁਰਿ ਬੂਝ ਬੁਝਾਈ ॥੪॥ (Raag Sarang M. 1, GGS. 1232-11).
Without the Name, everyone is poor; the True Guru has imparted this understanding. ||4||

– ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥( Raag Gauri, Bhagat Kabir, GGS. 339 9). 4-&).
Says Kabeer, the Lord has taken away my wisdom, and I have attained spiritual perfection. ||2||21||72||

– ਕਰਹੁ ਕ੍ਰਿਪਾ ਭ੍ਰਮੁ ਚੂਕਈ ਮੈ ਸੁਮਤਿ ਦੇਹੁ ਸਮਝਾਇ ॥੨॥(Raag Gauri Poorbee, Bhagat Ravidas, GGS. 346-8).
Take pity on me, dispel my doubts, and teach me true wisdom. ||2||

Gurus and Bhagats on losing their individuality give credit to Waheguru for their spiritual heights. So how can we talk about their philosophy?

According to Gurbani, Sikhi revolves around Gurmat and the Gurmat encompasses Naam. The term ‘Philosophy’ is too narrow to embrace Gurmat, which is ever evolving.

Now what is Gurmat in Sikhi? The answer will be the entire Bani in Guru Granth Sahib.

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

The Bani of Bhagats offers a close collaboration with thought pattern of Guru Nanak Sahib and rest of the Gurus collectively. Guru Nanak Sahib is certainly in the lead to open the window to have a glimpse of Waheguru (Akalpurakh) and others lend support. This is just a recognisable pattern and it does not cause any discrimination rather it speaks of a homogeneous grasp of the Divine Message (TRUTHS) from generation to generation without being subjected to any changes with time.

Guru Granth Sahib opens with Japji Sahib of Guru Nanak Ji. Now if you examine the pages 14-93 of the GGS, you will find that M.1 covers pages 14-26 followed by page 53-64 and 71-73; then from page 26-39 and 64-70 is M.3. M4 is covered from page 39-42 and M.5 is on pages 42-53 and 70-71. After that Kabir Ji on page 91-92; Beni jI on page 93 and Ravidas Ji also on page 93.

Now read M. 1 in 14-26 pages and 53-64 pages and 71-73, you will find that other Gurus and Bhagats support the overall theme of Guru Nanak in subsequent succeeding pages. The same pattern is observed in the length and breadth of GSS.

I find this is an important factor to understand the entire Bani in the light of Guru Nanak’s Bani.

In the Guru Granth Sahib, the Bani of Bhagats and Bhatts is included by our Gurus on finding the presence of a common thread i.e. devotion of God. Our Gurus went on to not only mention the names of Bhagats but also composed hymns to collaborate their thoughts as a sign of total acceptance and in reverence for them. If we accept Guru Gobind Singh Ji as our last Guru who ordered by endorsing “sab sikhan ko hukam hei guru maneo granth”, then do we have a choice to have different standards for the bani of different contributors?

Regarding who is/are Sikh Guru(s)? It is clear that the Guru Granth Sahib is the Guru and those whose bani is in the Guru Granth Sahib are our Gurus including Bhagats and Bhatts. In addition, we have the Dasam Granth with the wealth of information to support the Guru Granth Sahib.

The Founder of Sikhism is ‘Ik Oankar’, the one who guided Guru Nanak and is the same who guided Moses, Lord Jesus, Prophet Muhammad, and Bhagat Kabir etc. before Guru Nanak. Spirituality is timeless and common to all spiritual leaders. The foundation of Sikhism is based on all the common known spiritual experiences preceding the Sikhism. The Sikhs are lucky to draw their spiritual strength from time immemorial. We keep doubting unnecessary when the Guru Ganth Sahib is clearly guiding us:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Raag Sriraag, M.1. GGS. 55).
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (M. 4,GGS. 982).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਕਬੀਰ ਤਰਵਰ ਰੂਪੀ ਰਾਮੁ ਹੈ ਫਲ ਰੂਪੀ ਬੈਰਾਗੁ ॥ ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ॥੨੨੮॥ (Kabir, GGS. 1376).
Kabeer, the Lord is the tree, and disillusionment with the world is the fruit. The Holy man, who has abandoned useless arguments, is the shade of the tree. ||228||

ਅਨਹਦ ਬਾਣੀ ਪੂੰਜੀ ॥ ਸੰਤਨ ਹਥਿ ਰਾਖੀ ਕੂੰਜੀ ॥੨॥ (Rakaale M. 5, GGS 893)
In the Word of the Guru’s Bani is the wealth of the unstruck sound current. The Saints hold the key to it in their hands. ||2||

Personally, I find that inclusion of Bani of Bhagats’, Bhatts’ and other Mahapurakhs (coming from common social background) not only facilitates but also encourages us to recognize an achievable path in the advent for spirituality. So Bhagats are pretty handy as perfect Gurus to guide.

We need to explore the importance of Gurbani to improve our diverse environments, which include spiritual, domestic, social, economic, academic, political, national and international affairs.

Guru Nanak re-affirmed a Divine message of existence of God in a language commonly spoken in Punjab. Guru Nanak introduced and demonstrated an effective role of a Guru to achieve spiritual goal in life. Successive Gurus and Gurmukhs are testimony to this.

To give reverence to Bhagats and their Bani is a remarkable act of appreciation of spirituality irrespective of caste and creed of Bhagats thus raising their level to those of Gurus by incorporating their footprints in “Spiritual Marg” in the Guru Granth Sahib.

Showing of appreciation towards Bhatts is an act of reorganization that ordinary people (who are greedy for maya like us) can achieve spirituality in the company of Guru and Sadsangat. Bhatts demonstrate the spirit of total assimilation of gist of the Gurbani. Their story is an eye opener and a wake-up call for us to accept the Truth in the Gurbani – that Gurbani works because “Gurbani eis jag mehi chaanan”.

Gurus, Bhagats, Bhatts, Mahapurkhas ……. are all teachers who show us that ‘Who do we are? Where are we going? Where do we have to go?

The God in Guru Nanak came to our help to unite us with God again through the assistance of other Gurus, Bhagats , Bhatts and Mahapurakhs who have common thread of “Waheguru/God Realization”. If you take out the component of “God Realization”, they will be ordinary people.

Those who have achieved “Naam” (God Realization) are on the same level. Realization of “Naam” is`always 100% and there is nothing like 5%, 10%, 50% , 70% or 90% Naami. Anyone who is Naami is Godlike that is the message contained in the Gurbani of our GURU, the Guru Granth Sahib.

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥ (M. 5, GGS. 962).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Contemplation on Gurbani creates peace of mind in the first place by helping one to lose one’s houmai and dubidha and not the other way around.
As the understanding of Gurbani grows, one goes gradually in to contemplative peaceful mood as explained in the Pauris on ‘Khands’ and four steps of Lavaan – leading to permanent bliss.
Guru Nanak jee admonishes us: Sikhee sikhiaa gur veecahaar.

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Sikhee Sikhiaa Gur Veechaar ||
Contemplating the Guru, I have been taught these teachings;

ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥
Nadharee Karam Laghaaeae Paar ||
Granting His Grace, He carries His servants across.

We are asked here to reflect deeply on the Teachings of our Guru -Guru Granth Sahib and live by them. That is sikhi or the Sikh faith SGGS: 465

ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥ (Jap,Guru Nanak, GGS. 6-17).
Conquer your own mind, and conquer the world.

Gurabni asks us to examine the type of life we are leading Reflect or meditate on our flaws or vices and try to lead more truthful, contented lives . We have to acknowledge that we are filled with Five Vices or Five Destructive Emotions: Kaam-lust , excessive desire, Krodh-Anger, Wrath, Lobh-Greed, Avarice, Moh-Worldly love /attachment and Ahankaar -Ego , Pride. We need to reflect / meditate on how we can subdue them and inculcate virtues or spiritual qualities like Contentment, Truthfulness, Compassion etc.

Guru Raam Das jee tells us:-

ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥ (Raag Gauri M. 4, GGS. 171-6)
Kaam Karodhh Nagar Bahu Bhariaa Mil Saadhhoo Khanddal Khanddaa Hae ||
The body (town) is filled with lust and anger. By meeting the Holy Saint i.e. Guru,-cut these into pieces-i.e. overcome lust and anger and purify the mind.
To stress again, we need to meditate on our flaws, our vices with a view to be fully aware of them and tackle them to become better persons or Sachiaraa- True, Righteous. . You cannot overcome the destructive emotions till you subject them to rigorous and hawk like scrutiny through meditation every day.Guru Nanak Sahib tells in Mool Mantar to contemplate (JAP) on: – ‘Aad sach jugad sach, hebi sach Nanak hosi bhi sach’ . The entire Gurbani in essence proclaims: –

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ (Raag Gauri M. 5, GGS. 295-4).
With each and every breath, stay in remembrance on the Lord of the Universe with Divine Gratitude; And the anxiety within your mind shall depart.

The brand of meditation that some are promoting (Harvard Style, Kundalini, Yoga or rest) without contemplating on Truth is just short lived hoax and is just waste of breath and time spent in looking for stillness of mind – and it is anti-Gurmat.

Bhagat Namdev Ji gives his perception of Meditation in the following Sabd in Guru Granth Sahib:-

ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥ (Raag Raamkali Bhagat Namdev, GGS. 973-3).
I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures.

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥

The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3||
………..
ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ – Bhagat Nam Deo Ji relates his state of spiritual awakening by imbibing in the spirit of Sabd.
Bhagat Ji claims a Sehaj Awastha and as a result he does not feel the need for a traditional holy pilgrimage or wondering to sixty eight holy places for his salvation.
ਬੇਦ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਆਨੰਤਾ ਗੀਤ ਕਬਿਤ ਨ ਗਾਵਉਗੋ ॥ ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
There are countless Vedas, Puraanas and Shaastras; I do not sing their songs and hymns. In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1||

ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥ ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥

Becoming detached, I sing the Lord’s Praises. Imbued with the unattached, unstruck Word of the Sbad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause||

Kabir Ji advises:-

– ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥ (Raag Maaroo Bhagat Kabir, GGS. 1103-7).
Man Jeethae Jag Jeethiaa Jaan Thae Bikhiaa Thae Hoe Oudhaas ||2||
Conquering the mind, one conquers the world, and then remains detached from corruption. ||2||

ਅੰਜਨੁ ਦੇਇ ਸਭੈ ਕੋਈ ਟੁਕੁ ਚਾਹਨ ਮਾਹਿ ਬਿਡਾਨੁ ॥
Anjan Dhaee Sabhai Koee Ttuk Chaahan Maahi Biddaan ||
They all apply make-up to their eyes; there is little difference between their objectives.

I have tried the so called Meditation – stilling of mind in sitting in secluded places and in prescribed poses. But it did not work in my case.
When I contemplate on the following, I feel peaceful and feel like repeating again and again as a Nit-nem/Meditation:-

1. Pauris on Khands in Jap Ji Sahib (3 minutes) – Guru Nanak Dev Ji
2. Bani of Lavaan (3 minutes), – Guru Ram Dass Ji and
3. 1st & 2nd Ashtpadi of Sukhmani Sahib (8 minutes) – Guru Arjan Dev Ji

My meditation lasts for less than minutes or so – be in a room, walking in a park or waiting to see my GP or waiting for food in a restaurant, travelling in a car, bus or by an aeroplane…….. (I have a multiple recording of these three portions of Banis, which on playing moves me in to a meditative mood).
Would the members of Sikh Sangat and other members like to try this out for a month or so for positive results to go into a meditative mood?

Finally, a message of advice from Guru Nanak Sahib:-

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ Jap, Guru Nanak, GGS. 2-12).
Math Vich Rathan Javaahar Maanik Jae Eik Gur Kee Sikh Sunee ||
Within the mind are gems, jewels and rubies, if you listen to the Guru’s Teachings, even once.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
Guraa Eik Dhaehi Bujhaaee ||
The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥
Sabhanaa Jeeaa Kaa Eik Dhaathaa So Mai Visar N Jaaee ||6||
There is only the One, the Giver of all souls. May I never forget Him! ||6||

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Gurbani emphasizes faith on one Waheguru as source of divinity and considers dubidha as a main cause to keep us away from spirituality.

ਸਭੋ ਸੂਤਕੁ ਭਰਮੁ ਹੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ (Raag AsaM. 1, GGS. 472)
All impurity comes from doubt and attachment to duality.

Maya is the root cause of duality.

ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥ (Savaiye (praise of Guru Ram Das): Bhatt Balh, GGS.1406).
I am attached to Maya, and deluded by doubt; I have fallen in love with my children and spouse.

Guru Amar Das Ji suggests that Naam’s lagan removes dubidha.

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥ (Raag Raamkali M. 3, GGS. 918).
Some are deluded by doubt, wandering in the ten directions; some are adorned with attachment to the Naam.

Kabir Ji further advances confirmation of role of Waheguru Simrn:

ਹਮਰਾ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ਜਬ ਰਾਮ ਨਾਮ ਚਿਤੁ ਲਾਗਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Sorath, Bhagat Kabir Ji, GGS. 655).
My doubts were removed, and my fear ran away, when my consciousness became attached to the Lord’s Name. ||1||Pause||

A total faith in Waheguru helps in removing worldly pain, doubts and fears, brings stability (sehaj) and union with Waheguru:-

ਏਕ ਆਸ ਹਰਿ ਮਨਿ ਰਖਹੁ ਨਾਨਕ ਦੂਖੁ ਭਰਮੁ ਭਉ ਜਾਇ ॥੧॥ (Raag Gauri M. 5, GGS. 281).
Enshrine in your heart, your hopes in the One Lord. O Nanak, your pain, doubt and fear shall depart. ||1||

ਥਿਤਿ ਪਾਈ ਚੂਕੇ ਭ੍ਰਮ ਗਵਨ ॥ ਸੁਨਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਜਸੁ ਸ੍ਰਵਨ ॥੭॥ (Raag Gauri M. 5, GGS.287).
Stability is attained; doubt and wandering cease, O Nanak, listening with one’s ears to the Praises of the Lord, Har, Har. ||7||

ਬ੍ਰਹਮ ਮਹਿ ਜਨੁ ਜਨ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ॥ ਏਕਹਿ ਆਪਿ ਨਹੀ ਕਛੁ ਭਰਮੁ ॥ (Raag Gauhri M. 5, GGS. 287).
The servant is in God, and God is in the servant. He Himself is One – there is no doubt about this.

“Prab ka simrn sab te oocha” as it removes duality:-

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥ (Raag Gauri M. 5, GGS. 262).
In the remembrance of God, duality is removed.

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥ (Raag Gauri M. 5, 263-1).
The remembrance of God is the highest and most exalted of all. In the remembrance of God, many are saved.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥
In the remembrance of God, thirst is quenched. In the remembrance of God, all things are known.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਾਹੀ ਜਮ ਤ੍ਰਾਸਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਪੂਰਨ ਆਸਾ ॥
In the remembrance of God, there is no fear of death. In the remembrance of God, hopes are fulfilled.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥
In the remembrance of God, the filth of the mind is removed. The Ambrosial Naam, the Name of the Lord, is absorbed into the heart.

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥
God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There is an unbreakable connection between a Guru and a Sikh on one hand and the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In defining a Sikh or in order to determine that who is a Sikh like, we can first look for definition of the Sikhi in the Guru Granth Sahib. According to Gurbani, definition of Sikhi can be traced to the Mool Mantar in which Guru Nanak Ji defines his Gur in the very outset in the Jap Ji Sahib.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh) :-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465).
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i. e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 24).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

The entire Bani of the Sikh Gurus (1st-5th and 9th; and including that of the 10th Guru), Bhagat Bani and of Bhatts revolves around the “Mool Mantar” and they all unanimously acknowledge the support of Naam in their respective Banis and the same truth is reflected in their lives.

The 6th, 7th and 8th Gurus did not compose any Bani of their own but exhibited an ardent support as Naami by leading exemplary life in upholding the Truth underlined in the Bani of other Gurus, Bhagats and Bhatts in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji .

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ (Sri Raag M. 1, GGS. 62).
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

On the forthcoming Birth Anniversary of Guru Gobind Singh Ji, I would like to share the source of his strength who having lost his father, sons, family members and numerous Sikhs still remained in ‘Chardi Kala’ (Optimistic).

His spiritual and physical strength was on account of his total surrender with devotion to Waheguru. as given in the following verse of his in Dasam Granth:-

ਸਗਲ ਦੁਆਰ ਕਉ ਛਾਡਿ ਕੈ ਗਹਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥ ਬਾਂਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ (Dasam Granth page 642-14).
O Lord ! I have forsaken all other doors and have caught hold of only Thy door. O Lord ! Thou has caught hold of my arm; I, Govind, am Thy serf, kindly take (care of me and) protect my honor.

The Sikh slogan ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’ sums up his personality. He himself was a Khalsa and he attributed every victory in life to Waheguru. “Nischay kar apni jeet karo” – was not his egoistic claim but out of his confidence of living under the Divine shelter of ONLY Waheguru (binse dooja).

The similar stance was propagated after experiencing by other Sikh Gurus before Guru Gobind Singh Ji:

ਦੂਜਾ ਨਾਹੀ ਕੋਇ ਜਿਸੁ ਆਗੈ ਪਿਆਰੇ ਜਾਇ ਕਹਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Dhanaasree M. 1, GGS. 660-8).
There is no other, O Beloved, to whom I can go and speak. ||1||Pause||

ਜਿਉ ਸਾਹਿਬ ਨਾਲਿ ਨ ਹਾਰੀਐ ਤੇਵੇਹਾ ਪਾਸਾ ਢਾਲੀਐ ॥ (Raag Asa M. 2, GGS. 474-8).
So throw the dice in such a way, that you shall not lose with your Lord and Master. on your side

ਆਪੁ ਛੋਡਹਿ ਤਾਂ ਸਹੁ ਮਿਲੈ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥ (Salok Vaaraan and Vadheek: Guru Amar Das, GGS. 1420-18).
Give up your selfishness, and then you shall meet your Husband Lord. Consider this Truth.

ਜਿਚਰੁ ਦੂਜਾ ਭਰਮੁ ਸਾ ਅੰਮਾਲੀ ਤਿਚਰੁ ਮੈ ਜਾਣਿਆ ਪ੍ਰਭੁ ਦੂਰੇ ॥(Raag Vadhans M. 5, GGS. 564-13).
As long as I suffered from duality and doubt, O my friend, I thought God was far away.

Guru Nanak Sahib clearly guides us to access a Gurmat recipe to gain a spirit of CHARDI KALA (OPTIMISM):-

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

On “ਸਹੁ ਪਾਈਐ” – strength of an individual is replaced by Waheguru’s strength. (Taan bhu keha karrha jeo?).

Guru Gobind Singh Ji as a “Sarbans Dani”, demonstrates that he was fully merged with Waheguru to enjoy Divine Strength being IK-MIK with Waheguru.

–

-ਕਿ ਜਾਹਿਰ ਜਹੂਰ ਹੈਂ ॥ ਕਿ ਹਾਜਿਰ ਹਜੂਰ ਹੈਂ ॥ (Jaap Sahib, Dasam Granth, page 150-1).
Ki Jaahri Jahoora Hain ॥ Ki Haajri Hajoora Hain ॥
That Thou art visible illumination ! That Thou art All-Prevading!……

ਕਿ ਸਾਹਿਬ ਦਿਮਾਗ ਹੈਂ ॥ ਕਿ ਹੁਸਨੁਲ ਚਰਾਗ ਹੈਂ ॥
Ki Saahib Dimaaga Hain ॥ Ki Husnula Charaaga Hain ॥
You are the guiding Intelligence and light in my body.

-ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦ ਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧ੍ਯਾਨ ਲਗਾਇਓ ॥ (Akaal Ustat, Dasam Granth , 29/1).
Kahaa Bhayo Doaoo Lochan Mooaanda Kai Baitthi Rahiao Baka Dhaiaan Lagaaeiao ॥
Of what use it is if one sits and meditates like a crane with his eyes closed.

ਨ੍ਹਾਤ ਫਿਰਿਓ ਲੀਏ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਲੋਕ ਗਇਓ ਪਰਲੋਕ ਗਵਾਇਓ ॥
Nahaata Phiriao Leeee Saata Samuaandarn Loka Gaeiao Parloka Gavaaeiao ॥
If he takes bath at holy places upto the seventh sea, he loses this world and also the next world.

ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੇ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਿਤਾਇਓ ॥
Baasu Keeao Bikhiaan So Baittha Ke Aaise Hee Aaisa Su Baisa Bitaaeiao ॥
He spends his life in such performing evil actions and wastes his life in such pursuits.

ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭੁ ਪਾਇਓ ॥੯॥੨੯॥
Saachu Kahou Suna Lehu Sabhai Jin Parema Keeao Tin Hee Parbhu Paaeiao ॥9॥29॥
I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.

ਕਾਹੂੰ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਿਓ ਸਿਰਿ ਕਾਹੂੰ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥
Kaahooaan Lai Paahan Pooja Dhariao Siri Kaahooaan Lai Liaangu Gare Lattakaaeiao ॥
Someone worshipped stone and placed it on his head. Someone hung the phallus (lingam) from his neck.

ਕਾਹੂੰ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂੰ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥
Kaahooaan Lakhiao Hari Avaachee Disaa Mahi Kaahooaan Pachhaaha Ko Seesa Nivaaeiao ॥
Someone visualized God in the South and someone bowed his head towards the West.

ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮ੍ਰਿਤਾਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥
Koaoo Butaan Kou Poojata Hai Pasu Koaoo Mritaan Kou Poojan Dhaaeiao ॥
Some fool worships the idols and someone goes to worship the dead.

ਕੂਰ ਕ੍ਰਿਆ ਉਰਝਿਓ ਸਭ ਹੀ ਜਗੁ ਸ੍ਰੀ ਭਗਵਾਨ ਕੌ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥
Koora Kriaa Aurjhiao Sabha Hee Jagu Sree Bhagavaan Kou Bhedu Na Paaeiao ॥10॥30॥
The whole world is entangled in false rituals and has not known the secret of Lord-God 10.30.

Excerpts from: “Toon Mera Rakha Sabni Thaein” – Kirpal Singh, Hemkunt Press, New Delhi, November 2020.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com