The Gurmat puts a lot of emphasis to have a Guru for enlightenment as given in the following tuks:

ਗੁਰ ਬਿਨੁ ਘੋਰੁ ਅੰਧਾਰੁ ਗੁਰੂ ਬਿਨੁ ਸਮਝ ਨ ਆਵੈ ॥ (Sava-yay – in praise of Guru Ram Das by Bhatt Nal, GGS. 1399).

Without the Guru, there is utter darkness; without the Guru, understanding does not come.
ਗੁਰ ਬਿਨੁ ਸੁਰਤਿ ਨ ਸਿਧਿ ਗੁਰੂ ਬਿਨੁ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥
Without the Guru, there is no intuitive awareness or success; without the Guru, there is no liberation.

The importance of seeking the advice of Guru is emphasised in the following tuks:

1. ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥(Raag Aasaa M. 1, GGS. 469).
Water remains confined within the pitcher, but without water, the pitcher could not have been formed; just so, the mind is restrained by spiritual wisdom, but without the Guru, there is no spiritual wisdom. ||5||

2. ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ (Guru Nanak, Jap, GGS. 2).
Within the mind are gems, jewels and rubies, if you listen to the Guru’s Teachings, even once.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥
The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! ||6||

3. ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਇ ਕਾਜ ਸਵਾਰਿਅਨੁ ॥ (Raag Goojree M. 5, GGS. 517).
Falling at the feet of the Guru, our works are embellished with perfection.

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

5. ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥(Raag Raamkalee M. 3, GGS. 919-20).
Renouncing selfishness and conceit, he remains always on the side of the Guru; he does not know anyone except the Guru.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥
Says Nanak, listen, O Saints: such a Sikh turns toward the Guru with sincere faith, and becomes sunmukh. ||21||

Who is the Guru afterall and how can one have full confidence in such a Guru? The Gurbani explains beautifully and guides as:-

ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥ (Raag Bhairo M. 5, GGS. 1142).
Nanak has studied the Simritees and the Vedas. There is no difference between the Supreme Lord God and the Guru. ||4||11||24||

Now according to the Gurbani when the Waheguru and Guru are the same and the power of Waheguru is behind the Guru, then it makes a lot of sense that we trust in Gursabd, which is the voice (Truth) conveyed by Waheguru through the Guru:-

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਕਰਿ ਚਾਨਣੁ ਆਪਿ ਦਿਖਾਇਆ ॥ (Raag Malaar M. 1, GGS. 1290).
The Word of the Guru’s Sabd is a jewel, through which the Lord shines forth and reveals Himself.

On receiving the Divine light from the Guru, one gets enlightenment and emancipation and the darkness of ignorance is dispelled:-

ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ (Raag Gauhree M. 5, Sloak 23, GGS. 293).
The Guru has given the healing ointment of spiritual wisdom, and dispelled the darkness of ignorance.

ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥
By the Lord’s Grace, I have met the Saint; O Nanak, my mind is enlightened. ||1||

So for a Sikh it is a must to seek shelter in the Guru Granth Sahib where Waheguru incarnate Guru lives who can bring enlightenment by reading, reciting, contemplating, obeying and putting in practice the truthful messages of Gurbani (Gursabd).

“Gurmat sachi sacha vichaar”.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sometime back in order to travel from Delhi to Lucknow, I went to a travel agent to book a train journey. On checking the dates on his computer he told me that for a particular date that I requested all the seats were sold out. Then he said, however, there are some seats available on ‘Thathakaal Quota’. Since I was not familiar with this expression so he explained that the normal reservation is made a few days before the actual journey whereas Tathakaal is like instant booking and costs some extra money and some refund restrictions apply. Anyway, I agreed to pay the prescribed Thathakaal-fare for outward journey and for the return journey I got a seat in normal advance reservation category.

The next day when I was going through the Sukhmani Sahib and I came across the word ‘ਤਤਕਾਲ’ (Thathakaal) in Ashpadi 2, Pauri 3 as given below:

ਅਨਿਕ ਬਿਘਨ ਜਹ ਆਇ ਸੰਘਾਰੈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਤਤਕਾਲ ਉਧਾਰੈ ॥
Where countless misfortunes threaten to destroy you, the Name of the Lord shall rescue you in an instant.

It struck to me that Guru Arjan Dev Ji in Sukhmani Sahib talks about a ‘Tathakaal Service’ as well in order to get rid of all misfortunes. The word ‘Thathakaal’ kept resounding that one can overcome countless misfortunes in Thathakaal (in an instant). But then how ? The answer was obviously YES but how and at what price?

The direction is indicated as: ‘Har ka naam’ –“ਹਰਿ ਕਾ ਨਾਮੁ ਤਤਕਾਲ ਉਧਾਰੈ” (॥har kaa naam thathakaal oudhhaarai).

Now where to find and how to apply ‘Har ka Naam’, which is the asking prescribed price in Sukhmani Sahib to avail ‘Thathakal Service/Provision/Quota’.

My curiosity arose to find if there is something else available under the premises of ‘Thathakal’. On further exploring I found another reference to Tathakal in Ashtpadi 11, Pauri 4:-

ਜਾ ਕਾ ਦ੍ਰਿਸਟਿ ਕਛੂ ਨ ਆਵੈ ॥ ਤਿਸੁ ਤਤਕਾਲ ਦਹ ਦਿਸ ਪ੍ਰਗਟਾਵੈ ॥
Even one who has never been seen at all, becomes instantly famous in the ten directions.

This promises that ‘Har ka Naam’ can convert someone from nothing to something and to much more……………………….

MY curiosity increased further to find yet another reference to ‘Thathakaal’ in the 24th Ashtpadi Pauri 8 of the Sukhmani Sahib, which guarantees instant enlightenment and removal of all doubts of birth and death and thus leading to a pious life-style.

ਜਨਮ ਮਰਨ ਤਾ ਕਾ ਦੂਖੁ ਨਿਵਾਰੈ ॥ ਦੁਲਭ ਦੇਹ ਤਤਕਾਲ ਉਧਾਰੈ ॥
The pains of birth and death are removed. The human body, so difficult to obtain, is instantly redeemed.

The three Pauris are given hereunder for a fuller elaboration of “Thathakaal”.

ਛੂਟਤ ਨਹੀ ਕੋਟਿ ਲਖ ਬਾਹੀ ॥ ਨਾਮੁ ਜਪਤ ਤਹ ਪਾਰਿ ਪਰਾਹੀ ॥ Raag Gauhree M. 5, GGS. 264; Sukhmani Sahib Ashtpadi 2, Pauri 3).
You shall not be saved by hundreds of thousands and millions of helping hands. Chanting the Naam, you shall be lifted up and carried across.

ਅਨਿਕ ਬਿਘਨ ਜਹ ਆਇ ਸੰਘਾਰੈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਤਤਕਾਲ ਉਧਾਰੈ ॥
Where countless misfortunes threaten to destroy you, the Name of the Lord shall rescue you in an instant.

ਅਨਿਕ ਜੋਨਿ ਜਨਮੈ ਮਰਿ ਜਾਮ ॥ ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥
Through countless incarnations, people are born and die. Chanting the Name of the Lord, you shall come to rest in peace.

ਹਉ ਮੈਲਾ ਮਲੁ ਕਬਹੁ ਨ ਧੋਵੈ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਕੋਟਿ ਪਾਪ ਖੋਵੈ ॥
The ego is polluted by a filth which can never be washed off. The Name of the Lord erases millions of sins.

ਐਸਾ ਨਾਮੁ ਜਪਹੁ ਮਨ ਰੰਗਿ ॥ ਨਾਨਕ ਪਾਈਐ ਸਾਧ ਕੈ ਸੰਗਿ ॥੩॥
Chant such a Name with love, O my mind. O Nanak, it is obtained in the Company of the Holy. ||3|| .

…………………….

ਖਿਨ ਮਹਿ ਨੀਚ ਕੀਟ ਕਉ ਰਾਜ ॥ਪਾਰਬ੍ਰਹਮ ਗਰੀਬ ਨਿਵਾਜ ॥ (Raag Gauhree M. 5, GGS. 277; Sukhmani Sahib Ashtpadi 11, Pauri 4.).
In an instant, the lowly worm is transformed into a king. The Supreme Lord God is the Protector of the humble.

ਜਾ ਕਾ ਦ੍ਰਿਸਟਿ ਕਛੂ ਨ ਆਵੈ ॥ ਤਿਸੁ ਤਤਕਾਲ ਦਹ ਦਿਸ ਪ੍ਰਗਟਾਵੈ ॥
Even one who has never been seen at all, becomes instantly famous in the ten directions.

ਜਾ ਕਉ ਅਪੁਨੀ ਕਰੈ ਬਖਸੀਸ ॥ ਤਾ ਕਾ ਲੇਖਾ ਨ ਗਨੈ ਜਗਦੀਸ ॥
And that one upon whom He bestows His blessings the Lord of the world does not hold him to his account.

ਜੀਉ ਪਿੰਡੁ ਸਭ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨ ਬ੍ਰਹਮ ਪ੍ਰਗਾਸ ॥
Soul and body are all His property. Each and every heart is illuminated by the Perfect Lord God.

ਅਪਨੀ ਬਣਤ ਆਪਿ ਬਨਾਈ ॥ ਨਾਨਕ ਜੀਵੈ ਦੇਖਿ ਬਡਾਈ ॥੪॥
He Himself fashioned His own handiwork.
Nanak lives by beholding His greatness. ||4||

……………………………

ਜਿਸੁ ਮਨਿ ਬਸੈ ਸੁਨੈ ਲਾਇ ਪ੍ਰੀਤਿ ॥ ਤਿਸੁ ਜਨ ਆਵੈ ਹਰਿ ਪ੍ਰਭੁ ਚੀਤਿ ॥ (Raag Gauhree M. 5, GGS. 296; Sukhmani Sahib Ashtpadi. 24, Pauri 8.).
One, within whose mind it abides, and who listens to it with love that humble person consciously remembers the Lord God.

ਜਨਮ ਮਰਨ ਤਾ ਕਾ ਦੂਖੁ ਨਿਵਾਰੈ ॥ ਦੁਲਭ ਦੇਹ ਤਤਕਾਲ ਉਧਾਰੈ ॥
The pains of birth and death are removed. The human body, so difficult to obtain, is instantly redeemed.

ਨਿਰਮਲ ਸੋਭਾ ਅੰਮ੍ਰਿਤ ਤਾ ਕੀ ਬਾਨੀ ॥ ਏਕੁ ਨਾਮੁ ਮਨ ਮਾਹਿ ਸਮਾਨੀ ॥
Spotlessly pure is his reputation, and ambrosial is his speech. The One Name permeates his mind.

ਦੂਖ ਰੋਗ ਬਿਨਸੇ ਭੈ ਭਰਮ ॥ ਸਾਧ ਨਾਮ ਨਿਰਮਲ ਤਾ ਕੇ ਕਰਮ ॥
Sorrow, sickness, fear and doubt depart. He is called a Holy person; his actions are immaculate and pure.

ਸਭ ਤੇ ਊਚ ਤਾ ਕੀ ਸੋਭਾ ਬਨੀ ॥ ਨਾਨਕ ਇਹ ਗੁਣਿ ਨਾਮੁ ਸੁਖਮਨੀ ॥੮॥੨੪॥
His glory becomes the highest of all. O Nanak, by these Glorious Virtues, this is named Sukhmani, Peace of mind. ||8||24||

It appears that the “Thathakaal Quota” made available in the Sukhmani Sahib is open to those who have a Credit Card of ‘Har Naam‘ in their possession. And according to the Gurbani ‘Har Naam’ can be obtained only from Sabd-Guru/Gurbani (Guru Granth Sahib – a light-house, signifying “Gurbani eis jag mehi chaanan”). Everything is possible with Waheguru on ones’ side.

ਸਰਬ ਕਲਾ ਭਰਪੂਰ ਪ੍ਰਭ ਬਿਰਥਾ ਜਾਨਨਹਾਰ ॥ ਜਾ ਕੈ ਸਿਮਰਨਿ ਉਧਰੀਐ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰ ॥੧॥ (Raag Gauhree M. 5, GGS. 282; Sukhmani Sahib Sloak 15.).
God is totally imbued with all powers; He is the Knower of our troubles. Meditating in remembrance on Him, we are saved; Nanak is a sacrifice to Him. ||1||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

I humbly like to share the following two Sabds to bring some Gurmat directions in our respective lives. Since our Gurus guided us out of their divine connections with Waheguru, there is need to heed to their advice with contemplative mood in order to swim through the ‘Maya Jaal’ of the World around us.

There is a message for members of all ages but more so for the senior members in mid seventies and above. Kindly take this in Gurmat Spirit.

1. ਕਾਚੀ ਦੇਹ ਮੋਹ ਫੁਨਿ ਬਾਂਧੀ ਸਠ ਕਠੋਰ ਕੁਚੀਲ ਕੁਗਿਆਨੀ ॥ (Savaiye M. 5, GGS. 1387-4).
This body is frail and transitory, and bound to emotional attachment. I am foolish, stone-hearted, filthy and unwise.

ਧਾਵਤ ਭ੍ਰਮਤ ਰਹਨੁ ਨਹੀ ਪਾਵਤ ਪਾਰਬ੍ਰਹਮ ਕੀ ਗਤਿ ਨਹੀ ਜਾਨੀ ॥
My mind wanders and wobbles, and will not hold steady. It does not know the state of the Supreme Waheguru.

ਜੋਬਨ ਰੂਪ ਮਾਇਆ ਮਦ ਮਾਤਾ ਬਿਚਰਤ ਬਿਕਲ ਬਡੌ ਅਭਿਮਾਨੀ ॥
I am intoxicated with the wine of youth, beauty and the riches of Maya. I wander around perplexed, in excessive egotistical pride.

ਪਰ ਧਨ ਪਰ ਅਪਵਾਦ ਨਾਰਿ ਨਿੰਦਾ ਯਹ ਮੀਠੀ ਜੀਅ ਮਾਹਿ ਹਿਤਾਨੀ ॥
The wealth and women of others, arguments and slander, are sweet and dear to my soul.

ਬਲਬੰਚ ਛਪਿ ਕਰਤ ਉਪਾਵਾ ਪੇਖਤ ਸੁਨਤ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥
I try to hide my deception, but Waheguru, the Inner-knower, the Searcher of Hearts, sees and hears all.

ਸੀਲ ਧਰਮ ਦਯਾ ਸੁਚ ਨਾਸ੍ਤਿ ਆਇਓ ਸਰਨਿ ਜੀਅ ਕੇ ਦਾਨੀ ॥
I have no humility, faith, compassion or purity, but I seek Your Sanctuary, O Giver of life.

ਕਾਰਣ ਕਰਣ ਸਮਰਥ ਸਿਰੀਧਰ ਰਾਖਿ ਲੇਹੁ ਨਾਨਕ ਕੇ ਸੁਆਮੀ ॥੧॥
The All-powerful Lord is the Cause of causes. O Waheguru and Master of Nanak, please save me! ||1||

ਕੀਰਤਿ ਕਰਨ ਸਰਨ ਮਨਮੋਹਨ ਜੋਹਨ ਪਾਪ ਬਿਦਾਰਨ ਕਉ ॥
The Praises of the Creator, the Enticer of the mind, are potent to destroy sins.

ਹਰਿ ਤਾਰਨ ਤਰਨ ਸਮਰਥ ਸਭੈ ਬਿਧਿ ਕੁਲਹ ਸਮੂਹ ਉਧਾਰਨ ਸਉ ॥
The All-powerful Waheguru is the boat, to carry us across; He saves all our generations.

ਚਿਤ ਚੇਤਿ ਅਚੇਤ ਜਾਨਿ ਸਤਸੰਗਤਿ ਭਰਮ ਅੰਧੇਰ ਮੋਹਿਓ ਕਤ ਧਂਉ ॥
O my unconscious mind, contemplate and remember Waheguru in the Sat Sangat, the True Congregation. Why are you wandering around, enticed by the darkness of doubt?

ਮੂਰਤ ਘਰੀ ਚਸਾ ਪਲੁ ਸਿਮਰਨ ਰਾਮ ਨਾਮੁ ਰਸਨਾ ਸੰਗਿ ਲਉ ॥
Remember Him in meditation, for an hour, for a moment, even for an instant. Chant the Name of Waheguru with your tongue.

ਹੋਛਉ ਕਾਜੁ ਅਲਪ ਸੁਖ ਬੰਧਨ ਕੋਟਿ ਜਨੰਮ ਕਹਾ ਦੁਖ ਭਂਉ ॥
You are bound to worthless deeds and shallow pleasures; why do you spend millions of lifetimes wandering in such pain?

ਸਿਖ੍ਯ੍ਯਾ ਸੰਤ ਨਾਮੁ ਭਜੁ ਨਾਨਕ ਰਾਮ ਰੰਗਿ ਆਤਮ ਸਿਉ ਰਂਉ ॥੨॥
Chant and vibrate the Name of Waheguru, O Nanak, through the Teachings of the Saints. Meditate on Waheguru with love in your soul. ||2||

ਰੰਚਕ ਰੇਤ ਖੇਤ ਤਨਿ ਨਿਰਮਿਤ ਦੁਰਲਭ ਦੇਹ ਸਵਾਰਿ ਧਰੀ ॥
The little sperm is planted in the body-field of the mother, and the human body, so difficult to obtain, is formed.

ਖਾਨ ਪਾਨ ਸੋਧੇ ਸੁਖ ਭੁੰਚਤ ਸੰਕਟ ਕਾਟਿ ਬਿਪਤਿ ਹਰੀ ॥
He eats and drinks, and enjoys pleasures; his pains are taken away, and his suffering is gone.

ਮਾਤ ਪਿਤਾ ਭਾਈ ਅਰੁ ਬੰਧਪ ਬੂਝਨ ਕੀ ਸਭ ਸੂਝ ਪਰੀ ॥
He is given the understanding to recognize mother, father, siblings and relatives.

ਬਰਧਮਾਨ ਹੋਵਤ ਦਿਨ ਪ੍ਰਤਿ ਨਿਤ ਆਵਤ ਨਿਕਟਿ ਬਿਖੰਮ ਜਰੀ ॥
He grows day by day, as the horrible specter of old age comes closer and closer.

ਰੇ ਗੁਨ ਹੀਨ ਦੀਨ ਮਾਇਆ ਕ੍ਰਿਮ ਸਿਮਰਿ ਸੁਆਮੀ ਏਕ ਘਰੀ ॥
You worthless, petty worm of Maya – remember Waheguru at least for an instant!

ਕਰੁ ਗਹਿ ਲੇਹੁ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ਨਾਨਕ ਕਾਟਿ ਭਰੰਮ ਭਰੀ ॥੩॥
Please take Nanak’s hand, O Merciful Ocean of Mercy, Waheguru and take away this heavy load of doubt. ||3||

ਰੇ ਮਨ ਮੂਸ ਬਿਲਾ ਮਹਿ ਗਰਬਤ ਕਰਤਬ ਕਰਤ ਮਹਾਂ ਮੁਘਨਾਂ ॥
O mind, you are a mouse, living in the mouse-hole of the body; you are so proud of yourself, but you act like an absolute fool.

ਸੰਪਤ ਦੋਲ ਝੋਲ ਸੰਗਿ ਝੂਲਤ ਮਾਇਆ ਮਗਨ ਭ੍ਰਮਤ ਘੁਘਨਾ ॥
You swing in the swing of wealth, intoxicated with Maya, and you wander around like an owl.

ਸੁਤ ਬਨਿਤਾ ਸਾਜਨ ਸੁਖ ਬੰਧਪ ਤਾ ਸਿਉ ਮੋਹੁ ਬਢਿਓ ਸੁ ਘਨਾ ॥
You take pleasure in your children, spouse, friends and relatives; your emotional attachment to them is increasing.

ਬੋਇਓ ਬੀਜੁ ਅਹੰ ਮਮ ਅੰਕੁਰੁ ਬੀਤਤ ਅਉਧ ਕਰਤ ਅਘਨਾਂ ॥
You have planted the seeds of egotism, and the sprout of possessiveness has come up. You pass your life making sinful mistakes.

ਮਿਰਤੁ ਮੰਜਾਰ ਪਸਾਰਿ ਮੁਖੁ ਨਿਰਖਤ ਭੁੰਚਤ ਭੁਗਤਿ ਭੂਖ ਭੁਖਨਾ ॥
The cat of death, with his mouth wide-open, is watching you. You eat food, but you are still hungry.

ਸਿਮਰਿ ਗੁਪਾਲ ਦਇਆਲ ਸਤਸੰਗਤਿ ਨਾਨਕ ਜਗੁ ਜਾਨਤ ਸੁਪਨਾ ॥੪॥
Meditate in remembrance on the Merciful Waheguru of the World, O Nanak, in the Sat Sangat, the True Congregation. Know that the world is just a dream. ||4||

– Guru Arjan Dev Ji further guides his Sikhs about the Gurmat technique to make one’s life meaningful:-

2. ਜੀਅਰੇ ਓਲ੍ਹ੍ਹਾ ਨਾਮ ਕਾ ॥ ਅਵਰੁ ਜਿ ਕਰਨ ਕਰਾਵਨੋ ਤਿਨ ਮਹਿ ਭਉ ਹੈ ਜਾਮ ਕਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, 211-1).
Hey, soul: your only Support is the Naam, the Name of the Waheguru. Whatever else you do or make happen, the fear of death still hangs over you. ||1||Pause||

ਅਵਰ ਜਤਨਿ ਨਹੀ ਪਾਈਐ ॥ ਵਡੈ ਭਾਗਿ ਹਰਿ ਧਿਆਈਐ ॥੧॥
He is not obtained by any other efforts. By great good fortune, meditate Waheguru. ||1||

ਲਾਖ ਹਿਕਮਤੀ ਜਾਨੀਐ ॥ ਆਗੈ ਤਿਲੁ ਨਹੀ ਮਾਨੀਐ ॥੨॥
You may know hundreds of thousands of clever tricks, But not even one will be of any use at all hereafter. ||2||

ਅਹੰਬੁਧਿ ਕਰਮ ਕਮਾਵਨੇ ॥ ਗ੍ਰਿਹ ਬਾਲੂ ਨੀਰਿ ਬਹਾਵਨੇ ॥੩॥
Good deeds done in the pride of ego are swept away, Like the house of sand by water. ||3||

ਪ੍ਰਭੁ ਕ੍ਰਿਪਾਲੁ ਕਿਰਪਾ ਕਰੈ ॥ ਨਾਮੁ ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਮਿਲੈ ॥੪॥੪॥੧੪੨॥
When Waheguru the Merciful shows His Mercy, Nanak receives the Naam in the Saadh Sangat, the Company of the Holy. ||4||4||142||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

S. Jagpal Singh Tiwana’s concern (of Canada) is genuine when he writes that “Work for Unity” is a good idea, but it never worked in Sikh Jagat. Sikhs have been ever divided since Guru Gobind Singh ji left for his heavenly abode. Immediately we see there is Tat Khalsa vs Bandai Khalsa, down to Singh Sabha (Lahore) vs Singh Sabha (Amritsar), and later Tara Singh vs Fateh Singh. Now it is SGPC against DSGMC.This is going to stay that way.”

The above sentiment is further confirmed by the happenings around Akal Takhat Sahib, Ragi Darshan Singh saga and fights in Gurduaras in India, U. K., USA and Canada give promise of this continued rivalry in opposing factions.

The ongoing conflicts in Sikh World draw one’s attention to the personality make-up of two major groups among the Sikhs: The Amritdharis and Gurbanidharis who usually clash. There is another big group comprising of the so called-Sikhs (neither AD nor GD) who do not directly cause trouble on their own.

AD-Sikhs are those who have gone through the ‘Khandaiye de Pahul’ initiation. They read Nit-nem Banis every day and wear 5Ks as prescribed.

GD-Sikhs are those who read the Gurbani on daily basis.

Although both have the Gurbani component common yet they differ markedly in many respects. A general broad-based comparison of the two is given below with every possibility of exceptions in some elevated souls.

In appearance, the AD-Sikhs are normally pious looking, live in Guru’s (Guru Gobind Singh) sharan, gentle but introvert. They are conservative, simple in dress and life-style, egoistic but with less personal pride and socially less entertaining.

On the other hand the GD-Sikhs are generally smart, outgoing and extrovert. They love good life, less egoistic but more in vanity, live in Waheguru’s sharan and are more entertaining.

AD-Sikhs are conservative in education, limited in scholarship, generally satisfied with their lots, neither enterprising nor dashing.

GD-Sikhs are generally advanced in education, clever, with good entrepreneurs skills, dashing, international outlook, great scholars and adventurous.

At social level AD-Sikhs have strict lifestyle (dress, eating, drinking etc), remain with a select company of a few friends, do not mingle easily, not so talkative, tend to help their own community, non party going, strict with children/spouses who are generally not so happy.

GD-Sikhs are talkative, friendly, outgoing, tend to relax. They are friendly as husband/wife, generally happy and outgoing, help anyone, keep children and spouses generally happy, liberal with eating and drinking and in daily life style.

When it comes to the management of religious institutions, AD-Sikhs are generally strict and dictatorial in their outlook, more often prove as a source of trouble for other members of the Community. They keep themselves aloof from members of other faiths, rather bad managers and generally trouble makers.

GD-Sikhs are enterprising, cooperative, generally good managers, more democratic and peace makers when looking after the Sikh Institutions.

This is purely based on an analysis in dealing with the Sikhs in everyday life. Sorry for causing hurt to anyone.

Are their ways to bring them to understand each other better to buy peace in various Sikh Gurdwaras/Institutions to avoid public embarrassment for the entire community?

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Nanak Sahib makes it clear in the following tuk regarding Naam Japna:-

ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥ (Raag Asa M. 1, GGS. 465-15).
Your Name is the Fearless Lord; chanting Your Name, one does not have to go to hell.

“Eko Naam Hukam hai'( M.1) – What is that ‘Eko Naam’, which is prescribed/commanded by Guru Nanak Sahib?

That ‘Eko Naam’ is Nirankar (and not simply a Hukam/Command), which is Ik Oankar, which is also referred to as Waheguru – GURU of the Gurus.

Some mislead by saying that Gurbani is Waheguru. Gurbani is in fact a limited Gift of Divine knowledge/wisdom received by our Gurus from Waheguru, the source of Gurbani. Waheguru, therefore, is creator and not the creation (Gurbani). Others give preference to Divine virtues/hukam over the Creator.

It is quite clear from the following Gurbani tuks that Waheguru is ‘beant and anant’:-

ਅਪਣਾ ਆਪੁ ਤੂੰ ਆਪਿ ਪਛਾਣਹਿ ॥ (Raag Maajh M. 5, GGS. 108-17).
You Yourself recognize Your Own Self.

ਅਗਮ ਅਗਮ ਠਾਕੁਰੁ ਆਗਾਧਿ ॥ (Raag Dev Gandhaaree M. 5, GGS. 535-11).
That the Lord and Master is inaccessible, unapproachable and unfathomable.

ਅਗਮ ਅਗੋਚਰਾ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 918-12).
O inaccessible and unfathomable Lord, Your limits cannot be found.

While deeply reflecting on Gurbani, it also leads to Naam Japna of ONE (Waheguru) – ‘Gun keh gunni samavainiaa’ :-

ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ ਮੁਖ ਊਜਲ ਸਦਾ ਸੁਖੀ ਨਾਨਕ ਸਿਮਰਤ ਏਕ ॥੨॥ (Gauri Ki Vaar M. 5, GGS. 320-5).|
O Sikhs, love the Word of the Shabad; in life and death, it is our only support. Your face shall be radiant, and you shall find a lasting peace, O Nanak, remembering the

ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ (Raag Sorath M. 1, 597-16).
You, God, are the Giver of gifts, the Lord of perfect understanding; I am a mere beggar at Your Door.

ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥
What should I beg for? Nothing remains permanent; O Lord, please, bless me with Your Beloved Name. ||1||

Dear Members of Sangat, my personal humble experience is that Waheguru Naam Japna and reflecting on Gurbani go hand in hand:-

1. Deep contemplation on Gurbani will end up in Waheguru Naam Japna and ending with ‘ajapa ajap’, and

2. Waheguru Naam Japna shall produce a strong urge to reflect/contemplate on Gurbani and ending up with ‘ajapa jaap’.

Both come with Waheguru’s Nadr/Kirpa:-

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥ (Raag Gauri M. 5, GGS. 277-8).
Those whom the Lord mercifully blesses with His devotional worship- O Nanak, they are absorbed into the Naam. ||3||

‘ਨਾਮਿ ਮਿਲੇਇ’ amounts to living in the remembrance/simran of Waheguru in heart and mind and on the tongue (turning tongue into ‘rasna’).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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