A controversial dialogue keeps coming again and again asserting superiority of one religion or the other more specifically Vedantic Philosophy (Sanatan Dharma) over Gurmat (Gurbani) or vice versa.

All religious/spiritual paths help make human life meaningful and happy and one can give different names to attainable spiritual states.

Vedantic Philosophy served the humanity well till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of the Vedantic Philosophy. Practioners of Sanatan Dharma do acknowledge this. There are very few good Hindus who believe in Vedantic Philosophy rest simply think that the Hinduism is just a way of life.

However, the knowledge of Vedas is like “an Internal Combustion Engine (ICE) in automobiles”. All the cars are run on the principle of this ICE. However, when you go to buy a car you look for various other features such as: fuel consumption per KM, maximum speed, increasing degree of automation, safety standards, internal upholstery, body strength and auxiliary fittings of convenience and entertainment etc etc. in a car of your choice.

According to Guru Amar Das Ji, Trisna (false desire) is a disease which makes us to forget Naam, which is highlighted in Vedas.

ਜੀਅਹੁ ਮੈਲੇ ਬਾਹਰਹੁ ਨਿਰਮਲ ॥ ਬਾਹਰਹੁ ਨਿਰਮਲ ਜੀਅਹੁ ਤ ਮੈਲੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥ (Raag Raamkali M. 3, 91-13).
Inwardly polluted, and outwardly pure. Those who are outwardly pure and yet polluted within, lose their lives in the gamble.

ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥ ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥
They contract this terrible disease of desire, and in their minds, they forget about dying.

In the Vedas, the ultimate objective is the Naam, the Name of the Lord; but they do not hear this, and they wander around like demons.

Sikhi on the other hand which thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani also endorses the importance of Naam – “Nanak ke ghar kewal Naam” (M. 5).

Gurbani openly acknowledges good points of Vedas and Shastras and also condemns the useless practices (empty rituals) that became manifested among the masses. Gurbani does not spare in condemning any empty rituals that were prevalent during Sikh Guru’s time. While the Sikhs do pay attention to condemned rituals of Hindus and Muslims but at the same time do not relax in attracting rituals in Sikhism as well, thus defeating the core message of Gurbani: “Naam tul kach aver na hoe”:-

ਨਾਮ ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥ (Raag Gauri M. 5, GGS. 265-8).
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amounts to waste of time and are empty rituals as in other religions. We need to examine as how many of us or on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the path itself is also very lucrative with blessings of different kinds even when we are short of destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment) but at the same time does not put a seal that it is the only path. Therefore, people are free to explore any other paths suggested by a Spiritual Gurus provided the Gurus attained the necessary enlightenment through that paths.

On listening to informed devotees of other religions/faiths, I invariably end up in finding myself in a position of stronger resolve about truths in Gurbani (Gurmat).

I have a firm conviction that anyone who knows his/her religion well does easily attract goodness from other religions/faiths while easily filtering the insignificant differences.

With Punjabi as my mother tongue, I feel at ease to grasp the essence of Gurbani. And more so I love Gurbani for the following reasons while respecting scriptures of ALL other faiths and religions:-

1. Gurbani is fairly recent, written in a language well understood by me.
2. The authors of various compositions are well known to have lived like human-beings and then evolved spiritually through an enlightened Guru/Gursabd..
3. All the authors admit that a Divine Grace helped them to say what they said. I trust them as ‘gentlemen’. They all believed and practiced Truth-fullness:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥(Sri Raag M. 1, GGS. 62-11).|
Truth is higher than everything; but higher still is truthful living. ||5||

4. The truths, promises and instructions in Gurbani of Guru Granth Sahib were tested by by ten Sikh Gurus; and the 1st to 5th and 9th Sikh Gurus, Bhagats and Mahapurakhs, whose compositions are included in the Guru Granth Sahib have collaborated on the unity of theme of Gurmat.
5. There is historical account that all the Sikh Gurus practiced and demonstrated the divinity in Gurbani in their day to day real life though the 6th, 7th, 8th Gurus (they did not as such say any Gurbani of their own) and the 10th Guru (left a separate Dasam Granth).
6. The Gurbani was tested for a period of about 240 years before it was handed down as Guru Granth Sahib by Guru Gobind Singh Ji in 1708.
7. Gurbani was revealed in Kal-Yug by Kal-Yugi Gurus to save Kal-Yugi human beings. It is indeed bad luck of those those who turn away from Gurbani that it belongs only to the Sikhs and not to them.
8. All the Gursikhs who are/were imbued with Gurbani guide us the spirit of Seva, Sacrifices and Humility that illuminates/illuminated their personalities.
9. I am able to comprehend other faiths and religions better because of some understanding of Gurbani.
10. Gurbani does not say that it is the last word about God (Waheguru) rather says that ‘Sahib mera neet nawan’ (God is fresh and new every day).
11. Gurbani encourages me to look out for ‘Satsangat’ – congregation of spiritually elevated persons of all the faiths and religions and not restricting to only Sikh Gurmukhs.
12. Personally, Gurbani helps me to communicate with you otherwise I would be talking only chemistry (my professional subject).
13. With Gurbani background, I shall be tempted to accept any other religion or faith that offers me more than the above mentioned posts to hold on to – That is why I love Gurbani!

When I go to a Mandir, Mosque, Church or Gurduara, I find the message is pretty the same i. e. God is all-in-all, He is Love and is present in all of (toon ghat ghat antar sarab nirantar jee, har eko purakh samana). All religions teach Universal Brotherhood of mankind and attract us towards Divine Sojhee/Bud-bebik (Naam). – “naam sang jis ka man maneiaa, nanak tine niranjan janeiaa” (Sukhmani Sahib).

Regarding social practices, the environment plays an important role e. g. when we were in India surrounded by Hindus were naturally part of Hindu festivity; we spent 12 years in Nigeria in a predominantly Muslim state where we took part in Eids and Salahs and now when we live in New Zealand we do enthusiastically live in Christmas festivity – we have put up a Christmas tree in our house as mark of the festive season. All this does not stop us to celebrate Guru Nanak Birthday (we had a prayer and feast at home and also joined the Sangat at Wellington Gurduara Sahib later on a Sunday), Vaisakhi and other important days in Sikh-calendar.

We usually put up lights on our house around Diwali and the same stays on and is lighted again on Guru Nanak’s Birthday followed by on Christmas – without causing any conflict in our firm faith in Gurbani.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The life of a Sikh ideally revolves around Gurmat, which is derived from Gurbani (Guru Granth Sahib). The Gurbani guides us as how to shape our lives based on Sikhi. The way things are we (most of us) are neither close to ‘Piri” (Gurmat) and nor are in “Miri” (lacking adeptness in dealing with political, administrative and most professional fronts associated with Sikh issues). Most of us are “Cultural Sikhs” (born of Sikh parents and there are some rare ones who are Sikhs with conviction. In order to grow the Sikhi, we need to have more Sikhs with conviction – those who have tasted the real spirit of Sikhi i.e. Gurmat.

Our current Gurduaras are becoming somewhat routine in daily practices and these places don’t serve the masses and especially the younger generations who are looking for suitable and logical answers to their questions matching their needs. Most of us who have inherited Sikhi from our parents and have read a couple of books on Sikhi are not able to satisfy the curiosity of our young children. There is need to involve children and adults in a way to bring them face to face with Gurmat by restructuring our current Gurduaras into ‘Gurmat Centres’ by incorporating various activities that interests infants, kids, young boys and girls, adults and elderly peoples alike.

I suggest that we slow down in building more Gurduaras (with routine activities like some sort of Path, Keertan, Ardas and Langar etc) and pool our resources together to build ‘Gurmat Centres’ – more of a complex comprising of the following and additional components with emphasis on Gurmat (comprising of ethical, spiritual and professional & social education):-

1. A central Gurduara with the routine activities as are currently prevalent. Provision of raised benches/stools for senior members and handicapped members of Sangat be made at appropriate places inside the main hall.
2. A Gurmat library to boost education on Sikhi stocking books, magazines, DVDs, CDs and relevant audio equipment that can help promote Gurmat.
3. An Auditorium with audio visual facilities – to encourage and promote a possibility of meeting and discussing aspects of Gurmat (including questions and answer sessions; and holding workshops on various subjects like Naam, Rituals, Piri (Gurmat) and Miri (excellence in all professions).
4. Exclusive rooms for contemplation of Gurbani by small groups and for Simran/Naam Japna.general
5. A Daycare Preschool for infants and young children with exposure to Gurmukhi and simple and moral filled stories about the Sikh Gurus, Baghats, Bhatts, Mahapurakhs, Gurmukhs and prominent Sikhs in different fields who have made a difference in the World.
6. A Study room for young children to devote or indulge into Gurmat related quiz etc.
7. A study room for seniors with provision to accommodate them in comfort including on wheelchairs etc.
8. A Gym for adults (and elderly) to meet and shape their bodies with an environment resounding with Gurbani Keertan and select Gurbani Tuks on the walls around the exercise areas in Gurmukhi and English.
9. A general sports facility including Sikh Martial Art like ‘Gatka etc.
10. A Langar hall with modern cooking and refrigeration facilities to help the visitors to get or serve themselves meals in order to be able to devote more time in exploring Gurmat in addition to normal langar in pangat at fixed times. Dining tables with chairs be provided for elderly and disabled members of the Sangat.
11. Cleaning and furnishing of facilities on the premises including Nishan Sahib, provision of Rumallas and Karah Parsad to be handled exclusively by the Managing Committee as part of their management responsibilities. Members of Management Committees should be up-right individuals with interest in promoting Gurmat and elected/selected by the majority of Sangat.
12. There is need to develop a more mechanised system of ‘shoes keeping’ so that the most sevadars can take part in Gurmat activities.
13. The Gurmat-complex can have office and residential accommodation for those whose services are required on daily/regular basis.
14. Provision of normal communication channels such as telephone, fax and E-mail and adequate transport are must to maintain Gurmat Centre.
15. Sangat may expand features of a ‘Gumat Centre’ as the need arises and depending on the availability of financial resources and special needs of interested groups.

A concept of ‘Gurmat Centre’ will attract all groups of people on daily or more regular basis for one activity or the other to interact with fellow Sikhs. A proper grounding on Gurmat will help grow the Sikhs into a Community of successful saint-soldiers, politicians, administrators, professionals, entrepreneurs, businessmen, scientists, doctors, sociologists etc to serve the Sikh Community and the Humanity in the next 50 years or so (comparable with laurels achieved by the Jews in attracting Nobel prizes in different fields).

I am not proposing anything new that has not been propagated by Sikh Gurus in stages. We simply need to to pay attention and revisit the advice given by the successive Sikh Gurus and put their teachings into practice (the essence of Gurmat) in order to strengthen our resolve to serve ourselves in Gurmat-way and to get the best out of our lives and coming generations.

Reference: Kirpal Singh, ‘Gurmat Saachi Saacha Vichaar’, Sanbun Publishers, New Delhi, April 2014.
…………………………………………………………………………………………………………….

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Some people create doubts about the status of Savaiye (Bani) by Bhatts.

Kindly examine Bani of Bhatts, which follows Savaiye Sri Mukhbak M. 5, 1385-mid 1389) and goes on to pages 1389 to 1409 as Savaiye. M.1ke, M.2ke M.3ke, M.4ke and M.5ke.

This collection of this part of Gurbani (Savaiye) starts with Mool Mantar and the starting verse is by Guru Arjan Dev Ji:-

ਆਦਿ ਪੁਰਖ ਕਰਤਾਰ ਕਰਣ ਕਾਰਣ ਸਭ ਆਪੇ ॥ ਸਰਬ ਰਹਿਓ ਭਰਪੂਰਿ ਸਗਲ ਘਟ ਰਹਿਓ ਬਿਆਪੇ ॥ (Savaiye Mukbak M. 5, GGS. 1385-1).
O Primal Lord God, You Yourself are the Creator, the Cause of all causes. You are All-pervading everywhere, totally filling all hearts.

Guru Sahib makes his position clear in relation to ਆਦਿ ਪੁਰਖ ਕਰਤਾ (God/Waheguru) in the very beginning of the Savaiye Bani.

Each of the following segments starts with “Ik Oankaar Satgurparsad” (in line with the entire Bani). This clearly suggests that Bani of Bhatts is Dhur Ki Bani praising the presence of Waheguru as glimpsed in Gurus by the Bhatts.

To say that Bani of Bhatts is in praise of Gurus does not fit in to the overall layout of Gurbani in the Guru Granth Sahib. Guru Arjan Dev Ji (in the first place) and Guru Gobind SinghJi would have not accepted its inclusion in the GGS, if it were to glorify individual Gurus.

Bhatts glorified presence of Divine Light in Guru Sahibs but never equated them with Waheguru (Gurmat God). The following verses clarify:-

ਨਾਨਕ ਆਦਿ ਅੰਗਦ ਅਮਰ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਇਅਉ ॥(Savaiye (praise of Guru Arjan Dev): Bhatt Kalh, GGS. 1407-13).
First, Guru Nanak, then Guru Angad and Guru Amar Das, the True Guru, have been absorbed into the Word of the Sabd.

ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥Savaiye (praise of Guru Arjan Dev): Bhatt Mathura, GGS. 1409-8).
Whoever meditates on Guru of Arjun Dayv, shall not have to pass through the painful womb of reincarnation ever again. ||6||

I read Bhatt Savaiye as in the praise of presence of ‘Partak Waheguru (Wah Guru) in the respective Gurus.

Therefore, Bhatt Nalh offers the following pray to Waheguru:-

ਅਬ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥ ਜੈਸੀ ਰਾਖੀ ਲਾਜ ਭਗਤ ਪ੍ਰਹਿਲਾਦ ਕੀ ਹਰਨਾਖਸ ਫਾਰੇ ਕਰ ਆਜ ॥ (Bhatt Nalh, GGS. 1400-9).
Now, please preserve the honor of Your humble slave. God saved the honor of the devotee Prahlaad, when Harnaakhash tore him apart with his claws.

ਫੁਨਿ ਦ੍ਰੋਪਤੀ ਲਾਜ ਰਖੀ ਹਰਿ ਪ੍ਰਭ ਜੀ ਛੀਨਤ ਬਸਤ੍ਰ ਦੀਨ ਬਹੁ ਸਾਜ ॥
And the Dear Lord God saved the honor of Dropadi; when her clothes were stripped from her, she was blessed with even more.

ਸੋਦਾਮਾ ਅਪਦਾ ਤੇ ਰਾਖਿਆ ਗਨਿਕਾ ਪੜ੍ਹਤ ਪੂਰੇ ਤਿਹ ਕਾਜ ॥
Sudaamaa was saved from misfortune; and Ganikaa the prostitute – when she chanted Your Name, her affairs were perfectly resolved.

ਸ੍ਰੀ ਸਤਿਗੁਰ ਸੁਪ੍ਰਸੰਨ ਕਲਜੁਗ ਹੋਇ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥੮॥੧੨॥
O Great True Guru, if it pleases You, please save the honor of Your slave in this Dark Age of kali Yuga. ||8||12||

Prahlad, Drapoti, Sudama, Ganika…were saved by their Lord. These existed before Guru Ram Das Ji and they did not bear any relation to Guru Ram Das as such.

The ‘Inexhaustible Divine Force’ operating in the Gurus that was witnessed by Bhatts was expressed as Wah Guru (beyond description).

Similarly Bhai Gurdas Ji advances that the Waheguru (as Gurmantar) is truthful and ever existing and is shiromani among all the prevalent gods and goddesses who were revered by masses before the Gurbani came into existence.

On accepting the attah vastness of ‘Wah Guru’, one receives a powerful jolt to bring home the insignificance of oneself – thus loosing all the houmai.

The words Mool Mantar and Gurmantar are holy (as have been used since ages) and why there should be any hesitation in adopting them when these are also used respectfully in the Gurbani?
Bhai Gurdas Ji further remains in the limit set by Guru Arjan Dev Ji in the following Tuk:-

ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥ (Raag Dhanaasree M. 5, GGS. 675).
The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

For the last several of years a lot has been said on the sad happenings of 1984 that shook the Sikh Community. There is no doubt that a large number of innocent Sikh lost lives and their surviving families became victim to this outrageous carnage for the rest of their lives. One would expect that in a Law-full society, the survivors should get justice, compensation; and the guilty must be punished. But unfortunately this has not happened because our Community has no strong voice..

It is indeed an extremely sad era for the entire the 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 pact.

The tragedy of genocide leaves many trails for us to ponder about.

1. What caused this tragedy? Are we not responsible as a Sikh Community too?
For a political reason, some of our Sikh-community members joined hands with the Indian government leadership for a political game. (that too targeted at Akali Dal/ Sikh leadership in Punjab). When the game did not work both the parties dissociated themselves from each other and starting pursuing their separate agendas in grievance.

A group of Sikhs took shelter in the premises of the sacred Amritsar Gurdwara (Golden Temple complex) in defiance of the Managing Committee of the Gurdwara. The group acquired weapons and depicted an increasing militancy inside the complex and the surrounding areas. This was a classical case of hijacking not only a religious Gurdwara but the entire Sikh Community.

The SGPC, which was made up of 100% Sikhs on its Managing Committee was made non-functional and spineless.

The Government of Punjab, with majority of Sikh legislators could not help the SGPC, Amritsar to ask the defiant handful sikh to leave the premises.

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.

The tension and the openly defiance rift between the “Sikh group” and the Central Indian Government escalated to a point to flush the group out. This became the cause for the other tragic events that followed.

The Government of India was certainly ill-advised on the consequences of damaging the Darbar Sahib and surrounding complex while flushing out a handful of individuals. But then the President of India was a Sikh and some other high ranking Sikhs in the government and generals in the defence forces. Obviously either they kept quite or they had a no say to stop the operation blue star (this clearly demonstrates a weakness of Sikh Leadership). The entire Sikh leadership and Community failed to convince either of the warring party to avoid the showdown. The consequences were clear as this was a war between two unequal. The the entire Sikh Community was wounded emotionally beyond description.

The day of attack was chosen to kill as many innocent Sikh as possible to send a shock-waves to the entire Sikh-Community. A very barbaric act on the part of the government of the day and this act was enough to bring death to the PM at the hands of the two Sikh Security guards. This was inevitable to those who are or were literate about the Sikh history when it comes to showing disrespect to a Sikh shrine. But the Sikh lives were lost and the invaluable collection of the Sikh library went missing or destroyed.

Next you all have read and seen the massacre that followed in different parts of India resulting in the brutal killing of many innocent Sikh, which is still a burning subject after 30 years.

The entire Sikh Community and our Leadership has failed to avert the massacre by not intervening with courage, strength and numbers to curb the root cause in the first place.

One can draw some guiding conclusions:

1. Sikh Leadership is extremely poor and lacks courage. And also the Sikh masses are responsible for putting them in positions of governance. To support partition of India, The Sikhs lost the most as compared to the Hindus. The Muslims were the clear winners.

A large Punjab was broken in to Punjabi Suba (current Punjab) at the pressure of the poor Sikh Leadership. Please do not ask for a separate state or country for the Sikh – it is going to be another disastrous loss for the Sikhs. There are plenty of mindless people sitting comfortably outside India who can easily air their views without weighing the consequences. Our Gurus belonged to India and so the Sikhs belong to India as well. Any attempt to disintegrate India is going to be against the wishes of our Gurus. I am glad that Modi’s Government is committing itself to exercise ‘zero tolerance’ towards terrorists and secessionists.

2. Managing Committees of the Gurudwars are run in a stereotype fashion by ignorant Sikhs who use these platforms to further look for seats as Municipal Commissioner, MLAs or MP 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 no link with one and other. An example of poor cooperation which brings weakness in the community.

In educational Institutions (Public Schools) run by the Sikh Management Committees, the most staff are recruited and students admitted are based on connections with the committee members. The prestigious Sri Guru Teg Bhadur Higher Secondary School in Delhi has currently many classes without a single Sikh student. Our community prefers to send their children to other schools.

Sikhs in India generally speak with their children and grand children in a language other than Punjabi. If we do not promote learning of Gurmukhi Script and Punjabi language seriously, the days will not be 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.

I had a chance to visit the library of Sis Ganj Gurdwara in Delhi. It is 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 to draw their attention. I was told that it was not their priority.What a sad status of the leadership? I am told same is the story about libraries attached to Bangla Sahib and Rakabganj Gurdwaras.

The Sikhs need well stacked libraries with internet facilities etc. to carry out research. All the monthly magazines brought out by SGPC and DSGMC are stereotype ignoring the fact that the rest of the world is moving on and changing fast. No such writings address the curiosity of our younger generation. With the result young minds are drifting to other beliefs which sound logical to them.

3. The collective Sikh leadership and the community has failed to get justice for the families of victims of 1984. Is this not 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.

4. In order to bring clarity of thinking and courage, we need to turn to our Guru-Guru Granth Sahib. We have plenty of Gurdwaras, Akand Paths, Kirtans and community Langars but lack of understanding of Gurbani, which is required to inculcate leadership qualities, courage and cooperation within the Community and the rest of Humanity.

5. We need to build a Sikh Community with high ranking managers, diplomats, professionals, bureaucrats, entrepreneurs, politicians, scientists, economists, engineers, agriculturists, teachers, doctors and sociologists, Sikhi /Gurbani Pracharaks ete etc…….

6. In a democratic setup the numerical strength of a community matters. So there is need to increase the number of Sikhs to a point that counts. 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

In the present century, we definitely need good qualified social and political scientists with exceptionally good communication skills at the forefront of our Community to serve as leaders. In the past, a lineage of mediocre calibre leaders and the so-called ‘Sants” have done more damage than good to the Sikh Community in the past. Such people are useful to stay in their ‘Deras’ and serve to uplift the spiritual leaning of masses (if they can?), or resort to ‘Kar-seva’ etc.

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. Go for the best only otherwise you and your children will have to pay a heavy price. Any compromise will prove suicidal for the Sikh Community.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurmat is Divine Education, which comes from:-

1. ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Contemplating the Guru, I have been taught these teachings; Granting His Grace, He carries His servants across.

2. ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥(Sri Raag M. 3, GGS. 67-10).
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

If you observe carefully, in both the cases above, it appears that the ‘Grace’ factor is there in comprehending the Sikhia of Guru that is Gurbani, which forms the Divine light-house.

Now how to attract the ‘Grace/Nadr/Kirpa/Gurparsad to become educated in Gurmat? According to Guru Nanak Sahib, one can attract Grace provided one has the necessary education to link with ONE (Waheguru).

ਖਸਮ ਕੀ ਨਦਰਿ ਦਿਲਹਿ ਪਸਿੰਦੇ ਜਿਨੀ ਕਰਿ ਏਕੁ ਧਿਆਇਆ ॥੩॥ (Sri Raag M. 1, GGS. 24-5).
The Grace of the Master is bestowed upon those who meditate on Him alone. They are pleasing to His Heart. ||3||

Guru Nanak Dev Ji goes further to confirms his resolve about his highest education and possession to ferry across the world by saying that His name is my hope and support in life:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag, M1, GGS. 24-15).
Your Name alone, Lord, saves the worldThis is my hope; this is my support. ||1||Pause||

The way to receive the proper education is clearly indicated by Guru Nanak Sahib by turning to the Sabd-Guru for enlightenment:-

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥ (Raag Sorath M. 1, GGS. 635-6).
The Word of the Sabd is his Guru and spiritual teacher, profound and unfathomable; without the Sabd, the world is insane.

The Gurbani resounds that the education of Naam is the highest education. Although Gurmat and education in other disciplines are different yet there is some correlation between the two. I studied science and I find that are some scientific indicators that do unfold Truths, mysteries, lessons and promises highlighted in Gurbani. To say that the entire Gurbani follows science is, for now, an overstatement. However, there are scientific examples quoted in the Gurbani which lead a layman to get an insight into the Gurmat, which on its own appears somewhat complex:-

1. Washing of dirt from body parts and stained clothes with soap and water is understood and experimented by all of us. Guru Nanak Ji goes on to extend this example to explain that similarly a stained and polluted intellect can be cleansed by Naam.

Washing with soap can be easily explained and a mechanism of chemical cleansing can be forwarded by scientific minds. On the other hand, cleansing of intellect/mind is hard to explain without Gurmat, which is a subject of faith and trust in Guru who is giving a tip based on his own personal experience.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanak, Jap Ji, GGS. 4-11).
When the hands and the feet and the body are dirty, Water can wash away the dirt.

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
When the clothes are soiled and stained by urine, Soap can wash them clean.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin, It can only be cleansed by the Love of the Name.

It is further emphasized that any amount of scientific/mechanical cleansing will not help to get rid of filth or duality of mind.

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥ (Raag Gauhri M. 5, 265-17).|
You may practice cleansing day and night, But the filth of your mind shall not leave your body.

2. An easily experimental example of mixing two samples of water to get one miscible sample is quoted to explain complex phenomenon of blending of divine-light:-

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥ (Raag Gauri M. 5, GGS. 278-4).
As water comes to blend with water, His light blends into the Light.

3. Gurmat supports the mind and is compared with pillars that support a building. And also like a boat that helps stones to cross over a stretch of water.

ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥ ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥ (Raag Gauri M. 5, GGS. 282-16).
As a palace is supported by its pillar. So does the Guru’s Word support the mind.

ਜਿਉ ਪਾਖਾਣੁ ਨਾਵ ਚੜਿ ਤਰੈ ॥ ਪ੍ਰਾਣੀ ਗੁਰ ਚਰਣ ਲਗਤੁ ਨਿਸਤਰੈ ॥ (Raag Gauri M. 5, GGS. 282-17).
As a stone placed in a boat can cross over the river, So is the mortal saved, grasping hold of the Guru’s Feet.

4. Gurmat brings light of bliss just like a lamp dispels darkness.

ਜਿਉ ਅੰਧਕਾਰ ਦੀਪਕ ਪਰਗਾਸੁ ॥ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਮਨਿ ਹੋਇ ਬਿਗਾਸੁ ॥ (Raag Gauri M. 5, GGS. 282).
As the darkness is illuminated by the lamp,
So does the mind blossom forth, beholding the Blessed Vision of the Guru’s Darshan.

5. The Guru’s advice (Gurmat) is not limited to scriptures (including Guru Granth Sahib) rather it is based on Guru’s personal experience with his own Guru’s advice (Gurmat) and its implementation in his life (ref to 6th, 7th and 8th Sikh Gurus).

ਸਾਧ ਕੀ ਮਹਿਮਾ ਬੇਦ ਨ ਜਾਨਹਿ ॥ ਜੇਤਾ ਸੁਨਹਿ ਤੇਤਾ ਬਖਿਆਨਹਿ ॥ (Gauri M. 5, GGS. 272-7).
The glory of the Holy people is not known to the Vedas. They can describe only what they have heard.

6. In Gurmat, Naam, Man and Niranjan are the three abstract entities and their collective involvement points towards our final destination in life. There is no scientific explanation to support this except the experience based on Gurmat.

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||

7. Again contrary to any scientific proof, Naam is treasured in human body but its presence can be explained or explored only by applying Gurmat.

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ (Raag Gauri M. 5, GGS. 293-16).
The nine treasures are in the Ambrosial Name of God. Within the human body is its place of rest.

8. How far one has comprehended Gurumat is also revealed through ‘Gurmat- symptoms’, like:

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥ (Raag Gauri M. 5, GGS. 263-4).
God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||

A person engrossed in Gurmat lives in presence of Waheguru and enjoys ‘Humility’, the highest virtue that comes with experimentation with Gurmat.

Reading, reciting and contemplation on Gurbani is gathering information about Gurmat. These stages are not the same as experimenting with Gurmat. Experimentation in Gurmat starts when you start accepting Gurmat directions as ‘two plus two equals four’ without questioning (in full faith and trust).

Nadr/Grace belong to a realm full of experimentation on Gurmat while passing through various Khands and the four steps as explained in Jap Ji Sahib and Lavaan respectively.

Bhatts had had the first hand experience of Gurmat on the strength of which Kahl Ji was able to narrate the following:-

ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ (Bhatt Kalh, GGS. 1397-12).
The Naam is the wealth of the nine treasures; prosperity and supernatural spiritual powers are His slaves.

Guru Nanak Ji sums up beautifully:

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥(Guru Nanak, Jap Ji , GGS. 8-9).
Such is the karma of those upon whom He has cast His Glance of Grace.
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

The state of “ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ’ is beyond description and its attributes are many folds i.e. not only help to attract divine vision to be able to receive/compose bani but also a ‘grant of a higher living’ as experienced by the 6th, 7th, and 8th Sikh Gurus

Science does help in gearing up towards Gurmat. But Gurmat is certainly not a pure science but a lot more than that. Real Gurmat understanding comes with practicing on Gurmat directions given in the Gurbani – this exercise amounts to enjoying Nadr/grace/blessings.

An essential scientific step does involve in transforming of matt of an individual with Gurbani:-

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥(Guru Nanak, Jap Ji, GSS. 8,-8).
Let understanding be the anvil, and spiritual wisdom the tools.

However to understand the fundamentals of Gurmat contained in the following shiromani message has no obvious scientific bearing as such:-

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||

CONCLUSION

Guru Arjan Dev Ji, the Chief Editor of Adi Granth Sahib, after reviewing the various Spiritual Paths comes to the following conclusion:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS. 265-8).
The many Shaastras and the many Simritees – I have seen and searched through them all.
They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

Guru Nanak Sahib gives us his insight as to how to receive the necessary Divine Education of Naam :-

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥ (Raag Sarang M. 1, GGS. 1240-3).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility.
Hearing the Name, the mind is satisfied, and all pains are taken away.

ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
Hearing the Name, one becomes famous; The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||

Thus, Naam is the Divine Kalla (Tool) of Education that a Sikh asks for in his/her Daily supplication (Ardas) to serve the Humanity and make a difference in different professions in life.

“Nanak naam chardi kalla tere bhane sarbat da bhalla”

Finally the advice of an anonymous Gur-sikh: “My greatest purchase was a Nit-nem Gutka (costing less than Rs. 10/-) at young age, which has counted more than anything else in my life. I wish every Sikh boy and girl have a Nit-nem Gutka of their own.”

An investment in Guru Granth Sahib and Gurbani books is a safe and sure to bring plenty of dividends. Daily reading, contemplating and experiencing on a part of the Guru Granth Sahib amounts to attending the best university, offering a collection of good and divine courses. Reading/studying writings of Gursikhs and other enlightened persons (including of other religions and beliefs) for which they have labored so hard amounts to inviting extra blessings.
References: Guru Granth Sahib as quoted in the text.
“Gurmat Saachi Saacha Vichaar”, by Kirpal Singh (Wellington, New Zealand), Sanbun Publishers, New Delhi, April 2014.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Herein is presented a description of a Sresht Dharm from the Guru Granth Sahib (GSS) – a holy scripture of the Sikhs, ordained as Guru in 1708, contains Bani of 6 Sikh Gurus, Bhagats – both Hindus and Muslims notably among them are Bhagat Kabir Ji, Farid Ji, Ravidas Ji, Nam Deo Ji… and other Mahapurakhs belonging to low and high caste Hindus.

The authenticity of various compositions is well known and the Spiritual Truths were tested by a row of ten Sikh Gurus (all Indians), starting with Guru Nanak Dev Ji (born in in a Hindu family in 1469) for a period of about 239 years. This is a Granth that belongs to all Indians in the first place with Universal message to forge a sense of brotherhood, unity and prosperity for all.

Sreshat Dharam is described as follows:-

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ (Raag Gauri Guru Arjan Dev Ji, GSS. page 266-line 13).
Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct.

ਸਗਲ ਕ੍ਰਿਆ ਮਹਿ ਊਤਮ ਕਿਰਿਆ ॥ ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰਿਆ ॥
Of all religious rituals, the most sublime ritual is to erase the filth of the dirty mind in the Company of the Holy.

ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥
Of all efforts, the best effort is to chant the Name of the Lord in the heart, forever.

ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ ॥
Of all speech, the most ambrosial speech is to hear the Lord’s Praise and chant it with the tongue.

ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ ॥ ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ ॥੮॥੩॥
Of all places, the most sublime place, O Nanak, is that heart in which the Name of the Lord abides. ||8||3||

-The Guru Granth Sahib is not only for turbaned Sikhs but is for all human-beings irrespective of their religion at birth. It is rather unfortunate that Punjabi Hindus who should claim Guru Granth Sahib as their own Granth have mostly turned away from it and Punjabi language, which is their mother tongue.

May I invite those who have exploring minds to have a dip in Guru Granth Sahib – 100% Indian built as the first platform for Inter-faith dialogue by the participation of Sikh Gurus and elevated Hindu and Muslim Bhagats. They have common message:-

ਜਿਸੁ ਨਾਮੁ ਰਿਦੈ ਤਿਸੁ ਪੂਰੇ ਕਾਜਾ ॥ (Guru Arjan Dev Ji, GGS. 1155-17).
One who keeps the Naam in his heart – his tasks are perfectly accomplished.

One is free to criticise any religion but if you understand your own religion and then attempt to criticise other religion, you might find yourself lost as there may be a lot more in common than trivial differences. I find that there is a lot in common in Sanatan Dharma (Hinduism), Christianity, Islam and Sikhism etc…

As per the Sikh doctrine as given in the Gurbani, a Gur-sikh is defined as one who chants the name and inspires others to do the same, as given below:-

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ (Raag Gauri Guru Ram Das, GGS, page & line 306-2)
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Naam is Divine connectivity, which brings bibek-budhi (sumat/sohjee/discerning intellect).

Guru Nanak Dev Ji says the following about the importance of Naam:-

ਤਾ ਤੂ ਮੁਲਾ ਤਾ ਤੂ ਕਾਜੀ ਜਾਣਹਿ ਨਾਮੁ ਖੁਦਾਈ ॥ (Sri Raag Guru Nanak Ji, GGS. 24-9).
You are a Mullah, and you are a Qazi, only when you know the Naam, the Name of God.

ਜੇ ਬਹੁਤੇਰਾ ਪੜਿਆ ਹੋਵਹਿ ਕੋ ਰਹੈ ਨ ਭਰੀਐ ਪਾਈ ॥੨॥
You may be very educated, but no one can remain when the measure of life is full. ||2||

ਸੋਈ ਕਾਜੀ ਜਿਨਿ ਆਪੁ ਤਜਿਆ ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ ॥
He alone is a Qazi, who renounces selfishness and conceit, and makes the One Name his Support.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਸਚਾ ਸਿਰਜਣਹਾਰੋ ॥੩॥
The True Creator Lord is, and shall always be. He was not born; He shall not die. ||3||

ਪੰਜ ਵਖਤ ਨਿਵਾਜ ਗੁਜਾਰਹਿ ਪੜਹਿ ਕਤੇਬ ਕੁਰਾਣਾ ॥
You may chant your prayers five times each day; you may read the Bible and the Koran.

ਨਾਨਕੁ ਆਖੈ ਗੋਰ ਸਦੇਈ ਰਹਿਓ ਪੀਣਾ ਖਾਣਾ ॥੪॥੨੮॥
Says Nanak, the grave is calling you, and now your food and drink are finished. ||4||28||

-Guru Nanak Sahib further makes no secret when he says that Oh Lord, your name alone is my hope and support in life:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag, Guru Nanak Ji, GGS.24-15).
Your Name alone, Lord, saves the world.This is my hope; this is my support. ||1||PauseII

Importance of Naam and names of Waheguru (Ram, Har, Allah and God …..etc) are highlited in holy Vedas, Bible and Quran as well, such as:-

ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥ (Raag Raamkali Guru Amar Das Ji, GGS. 919-14).
In the Vedas, the ultimate objective is the Naam, the Name of the Lord; but they do not hear this, and they wander around like demons.

ਕਹੈ ਨਾਨਕੁ ਜਿਨ ਸਚੁ ਤਜਿਆ ਕੂੜੇ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਜੂਐ ਹਾਰਿਆ ॥੧੯॥
Says Nanak, those who forsake Truth and cling to falsehood, lose their lives in the gamble. ||19||

-Guru Arjan Dev Ji, the Chief-Editor of Adi Granth Sahib (which was renamed as Guru Granth Sahib after incorporating the Bani of 9th Sikh Guru, Guru Teg Bhadur Ji), after a considerable research of various Shashtras and Vedas concluded that there is nothing in spiritual path that equals the Lord’s name:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥(Raag Gauri M. 5, GGS. 265-8).

The many Shaastras and the many Simritees – I have seen and searched through them all.
They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

-Gur Arjan Dev Ji further flavors Naam over other religious practices, which are subordinate to Naam:-

ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥ (Raag Bhairo Guru Arjan Dev Ji, GSS.1136-9).
I do not keep fasts, nor do I observe the month of Ramadaan. I serve only the One, who will protect me in the end. ||1||

ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥
The One Lord, the Lord of the World, is my God Allah. He administers justice to both Hindus and Muslims. ||1||Pause||

ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥
I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines.
I serve the One Lord, and not any other. ||2||

ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥
I do not perform Hindu worship services, nor do I offer the Muslim prayers.
I have taken the One Formless Lord into my heart; I humbly worship Him there. ||3||

ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
I am not a Hindu, nor am I a Muslim. My body and breath of life belong to Allah – to Raam – the God of both. ||4||

If you happen to visit a Sikh Gurduara, you will hear various names of God familiar in Hinduism and Islam being recited with equal devotion with Waheguru. If someone says Waheguru in a Hindu temple, people around will raise eyebrows. If some speaks out Waheguru in a mosque, one may not be surprised that some people will come forward to show you the door. It is no different in Church or Synagogue either.

Some examples of recitations of various Divine Names in Gurduara are given hereunder:-

ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ਕੋਈ ਸੇਵੈ ਗੁਸਈਆ ਕੋਈ ਅਲਾਹਿ ॥੧॥ (Raag Raamkali Guru Arjan Dev Ji, GGS. 885-8).
Some call Him, ‘Raam, Raam’, and some call Him, ‘Khudaa-i’. Some serve Him as ‘Gusain’, others as ‘Allaah’. ||1||

ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥
He is the Cause of causes, the Generous Lord He showers His Grace and Mercy upon us. ||1||Pause||

ਕੋਈ ਨਾਵੈ ਤੀਰਥਿ ਕੋਈ ਹਜ ਜਾਇ ॥ਕੋਈ ਕਰੈ ਪੂਜਾ ਕੋਈ ਸਿਰੁ ਨਿਵਾਇ ॥੨॥
Some bathe at sacred shrines of pilgrimage, and some make the pilgrimage to Mecca.|
Some perform devotional worship services, and some bow their heads in prayer. ||2||

ਕੋਈ ਪੜੈ ਬੇਦ ਕੋਈ ਕਤੇਬ ॥ ਕੋਈ ਓਢੈ ਨੀਲ ਕੋਈ ਸੁਪੇਦ ॥੩॥
Some read the Vedas, and some the Koran. Some wear blue robes, and some wear white. ||3||

ਕੋਈ ਕਹੈ ਤੁਰਕੁ ਕੋਈ ਕਹੈ ਹਿੰਦੂ ॥ ਕੋਈ ਬਾਛੈ ਭਿਸਤੁ ਕੋਈ ਸੁਰਗਿੰਦੂ ॥੪॥
Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. ||4||

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ ਪ੍ਰਭ ਸਾਹਿਬ ਕਾ ਤਿਨਿ ਭੇਦੁ ਜਾਤਾ ॥੫॥੯॥
Says Nanak, one who realizes the Hukam of God’s Will. Knows the secrets of his Lord and Master. ||5||9||

Kabir Ji has the following to say in Guru Granth Sahib:-

ਹਜ ਹਮਾਰੀ ਗੋਮਤੀ ਤੀਰ ॥ ਜਹਾ ਬਸਹਿ ਪੀਤੰਬਰ ਪੀਰ ॥੧॥ (Raag Asa Bhagat Kabir, GGS. 478-17).My pilgrimage to Mecca is on the banks of the Gomati River The spiritual teacher in his yellow robes dwells there. ||1||

ਵਾਹੁ ਵਾਹੁ ਕਿਆ ਖੂਬੁ ਗਾਵਤਾ ਹੈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਵਤਾ ਹੈ ॥੧॥ ਰਹਾਉ ॥
Waaho! Waaho! Hail! Hail! How wondrously he sings. The Name of the Lord is pleasing to my mind. ||1||Pause||

ਨਾਰਦ ਸਾਰਦ ਕਰਹਿ ਖਵਾਸੀ ॥ ਪਾਸਿ ਬੈਠੀ ਬੀਬੀ ਕਵਲਾ ਦਾਸੀ ॥੨॥
Naarada the sage, and Shaarada the goddess of knowledge, serve the Lord. The goddess Lakhshmi sits by Him as His slave. ||2||

ਕੰਠੇ ਮਾਲਾ ਜਿਹਵਾ ਰਾਮੁ ॥ ਸਹੰਸ ਨਾਮੁ ਲੈ ਲੈ ਕਰਉ ਸਲਾਮੁ ॥੩॥
The mala is around my neck, and the Lord’s Name is upon my tongue. I repeat the Naam, the Name of the Lord, a thousand times, and bow in reverence to Him. ||3||

ਕਹਤ ਕਬੀਰ ਰਾਮ ਗੁਨ ਗਾਵਉ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੋਊ ਸਮਝਾਵਉ ॥੪॥੪॥੧੩॥
Says Kabeer, I sing the Glorious Praises of the Lord. I teach both Hindus and Muslims. ||4||4||13||

I find it very disheartening to note that most learned Indians (Hindus and Muslim) on International or National Forums when they discuss various religions fail even to mention about Sikhism, which is the fifth largest religion in the World with origin on the Indian Continent, home to all the Sikh Gurus and Bhagats. This could be either due to their ignorance or due to some bias. Particularly it is misfortune for most Punjabi Hindus who are drifting away from their glorious spiritual tradition..

I invite you to read the Guru Granth Sahib as your own Granth. I have a working knowledge of Punjabi and Hindi (I cannot write a letter in either language) but I can understand 75% of the Gurbani without difficulty. If you know a little bit of Urdu (or Hindustani, the language of Bollywood) and Sanskrit, the comprehension of Gurbani of Guru Granth Sahib becomes relatively easy. The translation of Guru Granth Sahib in Punjabi, English and Hindi is available on the Internet – http://gurbani search/. There are some ‘teekas’ or help-books available in Punjabi/Hindi/English from bookstores near major Gurduaras in various cities in India and overseas.
Reference: ‘Gurmat Saachi Saacha Vichaar’ by Kirpal Singh, Sanbun Publishers, New Delhi, 2014.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Prologue: As a Chemist I present here some fundamental characteristics of a Gursikh, and invite readers to exercise their imagination to expand on and modify this list of identifying properties and traits.

The Symbol: ੴ (Ikoankaar) signifies faith in Waheguru – the Supreme wonderful Lord.

The Belief system: Prab ka simran sab te oocha. Remembering Waheguru/God is the most elevated state of mind.

Occurrence: The Sikh faith originated in North India’s Punjab stat, now across the world, a minority conspicuous for its distinctive persona.

Spiritual Aim/Objective: To be one with Waheguru -God, the Benevolent Being by giving up houmai/ego/dubida (Dhubidhhaa Shhodd Bheae Nirankaaree).

Anchor: Naam: the presence of Immanence of Waheguru (God).

Strength: Arhan matt (the power of divinewisdom) Ved (Guru Granth Sahib) Haaathiaar. Wisdom of sacred books. “Sikhi sikhiaa gur veechaar”.

Status or Awastha: Sehaj with Man neeva matt ochi (humility in wisdom).

Life-line/sustenance: Consciously in ‘Aath pehr prab bassey hazure’.

Passion: Reading/reciting/contemplating and putting Gurbani in to practice/action (Daily Nit-nem) and Ardas.

Hobby: Satsangat (in persons or through scriptures)

Driving force: ‘Har ko naam jap nirmal karam’: Devotion & good deeds – in tandem.

Ambition: Sarbat da bhala: Happiness for all.

Determination: ‘Nische kar apni jeet karon’ – Self confidence in one’s success!

Refrains from: ‘Lab Lobh Ahankaar Thaj Thrisanaa Bahuth Naahee Bolanaa’: i. e. Humility and Restrain

Occupation: In Naam Japna, Kirt Karni and Wand Chakna: Meditation, honest work, and sharing of one’s earnings.
Life-Spring: Keeps emitting pleasant radiations/vibrations for generations to come.

Chemical reactivity: Enjoys blissful company of elevated souls (Gurmukhs) and Sat/Sadh-Sangat (Divine Congregation).

Solubility: Easily dissolves in Gurbani, Keertan and Divine Kathaa.

Specific gravity: Blissfully light weight and smart.

Age/Colour/Weight: No bar

Bana: Neat , simple but tidy and clean

Preservation: Best preserved in Gurbani of Guru Granth Sahib (Art of Living).

Ongoing activity/process: Can never stop becoming a better Sikh by continuously and consciously transforming himself/herself in a community of like-minded souls in order to know the Self and finally the Universal-Self.

Rituals/dogmas: None

Explosive: Against injustice

Diet code: Anything, but in moderation (Tripti bhojan).

Common Physical Properties: Active (up early in the morning), Truthful, Vairaagi, Mith bolrra, Caring, Kind and Pur-upkari.

Over to other members of Sangat Jeo. Please add to this list.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

I have had mostly pleasant encounters on account of my wearing a colourful and neatly tied stylish turban during my engagements with the Delhi University, Delhi, University of Amsterdam (Holland), Catholic Univ. of Lovain (Belgium), Imperial College, London, University of Bern in Switzerland, University of Dar-Es-Salaam, Ahmadu Bello University (Nigeria), University of Papua New Guinea, Universiti Putra, Malaysia, Queensland University, Brisbane (Australia), Victoria University, Wellington, New Zealand and East West Center, Honolulu, Hawaii.

The encounter at Delhi University was not so pleasant on account of my Navy Blue turban. The HOD of Chemistry got the impression that I was an Akali and could bring in elements of Akali politics in the department. He tried to stop my admission in PhD programme with a polite advice that I would do better in Indian Air-force. The matter went to the Vice Chancellor of the University and I was granted admission and eventually earned a PhD degree after four years (lost almost six months in sorting things out).

I wore turbans in dark colours with neat six layers (now 5-layers) with contrast ‘FIFTY’ and matching shirt, neck tie, trousers and shoes.

In Holland, Belgium and Switzerland, I enjoyed preferential treatment wherever I went. At social level I got invited and photographed extensively.I was surprised when people frequently used to come to me in public places with a request that I like to buy you a drink if you would accept it?

In Amsterdam, my landlady would show my pictures to her relative and visitors with pride.

A Sikh from London spotted me in Amsterdam on seeing my turban. He was an artist from Southall. He was on a tour of various European cities by car. He was able to get me join him on his proposed tour. When we reached Germany late in the night we spotted a rest house. They had only two rooms one with four beds and another with single bed. They lodged my friend with shared accommodation and allocated me to stay in single bed room. My new friend was not so comfortable on the allocation. The manager jumped in that we cannot offer anything better to the ‘Maharaja -with Turban. My friend was a clean shaven Sikh who realised the dignity of Turban.

I was interviewed in Belgium for the research job in 1971. The Director of the Institute on offering me the job remarked it would be great to have you with us as an added attraction to the Institute and in the town Leuven. On social gatherings, I noticed others ordering the same drink the one I ordered. Others who were drinking the same drink as mine were often heard to whisper – look – he is drinking my choice of drink. Early last year, there was a get-together of the Institute and I was invited to join old colleagues.

In Berne (Switzerland), I went to a photographer to get some passport size pictures. He asked me if he could put a picture of mine in his showcase – to which I agreed. After a week, I saw a lot of people gazing at me with appreciative glances. I became conscious and I asked my colleagues in the Bern University whether they have noticed something strange about my appearance. At this point I was told that we spotted a 5-foot portrait of you standing on a frame on the pavement outside a photographer’s studio.I rushed back to the photographer and confronted myself on a stand. On my request he removed my portrait from the street on the condition that he will display a smaller size in his glass shelf.

During 1972-74, there were two other turbaned Sikhs living in Berne – one was Air Chief Marshal Arjan Singh (Ambassador) and S. MP Singh (Consulate Officer). At times people would tell me that they spotted my relatives/brothers in Bern.

On arrival in Tanzania, I was greeted “Banna Singha” – a common respectable address for a Turbaned Sikh.

In Nigeria, I was known as “Alhaji” as most Muslim Nigerians who have performed Hajj normally wear Turbans on social functions. The Amirs in Nigeria also wear Turbans (white or black) in daily life. I enjoyed tremendous respect in Nigeria on account of a Turban on my head. The last (late) President of Nigeria did his Masters’ Degree with me. My other students rose to become Professors, Vice Chancellors and Senior Govt. functionaries across the whole of Nigeria.

On the day a prominent political leader passed away, the members of the Indian Community (150+) living in Nigeria took an offence on my maroon coloured Turban. They blamed me that I was jubilant on her death when actually I wore the Turban just as a normal routine. Later on the condolence meeting organised by the Indian Community, I went to the meeting in Black Turban with a written condolence message to be read in the meeting. The organizers did not allow me to read my message and blamed me that I wore Black Turban out of mockery. Some became very stiff with us on social level. After some years they all felt ashamed of their ignorance and became friendly.

I faced one ugly incident on a London street where a stone was aimed at me (did not hit me though) while entering a telephone both otherwise I had no problem in socialising with my colleagues at Imperial College.

In Malaysia, since there are Sikhs in prominent positions especially as medical doctors, lawyers, policemen, businessmen, academics and govt. servants etc, my Turban was amicably accepted at all levels.

In Papua New Guinea, I was the first Indian and also a Sikh appointed as a Professor in UPNG. One one occasion, the Governor General of PNG, attended a function organized by the Highlander students in UPNG and I was introduced to him. A few weeks later, he invited me and my wife to his residence on a party at the Govt. House. I asked him how come I am the only academic invited? He responded you look distinguished with Turban.

During my stay in PNG, four Indian High Commissioners were posted. All told me that when they met the Prime Minister of PNG first time the PM on welcoming them told them that we have a Turbaned Prof. Singh in UPNG.

When I was leaving PNG in 2007, a number of students (who even became big officers in public life) came to see me and told me -“Prof.- please do not leave PNG and stay here – when you will die we shall build a memorial in your honour in our State”. An emotional offer flowing with respect.

In Australia and New Zealand, a Turbaned-Sikh (though not many visible) is accepted as such but many time I am asked questions about the length and time taken to fix a turban neatly and the significance attached to colours of Turban.

Since 1989, I serve as a Member, Board of Directors, Pacific Basin Consortium on Environment and Health, East-West Center, Honolulu, Hawaii. I get invited every second year on a Conference (the next Conference is from 24-27 September 2013 in Honolulu).

On the third day of my last conference, when I went to the Conference Venue in the morning, I saw a big poster (an enlarged cutting from a local Evening News Paper) hanging on the notice board showing me while trying to buy T-Shirts (Bearing Hawaii) from a roadside vendor for my two daughters. The captioned was ‘Holiday season shopping on’. Certainly a press photographer took fancy of my Turban to splash me in the Evening News. I am glad that I was caught shopping outside the normal conference schedule.

During a conference in Beijing in 2007, the delegates were taken out to visit the historic Tiananmen Square. A number of times, I was singled out selectively by visitors from various countries to pose for a photograph with them on account of my Turban.

In most countries, people asked me to give a demonstration on ‘How to fix a Turban’. They do not believe that it takes me 7-10 minutes to fix it using two mirrors.

I have enjoyed wearing a Turban and I cannot imagine myself without it. It is always nice and inspiring to see a Sangat gathering wearing different colours of Turbans.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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. 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 Sabd, 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 Purkh is through love of devotion and living under Its 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 ॥ (Raag Suhi M.3, GGS. 757-6).
He calls others bad and good, as long as he is in duality.

ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥
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 with 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”. To be able to see the light of Gurbani is also governed by Waheguru’s grace.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani, Naam is the greatest kramat/miracle in Sikhi

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥ (Raag Sorath M. 3, GGS. 65-7)
O Nanak, the Lord’s Name abides in the mind of the Gurmukh; this is spirituality, and this is miraculous power. ||2||

ਨਾਮੈ ਹੀ ਤੇ ਸਭੁ ਪਰਗਟੁ ਹੋਵੈ ਨਾਮੇ ਸੋਝੀ ਪਾਈ ॥ (Raag Raamkali M. 1, GGS. 946-13).
Through the Name, everything is revealed; through the Name, understanding is obtained

ਨਾਨਕ ਹਰਿ ਪ੍ਰਭੁ ਸੋ ਭਉ ਭੰਜਨੁ ਗੁਰਿ ਮਿਲਿਐ ਹਰਿ ਪ੍ਰਭੁ ਪਾਇਆ ॥੧੦॥ (Raag Maaroo M. 1, GGS. 1046-6).
O Nanak, the Lord God is the Destroyer of fear; meeting the Guru, the Lord God is found. ||10||

ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ Bhatt Kalh, GGS. 1387-12).
The Naam is the wealth of the nine treasures; prosperity and supernatural spiritual powers are His slaves.

Everything is possible with Naam – connectivity with Waheguru in the driving seat. The difference in the Supreme ‘Sohjee’ of a Saint (with exalted Divine awareness) and an ordinary person is so much that what appears as a ‘Hukam’ to a Saint the same appears as a miracle to others. The only miracle in Sikhi is “liv”- the extent of Liv is beyond description by ordinary people. (‘Manne ki gat kahi na jaaei’- Jap Ji Sahib).

Gurparsad is the stepping stone to obtain Gurmat Naam in order to grasp godly virtues enshrined in the ‘Mool Mantar’ narrated by Guru Nanak Sahib in Jap Ji.

‘Gurparsad’ is a ‘Divine Umbrella’ and on receiving a glimpse of ‘Gurparsad’ one feels as if one is blessed with Sohjee, Kirpa, Nadr, Grace and all the other elements of Bhagati (comprising of Faith, Dhrirr Bharosa, Sardha, Aasra, Visah, Vishwas…….., which follow automatically).

Guru Nanak Sahib thrived on the Gurparsad of Akalpurakh (Ik Oankaar) to receive ‘Sat Naam’, which he shared with Bhai Lehna Ji who on partaking Gurparsad became Guru Angad Dev Ji. Likewise Guru Amardas Ji received Gurparsad from Guru Angad Dev Ji who in turn blessed Bhai Jetha Ji with Gurparsad to turn him into Guru Ram Das Ji – an unparalleled example of a rise ‘from rags to riches’ (a blue collared person who was spotted selling boiled chick peas and later became founder of Amritsar – the heart beat of Sikhi in present time). Similarly the other Gurus received the blessing of preceding Gurus who shared their ‘Gurparsad’ to raise them to Gurudom.

According to Gurmat (Gurbani) Ik Oankaar is present in all of us. However, we need ‘Gurparsad’ to realise the same in us:-

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥(Raag Gauri M. 5, GGS. 289-8).
Mind and body within are imbued with the One God. By Guru’s Grace, O Nanak, the One is known. ||8||19||

Gurparsad is the result of Gur-Seva (ਗੁਰ ਸੇਵਾ), which brings one’s self awareness (how insignificant is one) to Bhagati/Devotion (ਭਗਤਿ).

ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵੀ ਕਿਉ ਕਰਿ ਚੀਨਸਿ ਆਪੈ ॥ (Raag Maaroo M. 1, GGS. 1013-1).

According to Gurbani, the Divine realisation comes only on removal of one’s self-conceited ego with Gurparsad (as a result of Serving the Guru):-

ਸੋ ਸੰਨਿਆਸੀ ਜੋ ਸਤਿਗੁਰ ਸੇਵੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ (Raag Maaroo M. 1, GGS. 1013-9).
He alone is a Sannyaasi, who serves the True Guru, and removes his self-conceit from within.

– Finally, the liberation is promised in spiritual vibration of Sat Naam – received from Gurbani.
ਸਭਿ ਸੁਖ ਮੁਕਤਿ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ਸਚੁ ਨਾਮੁ ਉਰ ਧਾਰੀ ॥ (Raag Maaroo M. 1, GGS. 1013-14).
All comforts and liberation are found in the Naam, and the vibrations of the Guru’s Bani; I have enshrined the True Name within my heart.

ਨਾਮ ਬਿਨਾ ਨਹੀ ਛੂਟਸਿ ਨਾਨਕ ਸਾਚੀ ਤਰੁ ਤੂ ਤਾਰੀ ॥੯॥੭॥
Without the Naam, no one is saved; O Nanak, with the Truth, cross over to the other side. ||9||7||

– The awareness of Ik Oankaar comes when the doubt about this Sat Naam is dispelled (ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ):-

ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮਹਿ ਏਹੁ ਬਿਸਾਸੁ ॥੩॥ (Raag Gauri M. 5, GGS. 294-5).
By Guru’s Grace, doubt is dispelled.O Nanak, this faith is firmly implanted within. ||3||

Today, we have more Gurbani accessible to guide us as compared to what was once available to most of the Sikh Gurus in their lifetimes except Guru Teg Bhadur Ji and Guru Gobind Singh Ji, yet we are not so spiritual – perhaps we are still lost in doubt (ਭਰਮ) about ‘ Ik Oankaar Sat Naam’.

It appears we tend to ignore the candid advice of Guru Arjan Dev Ji while living in doubts about the existence of Ik Oankaar around us:-

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

– Let us pray for Gurparsad so that we get the necessary Divine ‘Sohjee’ to realise ‘Ik Oankaar Sat 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||

According to Sukhmani Sahib, the source of happiness (anand/sehaj/santokh) does not arise only from ‘Char Padaraths’ (Maya/Wealth etc). Instead all the worldy “Padaraths” are 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 fulfilment 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).
Th. e 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 promise of happiness lies 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 highlited 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 Padaraths (Maya).

ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਪਾਈਐ ਸਰਬ ਨਿਧਾਨਾ ॥ (Raag Dhanaasree: Guru Arjan Dev, GGS. 676-5).
O Nanak, singing the Naam, the Name of the Immaculate Lord, all treasures are obtained.

I do express openly my inability to comprehend Naam fully. It is a matter to be experienced. However, I am hoping that other members of Sangat will continue through their contributions to explore NAAM further.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com