The Sikhs are generally attached to their Gurduaras and respect them for providing a source of happiness in life through the Gurmat .

ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ (Raag Soohee M. 1, GGS 730)
guroo dhuaarai hoe sojhee paaeisee |I

We all are intrinsically searching for divine virtues (truth, contentment, wisdom, sehaj and Naam) for sustenance in life as prescribed in Mundaavanee M.5 in the Guru Granth Sahib:

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ (Raag Mundaavanee M. 5, GGS.1429).ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥

The search for peace of mind takes us to Gurduaras, Deras , Babas, Sants and other enlightened persons. As a Sikh-child we learn a lot about Sikhi though our daily prescribed Ardas, which is simple to understand and talks about Waheguru, Gurus, Panj Piareys, Char Sahibzades, Chali Mukte, Shahid Singhs, Panj Takhats, places of worship (Gurduaras), remembrance of Waheguru’s name, seeking of Naam Daan and Naamis and sarbat da bhalla. The Ardas fills a child with a lot of goodness to look forward to see in life ahead.

As one grows as an adult one looks around in the family and in sangat to find there are hardly any or only a few (exceptions) who are truthful, contended, flowing with wisdom or who trust in Naam as saviour in life. The Managers of Gurduaras, Granthis, Bhais, one’s parents and relations (again with some exceptions) are in lip service only and are far from the virtues ordained in the Gurbani and in our daily Ardas. One thus finds oneself living in a Hippocratic environment. The more one meets with people over a period of time one tend to loose contact with reality and start flowing with masses.The result is that we are called as Sikhs but without a solid bond with Sikhi. So the first most important reason “Why do Sikh go to Deras and Babas” is lack of solid bond with Sikhi (Gurmat). Neither parents nor the so called leaders serve as role models to follow. This give rise to a certain degree of stress, insecurity, fears and loss of faith in old values. One starts looking for easy fixes while still superficially believing in the Gurbani. As a result entry into Gurbani based Deras remains a popular choice to look for alternative avenues.

New Deras come into the scene and thrive prominently in times of social, cultural and political stress such as era of excessive drug/alcohol consumption in society, sexual perversion, civil unrest (arising from discrimination based on caste, gender, language, beliefs in rituals etc.), turbulence and oppression arising from excesses of so-called spiritual leaders and government agencies (Occupation of Akal Takhat Sahib, Operation Blue Star and indiscriminate killing of Sikhs in 1984), threats posed by the majority community, rejection within one’s own community and due to changing life style in the society as promoted in media, TV and movies and trends portrait by show-biz etc.

Deras attract a disproportionate number of Sikh youths adults who lack self direction, purpose, and who need an external source of authority to provide a framework for their lives as parents have failed to guide them. Those who aimlessly drifting and disconnected can find instant comradeship and a sense of self-worth in a Dera. Lower working class are especially drawn to such Deras that feature emotional expression and magical aids to health, love, children, money, enticement and personalized attention.

There are Sikhs with conviction who attend meetings of Deras and Babas or listen to their discourses or read their publications just to compare notes and bring back the best from their experiences and stick solidly with their belief and faith in Gurbani/Gurduaras. I find myself in this category.

A group of Sikhs after satisfying their more basic needs for life and safety and security get concerned themselves with the actualization of their potential in other areas. Consequently, a significant portion of membership of Deras is made up of of members of the middle and upper middle class of the Indian society (including Sikhs) who are business people, medical doctors, lawyers and members of establishment. After having satisfied their primary needs of existence are looking for quick fixes to get some sort of enlightenment devoid of any rigidity in their chosen life styles by patronizing Deras and Babas (including Chinmaya Mission and Osho Commune).

All is not that well with Gurduaras. Most run routine programmes of reciting Gurbani, Keertans etc. with old music systems with not so good sound quality.There is no enlightened people available to explain the meanings through discourses understandable by simple people. There is hardly any continuity in programmes that compels a devotee not to break the sequence. Olden days there were Suraj Parkash Kathas (by Santhokh Singh Ji), which required daily presence to keep abreast with various episodes. Moreover, absence of any counselling service where people can seek advice to resolve their doubts/problems limits the roles of Gurduaras. Rituals which are openly denounced in Gurbani are practiced on daily basis. Status of women is compromised with their restrictive participation in the Gurduaras.

Whereas in Deras, the programmes are focussed and tailored according the needs of common people and include reciting of Gurbani, Keertans and discourses on selected Sabds in layman’s language so that a devotee learns something new on every visit. The so-called ‘patits’ are not only accepted but cared for. Langar seva is full of variety and serves tastes of all age groups. There is special care for handicapped and elderly people in entering/sitting in the main hall and langar hall. An added attraction offered by some Deras include Communes or Ashrams involving devotees in meditation and yoga as a tool for healthy development individually or in groups. Yogi Bhajan Ji thrived by combining spirituality with Yoga and attracted goras and kalas to become Sikhs.

Radhsoamis have discourses on selected Gurbani Sabds, Bani of Swamiji and of Sants like Kabirji (includes from outside GGS as well). Ravidassias focus on Bani of Bhaghat Ravi Dass Ji (froming part of GGS and his other compositions). I recently came across a set of 15 CDs on discourses by Sawan Singh ji (Radhasoami) from a Hindhu couple comprising of 10 on pure Gurbani Sabds, 4 on Swamiji bani and one on Baghat Kabir’s bani (not from GGS) translated into Hindi from the original punjabi version recorded at lest 5o years ago. These recordings present such a clear and vivid account which no modern Sikh kathakar has attempted to come close to in terms of clarity and simplicity in explaining the meanings.

Osho’s Deras (commune) focuses on discourses on selected Gurbani Sabds, writings of Kabir Ji, Palto Ji, Tulsi Das ji and other prominent saints and Sufis and enlightened persons of other religions including Budhism and christainity. A question-answer session conducted by Osho himself (when alive) or his current decedents is not only lively but adds extra value to their credit in imparting enlightenment in diverse areas of life, such as: ambition, anger, bliss, compassion, contentment, courage, creativity, death, desire, depression, education, ego, emptiness, fear, friendship, happiness, jealousy, life, love, lust, marriage, master, mind, music, prayer, relationship, religion, samadhi, sex, silence, suffering, surrender, truth and women etc.. As you know that a commentary of Japji Sahib by Osho is an excellent literary work by a non-sikh.

The Heads of Deras are well versed in Gurbani (that they talk about) and are charismatic in their approach. Devotees regard them as father figure and they are in turn available to provide advice and counselling on one to one basis when needed. Needy do get financial assistance directly from Heads of Deras or other members who are part of such a Deras. Gurduaras only collect funds and there is no provision to loan out funds to individuals when they desperately need.

Deras have become vote banks and politicians tend to extend support to Deras, which in return receive dividends from government agencies for claiming property and employment opportunities for family members of their devotees. Deras pay better salaries and give facilities (accommodation, transport) to their staff as compared to similar staff in Gurduaras. Admission to most Deraes is open to keshadharis, cleanshaven, those with or without turban or with or without cap and irrespective of one’s heritage by birth thus boosting the numbers of Deras going people..

Generally on joining a Dera, a devotee feels important and part of an elite group with enhanced social status and with possibility of some advantages arising from their close association with some wealthy and politically influential individuals. They foster a sense of community or group cohesiveness. They attend communal satsangs at the ashram as frequently as possible and help each other in case of emergency. Mutual cohesion takes the shape of a social club where the members share joy and sorrow together. All successful Deras offer ideas which are either richer, deeper, or more enigmatic and give free religious expressions suited to individuals personally. Such close interactions are missing in most Gurduaras other than in caste based Gurduaras.

People can and should attack Deras or Babas on real issues when they engage in illegal action such as fraud, kidnapping, coercion, violation of laws. Appropriate steps can or should be taken under criminal laws, irrespective of the claim of Deras or Babas. However, to blindly attack these groups poses a significant threat to civil liberties and our life styles. It is important to look at the issues in an unbiased way. If a bad Sikh joins a Dera and Baba and becomes a good man (good Sikh) it is good for the individual. But if a good Sikh joins a Dera to become a bad person, the Sikh Community should be concerned for such a drain.

The mainstream Sikhs on the other hand need to restore the dignity of their Gurduaras/Institutions by putting the right kind of people to run them with innovative programmes that are better suited to the needs of Sikh devotees of all ages in order to develop and foster a deep sense of belonging and unity in the entire community with a common thread of “Gurmat” as enshrined in the Guru Granth Sahib – “Tu ghat ghat anter sarab niranter ji, har eko purak samana”.

Personally, I have not visited or associated with any Dera or Baba (except Baba Iqbal Singh of Baru Sahib in his capacity as a Gurmukh Chancellor of the Eternal University). On my return to India (after a span of 38 years), I watched discourses of various Deras and Babas on TV with interest. All the discourses helped me to strengthen my conviction about Sikhi rather than they shaking or diluting it.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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 on running automatically).

ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ (Raag Raamkali M. 3, 922-7).
By Guru’s Grace, I understand, and I see only the One Lord; there is no one except the Lord.

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 precedings 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 life times 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 ignore the candid advice of Guru Arjan Dev Ji while living in doubts about the existence of Ik Oankar 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||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

We live in a Society where rational reasoning, free will, and making moral choices is the norm of the day. The fast evolving changes globally in the areas of life styles, social- economic- and inter-cultural pressures, educational and professional diversity & competitiveness, women liberation & their empowerment, media, fashion, science and technology, advances in medical sciences etc. have visible impact on our daily life. Individuals do tend to shape their own futures by making individual choices. The younger generation is being swayed faster than the older in this philosophy of life.

Great men and women in the past with their grand imagination and foresight have helped in transforming collective human consciousness and have helped re-invent the future of peoples in the World. When Hinduism, Judaism, Buddhism, Christianity and Islam were being practiced by masses, Guru Nanak (1469-1539), the first Guru of the Sikhs, had indeed changed the future of the people by preaching the oneness of God; equality among human-beings and spoke against excessive and abusive Brahmanical practices including caste and creed distinction. According to the Gurbani, all the human-beings are equal, “Sarab nirantar eko dekh”; and there are only two castes in the Sikhism i. e. “Gurmukh” (who look towards the Guru of a good caste) or “Manmukh” (who move away from the Guru, ‘kamjat’ or of lower caste). According to Guru Nanak Sahib – “Khasam visare te kamjat, Nanak nave baaj snat” (Raag Asa M. 1, GGS. 10-1).

All the Sikh Gurus that followed Guru Nanak Sahib, continued to shape the future of the followers of Nanak and the country by bringing various needed reforms, which grew out of the virtues taught by them, such as: humility, devotion, obedience, equality, service, self-sacrifice, justice, mercy, purity, tranquillity and courage. These virtues reinforced Nam-Simran (serious study of Gurbani), introducing of Langar, inventing of Gurmukhi script, establishment of schools and games for children, progressive role of women, setting up manjis (dioceses), eradication of social evils like ‘sati’, setting up of new towns and gurduaras, sarovars and clinics, collection of Gurbani and Bani of like minded saints and compilation of Adi Guru Granth Sahib, turning Saints to Soldiers through Piri-Miri style swords, respect for environment. Finally Guru Gobind Singh Ji created the Khalsa-Panth to bring an end to the tyranny of Mogul Empire in India and to give India a new future. The sequence of events clearly suggests that Our Gurus were pragmatic and moved with needs of time to bring about necessary reforms and changes as desired. .

If all human-beings, including the Sikhs, were perfect, they would have achieved union with God and there would be no need for an organized religion. Since we are not perfect, there is a need for a religion. The Sikhism is a great and latest religion with a Universal appeal to all human-beings based on the teachings of the Guru Granth Sahib. The teachings of the Sikhism as a religion are fixed for ever and cannot be compromised as ordained by Guru Gobind Singh. The importance of the Gurbani cannot be devalued in preference to rituals, dress code, what to eat and drink etc. However, a Sikh is expected to evolve with varying degree of devotion and spirituality that one might have acquired at different stages of his/her life through the Gurbani.

The level of discussions on various forums, particularly on the topic that “Sikhs should not be so rigid” are signs of a deep desire to find as where do the Sikh stand today and where are we going? The question before us is: What is to be done?

No one can predict the emergence of another Guru in human-body to lead us and show us the way except the Guru Granth Sahib, which is the light-house (“Gurbani eis jag mein channan” – Sri Raag M. 3, GGS. 67-10) to impart directions and values in the areas of divinity, spirituality, educational, social- cultural (universal brother-hood), economic, defence, environment and in all other matters that matter in living a good and full life.. Guru Gobind Singh Ji ordained Guru Granth Sahib as our “the Guru” for now and forever. Now, it is for the totality of the Sikh Sangat (the world community of the Sikhs) to engage in the exercise of inventing a future for the Sikhs in the light of “the living Guru- Guru Granth Sahib”. Any step in this direction will be in line with Guru Gobind Singh Ji’s power invested in the Sikh-Panth to supervise the future of the Sikhs.

In the new Millennium, there is need for a “Gurmata of the Global Sikh-Community (Sikh-Pant)” to bring about relevant innovation in conformity with the teachings of the Guru Granth Sahib, while taking into account the historical forces, the past, present and future understanding in the social environment in global context, competing social and political interests, and the capacities and commitments of the communities concerned. This important task is to be lead by the best minds, including both religious, secular and professional Sikh-leaders, both men and women, and those living in India and overseas countries and certainly not to the exclusion of younger generation, which is starting to look for guidance anyway from the Sikh leadership. A process of inventing a future for the Sikhs may take a few years and shall involve consultation of community organizations at all levels.

The essential question before us is: Is Sikh is a one born into Sikhism (in a Sikh family) or can anyone be a Sikh?

To survive as Sikhs in the traditional sense would mean strengthening the convictions among the Sikhs to continue with the five K’s that determine the special physical appearance of an individual. The five Ks were rightfully introduced by the Guru Gobind Singh to raise a martial community, which was visibly identifiable and could not be infiltrated by the enemy. The uniform assigned was in keeping with the preparedness desired of a saint-soldier with the driving force of daily recitation (Nitnem) of Gurbani. However, the times have changed since the historic day in April of 1699 when Guru Gobind Singh Ji enjoined upon the Khalsa (his chosen ones) to wear these identifiable signs of a “Singh”.

The reality about the five K’s today is that a very few Sikh would be found carrying a Kirpan Only the priestly class, while performing ceremonial functions, may be wearing swords. In India the swords are not allowed in public places, parliament and on airplanes. In overseas countries for a Sikh to carry a sword in public would be nearly impossible. Iron bracelets are worn these days by Sikhs and non-sikh out of a fashion. People wear varieties of under-wear suiting their convenience. Unshorn hair and turban, which are absolute minimum for the Sikh personal identity, are also under pressure especially in the younger generation. We need to raise all these issues and implied questions about the five K’s as part of our discussion. On eating of meat whether ‘Jatka’ or ‘Halal’ both involve killing of an animal or bird, and If one does not like killing – better be a vegetarian. Fights on ‘Jatka and Halal’ are getting into rituals, which the Gurbani condemns.

I have been an Amirtdhari Sikh from the age of 16 years and I can vouch that the Amrit Ceremony did help me a great deal to recite and understanding of the Gurbani. After initial understanding of the Gurbani, I must confess that that wearing of five Ks only boosted my ego that I belonged to a special group of people but these symbols have certainly not contributed in enhancing my grasp of Gurbani (humbly) but by further vigorous study of Gurbani. I do not claim to be a scholar but I must confess again humbly that I do enjoy enormous blessings of Waheguru. An input from those Gursikhs who received enhancement in their spiritual experience outside the Gurbani will be useful.

I used to keep a three inches kirpan as a symbol in my pocket since I left India in 1970. About six years back at the Brisbane Airport at the security check this small kirpan was detected and they took it away from me. While I was preparing to counteract a number of passengers who were watching this episode protested on my behalf to the Security Staff that it was just a religious symbol and he should be allowed to go with it as its size did not pose any security risk. I am normally a hot-headed person when it comes to such unreasonable pressure. But as I was going to say something I heard “Mere Waheguru Ji” coming out of me and I heard it loudly and so the other people around me. They thought I was going to be rude instead I told the Security to just keep it please and I moved on without a tiny symbolic kirpan but with the assured presence of “Waheguru” (the mightiest sword) on my lips and heart and which cannot be taken away at any security check, be at an airport or any public place or parliament etc. Since then I have not worn kirpan as a symbol. I am convinced that wearing the name of Waheguru is more important than any symbol – that’s why Guru Gobind Singh Ji ordered us to be with the Guru Granth Sahib.

Children are sent to schools in variety of uniforms, which allows them to enter a particular school where they are enrolled. Parents can provide them with any number of uniforms, lunch box, pocket money, books, exercise-books, biros, pens and pencils etc. They cannot be promoted to the next class (and finally become doctors, lawyers, engineers, architects and other professionals) without following a teacher (Guru) and without hard work and study of the subject matter (Gurbani). So a Guru and the Gurbani are essential to succeed in life.

A regular Nit-Nem is required (understanding and grasp of Gurbani and to try to find Nam (Waheguru, Parmatma or God) in Gurbani followed by daily Nam-Simran. Nam – the power of Gurbani comes automatically from reading/reciting and understanding of the Gurbani over a period of time and with Waheguru’s blessings and through the seeker’s constant silent prayers. The Sikhs are ordained to read the Gurbani or at least listen to the recitations (kirtan) of the Guru Granth Sahib; that they go to the Gurduara to be among the Sangat and sit in Pangat.

In a seminar on ‘Sikh Panth: its problems and solutions,’ it was highlighted by Prof. Jodh Singh (Gur Nanak Dev University, Amritsar) that ego and rigidity among the Sikh were the root causes of their social and religious problems. The Sikhs in Punjab continue to be in caste distinctions and female foeticide in spite of the teachings of the Sikh Guru. There is dire need to re-look into the functioning of the various Sikh bodies in the country and an absence of a common platform for Sikh organizations in various countries.
A number of members of the GLZ – Sikh Forum went on to say: women being not allowed to recite Gurbani (Kirtan) in the Darbar Sahib, women cannot serve as Granthi; Sikhs (or non-sikhs) without turban are not allowed to perform Kirtan in Darbar Sahib (when the four doors are meant to be open to all); Sikh scholars who dye their beards are denied honours (siroopas); handicapped’ s wheel chair (in Parkarama) and chairs in Langar Halls are resisted; changes in the Bikrami Calendar, cleaning of Sarovar water with chemicals and installation of air-conditioning in the Darbar Sahib was resisted; race prejudices are hindrances in congenial congregations; recently Dr. Josh, a famous Sikh rice-breeder who was given the highest award by the President of Malaysia for his outstanding research, was greeted with unkind words for not growing his long hair. How many Sikhs give an equal part of their wealth to their sons and daughters? The answer is very few indeed. In most Sikh homes, mothers would tend to reserve a somewhat better portion of food for a son than for a daughter (there could be exception). So inequality is in our blood, isn’t it? This is a sign of absence of understanding of the Gurbani.

There can be no dangers to the Sikhism, which is on the rise, but there are hurdles to be a Sikh. Sikh men are choosing to retreat from the typical outlook with the turban and unshorn hair. Leaving aside uncut-hair and kirpan, the other three K’s are hardly a matter of discussion these days. Sikh women are getting their hair-styling and eye-brows done from professional hair-saloons anyway. Statistics show that most professional sikh girls want to marry “clean-shaven sikhs” or even non-sikhs. The newly accepted dress style in the corporate world is generally a clean-shaven man in a business suit, and a well manicured woman in a trouser-suit or skirt. More and more Sikhs are quitting their traditions both in India and abroad. To promote Sikh culture, the real Sikh actors should be encouraged to join Indian Film Industry ‘Bollywood’ and play the roles of a Sikh rather than a non-sikh performing similar roles as is practiced currently. Waris Ahluwalia is a great example!

Most Sikhs are unable to read the Guru Granth Sahib and few of those who can read, cannot understand fully. Reading and reciting from the Guru Granth Sahib has become a specialist’s task. While the Sikhs still show great devotion to the Guru Granth Sahib and spend long hours listening to the Kirtan, but in the majority of cases, the intellectual understanding of the Gurbani and Sikh philosophy is truly abysmal. The scriptures are becoming inaccessible to the younger generations because of the language used. The Khalsa Schools in Delhi, which were once primarily started to cater for Sikh students, have not a single Sikh student in some sections of classes. The Sikh parents want their children to study in public schools. Outside Punjab, the normal conversation between the Sikh parents & grandparents with their siblings is in a language other than in Punjabi. Even in Chandigarh, the Punjabi was not recognized as a second language some years ago. What a pity for the Sikh-Community to be so helpless!

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

The Siks are anyway drifting away to various Deras, Babas and Yogis who are also promoting Gurbani but accept both the turbaned and non-turbaned Sikhs and non-Sikhs alike. The proposition is to suggest opening the doors and accepting those who have faith and trust in The Guru Granth Sahib (Gurbani) as the Sikhs. Guru Gobind Singh Sahib gave us the suffixes of `Singh’ and `Kaur’ after our names. But Guru Sahib nowhere said that those who do not have `Singh’ and `Kaur’ after their names are not Sikhs. This new element of adding `Singh’ and `Kaur’ after names would compound the already existing rigidity which would add to our social problems. Coercion is not good. It would divide Sikh society further. Why cannot a George, Mary, Kamlesh, Rahman, Sharma, Christine, Joseph etc etc be Sikh names as well? When to be a Sikh one needs to accept Guru Granth Sahib as ones Guru.

The adherent of the Sikhism is called as a Sikh – one who is looking up to the Guru Granth Sahib as Guru even when he/she may be imperfect. Thus a Sikh could be: Amritdhari, Keshdhari, (Punjbi & non-Punjabi, Indians, Europeans, Americans, Africans etc.), sehajdhari sikh, gora or kala sikh and the list can go on. Since they are striving to be Sikhs, they are equal and deserve respect and all doors be kept open to all those who call themselves “Sikhs”. No Sikh is Patit only one who calls someone else with this name is Patit. Guru Gobind Singh Ji provided water for enemy soldiers in the battle field and here we fail to accept or embrace those as Sikhs who are moving towards the Guru Granth Sahib, which is the most important Rehat Maryada for a Sikh besides Nam Japna (Nam Japna comes from understanding of Gurbani – so it promotes 100% literacy); Kirt Karni (promotes professionalism) and Vand ke chakhana (promotes charity). The promoters of these of such qualities, “Sikhs” will make good citizens of the World and shall promote in turn spirituality, peace and prosperity wherever they will be. Thus to helping create ‘Khalistan’ – a land of good people with good resources).

The future of Sikhs is too important to unfold on its own while we all passively wait. Certainly it cannot be left to some politico-religious Jathedars who may be great in their ceremonial functions but who may not be able to participate in any historical, philosophic or intellectual or even theological discourse. The Sikh Community must collectively invent a future and design a destiny for itself in the light of the Guru Granth Sahib (by using the pair of glasses / contact lenses or the intra-ocular lenses of gyan and Brahmgyan – realization of the Gurbani. . However, there is need of translations of the Gurbani in different languages spoken on all the continents.

I apologize to those whose sentiments I might hurt. I am not against Amritdhari Sikhs (or Singhs) as they can be excellent human-beings and they have every right to continue with their practice with the focus on Gurbani. But others who wish to partake from the Universal treasure of Gurbani need also to be accepted as Sikh irrespective of creed, colour, country of origin, skin of colour, poor or rich, low or high caste etc. to give a necessary boost to the numbers of the Sikhs in India and in the rest of World. With is flexibility, there could be influx of interested people to become Sikhs and the Deras, Babas and Yogis may not lost very long.

This is open to constructive suggestions to move forward for the sake of the growth of a Sikh-community on all the Continents of the World in line with the teachings of the Universal Guru – the Guru Granth Sahib.

Kindly be guided by the Gurbani: “Prab ka simrn sab te oocha”

I have no doubt that the future of the Sikhism is ever in ‘Charde Kala’ but who is a Sikh is becoming somewhat blurred?. After joining the GL-Z Forum and being exposed to the missives on the Gurbani and about the rigidity in Sikhism that I thought of contributing this article in search for an identity of a Sikh in the context of changing times in the light of my personal experience as well.

Guru Gobind Singh was a great scholar, imbued with God fearing personality and a Manager with extraordinary skills. He inherited determination for pragmatic changes from his predecessors, the nine Sikh Gurus. Towards the end of his sojourn in this world, he completed and got the Guru Granth Sahib ready to be ordained as the next Guru of the Sikhs. This order came from a Chief Executive of the Sikh-Panth without reference to any other instruction. Therefore, in fitness of things, it should imply that all the past edicts are superseded by the last and final order. The Guru as a leader guided the Sikhs to turn to the Guru Granth Sahib for advice thereafter. So we have no other choice but to read, understand and contemplate on Gurbani to go forward to experience the Truths in Gurbani and lead a decent and full life of a Sikh in various walks and respective professions.

The Guru Granth Sahib guides as to how to live life and to merge with God through the Gurbani, the grasp of which leads a Sikh to Nam Sirnrn (“Prab ka simrn sab te oocha’). There is no room for any rituals whatsoever to meet the goal in life.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

I experienced and witnessed some traumatic experiences during partition days of India in 1947, which are still living with me as horrifying.

We lived in Chak Sardar Dharam Singh (CSDS) on the outskirts of Rawalpindi – a predominantly Sikh Community settlement (off Lalkurti near Thairee and opposite Tamiyaal/Dhimiaal). My father and mother’s families originally belonged to a village ‘Banda’ near ‘Bassali’ (Marwah and Bindra respectively) on the other side of the Suan river. Master Tara Singh, S. Gurmukh Singh Musafir, Dr. Harnam Singh Shan, ex-PM IK Gujral, and Prof. Surinder Singh Kholi….. were from around this area.

As late as around July 1947, we were advised by some good Muslim friends to leave CSDS and move to a safer place as there were periodic killings and destruction of Sikh and Hindus properties on daily basis.

My father was 31 years old and was pretty adamant to stay on in CSDS. However, our mother along with two sons, 11 and 9 and three daughters, 7, 5 and 3 years moved to ‘Waha Camp’ near Panja Sahib (Hasan Abdal) under the care of my father’s Mamaji, a practising Gursikh and a retired Sub. Major from the Indian British Army who had served on overseas postings.

Brief highlights our stay at Waha Camp include:-

1. We all lived in one room and slept on the floor using specially set up temporary toilets and washed ourselves around a public water tap in turns. Cooking was in the open using dry fire wood and dry cow dung (collected by my elder brother and me).

2. Atta, milk powder, cooking oil, kerosene oil and salt were obtained on a ration card; Atta in black was around Rs. 3.00/kg and so was achaar (pickles). Our daily meal was missi rotis with achaar and water.

3. People were selling currency coins on the road side (out of bag full of coins) in exchange for paper money (Re. 1 note could easily fetch 20 annas against an official rate of 16).

4. We were advised to leave some of our luggage (a box or two) on the left side of the road leading to the railway station waiting for our turn in order to board a train to go across to the Indian side of the border. We use to push our baggage ever day with the help of our father’s Mamaji.

5. We witnessed the arrival of a convey of about 50 military vehicles full of Sikhs (mostly) and Hindus from NWFP. A havoc scene was to see that these vehicles brought more dead bodies than livings. I still remember a Sikh young woman holding a dead child in her lap bleeding profusely. A dead young Sikh solider lying in the vehicle with full uniform was seen with a bullet piercing through his stomach. Later all the corpses were stacked in heaps and sprinkled with kerosene to set alight to cremate in bulk. Our Mamaji was handy to say prayers and Antim Ardas.

6. After about two months of stay in ‘Waha Camp’, our turn came to board the well guarded train to Amritsar with our little baggage and stock of missi rotis, achar and water. The train took almost three days to reach Attari (instead of 5-6 hrs normal timing) and we heaved a sigh of relief.

7. It was at Attari Railway Station that I witnessed the most dreadful and horrifying experience of my life. A train full of Muslims from all over India was waiting for clearance to move and to cross the border to land safely in Pakistan in a couple of minutes. Suddenly I heard cries of children, women and men and running for their lives on the other platform. Some hooligans mostly (Sikhs) killed them one by one with swords and and barchas and threw the bodies in a huge bonfire. Till today that memory flashes and hurts me!

8. We were not allowed to step out on the platform and our train moved on to stop in Kurukshetra. Most of us were taken to a ‘Refugee Camp’ set up in a huge area. We were given a tent to stay. Fortunately our Mamaji was resource full to get us some provisions to start a living. There were green chillies growing in a field nearby, my brother and I ventured to steal some chillies and mixed with some salt to make a sort of pickle to go with rotis.

9. I witnessed two horrible tragedies in Kurukshetra Camp. My youngest sister passed away due to high fever and dehydration in my Mum’s lap due to lack of medical attention. We managed to bury her in the fields somewhere.

The other tragedy that I witnessed was of loss of four Hindu young men all newly married (6+ feet tall and handsome) from Sargodha who lived next to our tent with their beautiful wives, still wearing colourful churas (colourful bangles for newly married) in the Refugee Camp. I later learnt that they ventured to steal from a farm-house owned by a Sikh farmer in the cover of darkness. They succeeded once and they shared the bounty among themselves. When they tried second time, they were caught and slaughtered on the spot thinking that they were Muslims? I cannot forget the cries of four young brides till today.

10. We were in free India but without our father with us. Somehow my father’s younger brother learnt our whereabouts and he was able to trace us in the Kurukshetra Camp. He took me and one sister to Allahabad to live with him and his wife leaving my mother, elder brother and one sister and Mamaji in the Camp.

11. Our journey from Kurukshetra to Delhi was another interesting story. We could not get into the train and we had to travel on top of the passenger train. The most interesting part was that there were men holding staircases to help people to climb on the top roof at a charge of Rs. 7/- per person (a lot of money those days!). But we were helpless and we had to pay to undertake a risky journey.

12. From Delhi to Allahabad we travelled in a normal train but witness yet another episode full of tension and anxiety on 30 January 1948 when Mahatma Gandhi was assassinated. There was rumour that a Sikh was involved in Gandhi’s assassination. For some time we were forced to stay in door till all became clear.

13. In between my Chacha Ji, was still looking for my father. He put up an announcement for my father on all India Radio Station that if you hear this announcement then please come to Sisgang Gurduara at such and such time. Fortunately my father heard the announcement and finally united with his younger brother.

14. We were then all united in Delhi and started living together and my brother and I joined Sri Guru Teg Bahadur Khalsa Higher Secondary School, Karol Bagh, Delhi to begin our new life (a switch from urdu to Gurmukhi/Punjabi medium).

15. The best thing that happened on partition of India, as far as I am concerned, is that I joined Khalsa School to learn about ‘Gurmat’ (Gurbani) followed by my education (BSc-Hons, MSc and Phd degrees in Chemistry from Delhi University).

Gurbani initiation helped me later in life to adjust with Christians (Catholic University of Louvain, Belgium predominantly Catholics, Anglicans in London (Imperial College) and Protestants in Holland (Amsterdam University) and Switzerland (University of Berne) and mixed denominations in Australia (University of Queensland, Brisbane and New Zealand (Victoria University in Wellington); Muslims (in Ahmadu Bello University, Nigeria and in Universiti Putra Malaysia).

The most interesting experience was in Papua New Guinea where I was the only non-Christian member of staff in a University sponsored by the Assembly of God Church. They would often ask me to convert to Christianity. But I used to tell them that I am already a Christian so why do you want me to reconvert. My argument was that all the prayers that you say before commencing and at the end of the meetings are exactly the same that I say daily as a Sikh – so where is the difference and need for conversion? My colleagues used to say that Christian God is very jealous and wants you to reach Him out through Lord Jesus Only. My counter argument used to be that while I do believe that Jesus is the way to meet God but fortunately I have the advantage that I enjoy the support of both Lord Jesus and Guru Nanak who are there to show me the same way. They used to laugh away as good people! The Vice Chancellor and Chancellor of the University wanted to redesignate me from the position of Advisor to the Vice Chancellor to Pro-Vice Chancellor (Academic) but the AOG Church turned it down that he (KS) being a non-AOG and non-Christian is not acceptable for this tenure position. When I decided to leave the University they bade me goodbye by giving an honorary title of ‘Professor Emeritus’ – a great gesture to keep my name in their books.

I did develop a strong disliking for killing of people and use of arms during partition of India. I was so traumatised that today I am a votary for total disarmament whether it be a symbol or an article of faith. I love New Zealand – perhaps the only country where its Constitution forbids nuclear armaments and the policemen in NZ are not allowed to carry an arm (not only a pistol but even a stick).

“Scriptures (Guru Granth Sahib, Vedas, Bible, Quran …. are the mightiest swords”. Unfortunately not many use them to settle their differences and conflicts. War mongers or trouble makers are all non-Sanatan Dharmis, non-Christians, non-Muslims, non-Jews, non-Sikhs… etc.

Our Gurus advise us to develop a “passionate love for Gurbani” (Sikhi). According to Gurbani one who gradually loves Gurbani is a Sikh. – and any one can be a Sikh:-

– ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa, Guru Nanak Dev Ji, GGS. 465-11).
Contemplating on the Guru,’s teachings, one receives the Divine grace to ferry across the ocean of life meaningfully with love for all.

ਜਿਨਾ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ਓਇ ਮਾਣਸ ਜੂਨਿ ਨ ਆਖੀਅਨਿ ਪਸੂ ਢੋਰ ਗਾਵਾਰ ॥ (Guru Amardas Ji, GGS. 1418-13). Those who do not serve the True Guru, the Primal Being, and do not reflect upon the Word of the Shabad – do not call them human beings; they are just animals and stupid beasts.

ਓਨਾ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਧਿਆਨੁ ਹੈ ਹਰਿ ਸਉ ਪ੍ਰੀਤਿ ਨ ਪਿਆਰੁ ॥ਮਨਮੁਖ ਮੁਏ ਵਿਕਾਰ ਮਹਿ ਮਰਿ ਜੰਮਹਿ ਵਾਰੋ ਵਾਰ ॥
They have no spiritual wisdom or meditation within their beings; they are not in love with the Lord. The self-willed manmukhs die in evil and corruption; they die and are reborn, again and again.

ਜੀਵਦਿਆ ਨੋ ਮਿਲੈ ਸੁ ਜੀਵਦੇ ਹਰਿ ਜਗਜੀਵਨ ਉਰ ਧਾਰਿ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਸੋਹਣੇ ਤਿਤੁ ਸਚੈ ਦਰਬਾਰਿ ॥੪੭॥
They alone live, who join with the living; enshrine the Lord, the Lord of Life, within your heart. O Nanak, the Gurmukhs look beautiful in that Court of the True Lord. ||47||

Brutal scenes of Partition of India developed in me a strong disliking for killing of people and use of arms.  I was so traumatised that today I am a votary for total disarmament whether it be a symbol or an article of faith. I am also against Capital punishment as no crime is big enough to take anybody’s life!

I Believe that “Gurbani is the mightiest sword”. Our Gurus advise us to develop a “passionate love for Gurbani” (Sikhi). According to Gurbani one who in love with Gurbani is a Sikh – non violent Sikh/Khalsa.

I have no sympathies with those who ask for a smaller Khalistan in India. The Sikh Gurus belonged to India and India belongs to Sikh Gurus. I have also full faith in our Ardas that a day will soon come when the Sikhs shall have full access to visit all those places which are connected to Sikh Gurus in Pakistan.

All our political leaders were/are not aware of the power of Gurbani (wisdom) to take a stand to stay in united India and to seek and protect their legitimate rights. Guru Nanak Sahib could change people by his presence and touch and the same should be possible by Guru Ji’s true devotees (Sikhs). Sikh Political leaders should be thorough in Gurbani (‘Gurbani eis jag mein channan’) to take steadfast stand in public life devoid of corrupt practices.

If there are one hundred Sikhs who are passionate about Gurbani, they can easily prevail by their own example to attract masses to Sikhi to eventually create Khalistan in whole of India with the flow of power out of Gurbani without resorting to horrible acts of violence and terror.

Sikhi is first and foremost “PIRI” and the “Miri’ follows to serve ‘PIRI”. Miri is to administer “PIRI’ with wisdom.

We need more Sikhs with conviction than with empty tradition.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

 

Guru Nanak Sahib describes the importance of the Sabd by giving a gist that without the Sabd the World will not be the same place:-

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

According to Guru Nanak, Anhad Sabd is ringing day and night (Raag Raamkali M. 1, GGS. 879-7).

ਧੁਨਿ ਵਾਜੇ ਅਨਹਦ ਘੋਰਾ ॥ ਮਨੁ ਮਾਨਿਆ ਹਰਿ ਰਸਿ ਮੋਰਾ ॥(Raag Raamkali M. 1, GGS. 879-7).
The unstruck melody of the sound current resonates and resounds;
My mind is appeased by the subtle essence of the Lord.

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ (Raag Raamkali M. 1, GGS. 943-1).
The Sbad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple.

Guru Nanak Sahib gives introduction of creation or receiving of ‘Sabd’ in Jap Ji Sahib as follows:-

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥  (Guru Nanak Sahib, Jap Ji, GGS. 8-8).
Let self-control be the furnace, and patience the goldsmith. Let understanding be the anvil, and spiritual wisdom the tools.

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥
WiThTheth the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat. In the crucible of love, melt the Nectar of the Name,

ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥
And mint the True Coin of the Shabad, the Word of God. Such is the karma of those upon whom He has cast His Glance of Grace.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

According to Guru Nanak Sahib, the Sabd is an outcome of rigor of passing through the Dharam-, Gian-, Saram- and Karam Khands, which lead to Sach Khand. But over and above, Guru Ji emphasizes that only those who enjoy Divine Grace of Waheguru can have excess to the Sabd.

In the scriptures of most religions, Sabd is recognized as Creator of Universe (Sabd or Nad in Vedas, Kalma in Quran, Word in Bible, Tao in Chinese scriptures and Sharosha in Zend Avesta of Zarashtustra).

In Gurbani, Sabd is a link which connects everyone and everything with Waheguru. It is also used interchangeably for Name of Waheguru, Naam, and Hukum as well. The Sbad is a Divine Melody or Sound/Voice of Waheguru or Guru Bani or Gurbani is always resounding but because of our ego and pride we cannot hear it .

ਸਾਚੈ ਸਬਦਿ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਮਨਿ ਸਾਚੈ ਲਿਵ ਲਾਈ ॥ ਅਗਮ ਅਗੋਚਰੁ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗੁਰਮੁਖਿ ਮੰਨਿ ਵਸਾਈ ॥੬॥  (Raag Sarang M.3, GGS. 1234-7).Through the True Word of the Sbad, the celestial melody wells up, and the mind is lovingly focused on the True Lord. The Immaculate Naam, the Name of the Inaccessible and Unfathomable Lord, abides in the mind of the Gurmukh. ||6||

ਏਕਸ ਮਹਿ ਸਭੁ ਜਗਤੋ ਵਰਤੈ ਵਿਰਲਾ ਏਕੁ ਪਛਾਣੈ ॥ ਸਬਦਿ ਮਰੈ ਤਾ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ਅਨਦਿਨੁ ਏਕੋ ਜਾਣੈ ॥੭॥
The whole world is contained in the One Lord. How rare are those who understand the One Lord. One who dies in the Sbad comes to know everything; night and day, he realizes the One Lord. ||7||

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋਈ ਜਨੁ ਬੂਝੈ ਹੋਰੁ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸਦਾ ਬੈਰਾਗੀ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥੮॥੨॥
That humble being, upon whom the Lord casts His Glance of Grace, understands. Nothing else can be said. O Nanak, those who are imbued with the Naam are forever detached from the world; they are lovingly attuned to the One Word of the Sbad. ||8||2||

All the Gurus say that Sabd is Naam/Waheguru and Creator and Sustainer of the Universe. It is only the Grace of Waheguru which tunes us to hear the Sbad:-

– Guru Nanak Sahib describes the true Word or Sabd as eternal truth – ‘Through the True Word one realizes the Truth, Through the the True Word one sings the praises of Waheguru.

ਸਚੈ ਸਬਦਿ ਸਚੁ ਕਮਾਵੈ ॥ ਸਚੀ ਬਾਣੀ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥  (Raag Parbhati M. 1, GGS. 1342-8).
Through the True Word of the Shabad, one practices Truth. He sings the Glorious Praises of the Lord, through the True Word of His Bani.

ਨਿਜ ਘਰਿ ਵਾਸੁ ਅਮਰ ਪਦੁ ਪਾਵੈ ॥ ਤਾ ਦਰਿ ਸਾਚੈ ਸੋਭਾ ਪਾਵੈ ॥੫॥
He dwells in the home of his own heart deep within, and obtains the immortal status. Then, he is blessed with honor in the Court of the True Lord. ||5||

The Guru’s Word (Sabd) is the panacea for all the ills. And is also the Sabd is His insignia:-

– ਗੁਰ ਕਾ ਸਬਦੁ ਦਾਰੂ ਹਰਿ ਨਾਉ ॥ ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਵੈ ਰਹਾਉ ॥ (Raag Basant M.1, GGS. 1189-7).
The Word of the Guru’s Sbad, and the Lord’s Name are the cures. As You keep me, so do I remain.

– ਏਕੋ ਸਬਦੁ ਸਚਾ ਨੀਸਾਣੁ ॥ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਣੈ ਜਾਣੁ ॥੩॥ (Raag Basant M. 1, GGS. 1188-14).
The Sbad, the Word, is the Insignia of the One True Lord. Through the Perfect Guru, the Knowing Lord is known. ||3||

– ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ (Raag Raamkali M. 1, 944-12).
That Sbad dwells deep within the nucleus of all beings. God is invisible; wherever I look, there I see Him.

– Guru Amar Das Ji further expands on varied other dimensions of the Sabd:-

ਹਰਿ ਰਸੁ ਚਾਖਿ ਸਦਾ ਮਨੁ ਤ੍ਰਿਪਤਿਆ ਗੁਣ ਗਾਵੈ ਗੁਣੀ ਅਘਾਇਆ ॥ (Raag Sorath M. 3, GGS. 602-13).
Tasting the sublime elixir of the Lord, his mind is satisfied and satiated forever; singing the Glories of the Glorious Lord, he is fulfilled and satisfied.

ਕਮਲੁ ਪ੍ਰਗਾਸਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਇਆ ॥
The lotus of his heart blossoms forth, he is ever imbued with the Lord’s Love, and the unstruck melody of the Sbad resounds within him.

ਸਚੁ ਬਾਣੀ ਸਚੁ ਸਬਦੁ ਹੈ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਮਨਿ ਵਸੈ ਹਉਮੈ ਕ੍ਰੋਧੁ ਨਿਵਾਰਿ ॥ (Sriraag M. 3, GGS. 33-17).
When you love the Truth, your words are true; they reflect the True Word of the Sbad. The Name of the Lord dwells within the mind; egotism and anger are wiped away.

Guru Amar Das Ji says – ‘Creation, dissolution and recreation are from the Sabd The practice of listening to the Sabd is the true spiritual practice. In the Iron-age of ignorance knowledge of the greatness of the Sabd enlightens, By devotion to Sabd, pride/ego can be removed”.

ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ (Raag Maajh M. 3, GGS. 117-8).
Creation and destruction happen through the Word of the Shabad. Through the Sbad, creation happens again.

ਕਲਿ ਕੀਰਤਿ ਸਬਦੁ ਪਛਾਨੁ ॥ ਏਹਾ ਭਗਤਿ ਚੂਕੈ ਅਭਿਮਾਨੁ ॥  (Raag Asa M. 3, GGS. 424-1).
In the Dark Age of Kali Yuga, realize the Word of the Sabd. By this devotional worship, egotism is eliminated.

ਆਪੇ ਕਰਤਾ ਕਰੇ ਕਰਾਏ ॥ ਆਪੇ ਸਬਦੁ ਗੁਰ ਮੰਨਿ ਵਸਾਏ ॥ (Raag Maajh M. 3, GGS. 125-14).
The Creator Himself acts, and causes others to act. Through Him, the Word of the Guru’s Sbad is enshrined within the mind.

ਸਬਦੇ ਉਪਜੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਗੁਰਮੁਖਿ ਆਖਿ ਸੁਣਾਵਣਿਆ ॥੩॥ (Raag Sarang M. 3, GGS. 1250-4).
The Ambrosial Word of the Guru’s Bani emanates from the Word of the Sbad. The Gurmukh speaks it and hears it. ||3||

ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਸਬਦੁ ਹੈ ਜਿਤੁ ਸਹ ਮੇਲਾਵਾ ਹੋਇ ॥ ਬਿਨੁ ਸਬਦੈ ਜਗਿ ਆਨ੍ਹ੍ਹੇਰੁ ਹੈ ਸਬਦੇ ਪਰਗਟੁ ਹੋਇ ॥
The life within all living beings is the Word of the Sbad. Through it, we meet our Husband Lord. Without the Sbad, the world is in darkness. Through the Sbad, it is enlightened.

ਪੰਡਿਤ ਮੋਨੀ ਪੜਿ ਪੜਿ ਥਕੇ ਭੇਖ ਥਕੇ ਤਨੁ ਧੋਇ ॥ ਬਿਨੁ ਸਬਦੈ ਕਿਨੈ ਨ ਪਾਇਓ ਦੁਖੀਏ ਚਲੇ ਰੋਇ ॥
The Pandits, the religious scholars, and the silent sages read and write until they are weary. The religious fanatics are tired of washing their bodies. Without the Sbad, no one attains the Lord; the miserable depart weeping and wailing.

ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੨॥
O Nanak, by His Glance of Grace, the Merciful Lord is attained. ||2||

ਗੁਰਮੁਖਿ ਜਿਨਾ ਸਬਦੁ ਮਨਿ ਵਸੈ ਦਰਗਹ ਮੋਖ ਦੁਆਰੁ ॥ ਨਾਨਕ ਆਪੇ ਮੇਲਿ ਲਏ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੧॥ (Raag Sarang M. 3, GGS. 1250-10).
The Word of the Sbad abides in the mind of the Gurmukhs, who find the Gate of Salvation. O Nanak, the Lord Himself forgives them, and unites them in Union with Himself. ||1||

ਸਬਦੁ ਨ ਜਾਣਹਿ ਸੇ ਅੰਨੇ ਬੋਲੇ ਸੇ ਕਿਤੁ ਆਏ ਸੰਸਾਰਾ ॥(Raag Sorath M. 3, GGS. 601-6).
Those who do not know the Sbad are blind and deaf; why did they even bother to come into the world?

ਸੋ ਨਿਰਮਲੁ ਜੋ ਸਬਦੇ ਸੋਹੈ ॥ (Raag Maajh M. 3, 121-10).
Immaculate is the one who is adorned with the Shabad.

ਸੋ ਨਿਹਕਰਮੀ ਜੋ ਸਬਦੁ ਬੀਚਾਰੇ ॥ (Raag Sorath M. 3, GGS. 128-15).
Those who reflect upon the Sbad are beyond karma.

ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ ਪੂਰੈ ਗੁਰਿ ਪਾਈਐ ਮੋਖ ਦੁਆਰੁ ॥ (Raag Majh M. 3, GGS. 114-10).
The practice of Truth is the essence of the Shabad. Through the Perfect Guru, the gate of salvation is found.

ਅਨਦਿਨੁ ਬਾਣੀ ਸਬਦਿ ਸੁਣਾਏ ਸਚਿ ਰਾਤੇ ਰੰਗਿ ਰੰਗਾਵਣਿਆ ॥੪॥
So, night and day, listen to the Word of the Guru’s Bani, and the Sabd. Let yourself be colored by this love. ||4||

ਏ ਮਨ ਮਤ ਜਾਣਹਿ ਹਰਿ ਦੂਰਿ ਹੈ ਸਦਾ ਵੇਖੁ ਹਦੂਰਿ ॥ ਸਦ ਸੁਣਦਾ ਸਦ ਵੇਖਦਾ ਸਬਦਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 3, GGS. 429-1). O my mind, do not think of the Lord as being far away; behold Him ever close at hand. He is always listening, and always watching over us; the Word of His Saad is all-pervading everywhere. ||1||Pause||

– Guru Ram Das Ji says – ‘Inside of man is the Sabd. Whereby Waheguru can be realized’ ‘Attuned only to the Sabd, One abides in bliss day and night’:-

ਹਰਿ ਕਾ ਨਾਮੁ ਅਗੋਚਰੁ ਪਾਇਆ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸੁਭਾਈ ॥ ਨਾਮੁ ਨਿਧਾਨੁ ਵਸਿਆ ਘਟ ਅੰਤਰਿ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਈ ॥(Raag Malar M. 4, GGS. 1265-8).
As Gurmukh, I have attained the Unfathomable Name of the Lord, with intuitive peace and poise. The treasure of the Naam abides deep within my heart. My tongue sings the Glorious Praises of the Lord.

ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਏਕ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਸਹਜੇ ਪਾਇਆ ਇਹ ਸਤਿਗੁਰ ਕੀ ਵਡਿਆਈ ॥੩॥
I am forever in bliss, day and night, lovingly attuned to the One Word of the Shabad. I have obtained the treasure of the Naam with intuitive ease; this is the glorious greatness of the True Guru. ||3||

ਮਨਿ ਰਾਮ ਨਾਮੁ ਆਰਾਧਿਆ ਗੁਰ ਸਬਦਿ ਗੁਰੂ ਗੁਰ ਕੇ ॥ ਸਭਿ ਇਛਾ ਮਨਿ ਤਨਿ ਪੂਰੀਆ ਸਭੁ ਚੂਕਾ ਡਰੁ ਜਮ ਕੇ ॥੧॥ (Raag Suhi M.4, GGS. 731-7).
My mind worships and adores the Lord’s Name,through the Guru,and the Word of the Guru’s Shabad. All the desires of my mind and body have been fulfilled; all fear of death has been dispelled. ||1||

– Guru Arjan Dev Ji advices – “O friend sing the praises of Waheguru. Always love the True Word (Sabd). ‘Waheguru is the Lord of all places. His Shabad rings everywhere”:-

ਗੋਬਿੰਦ ਭਜਹੁ ਮੇਰੇ ਸਦਾ ਮੀਤ ॥ ਸਾਚ ਸਬਦ ਕਰਿ ਸਦਾ ਪ੍ਰੀਤਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Basant M. 5, GGS. 1192-15).
Meditate and vibrate forever on the Lord of the Universe, O my friend. Love forever the True Word of the Shabad. ||1||Pause||

ਸੁਨੀ ਨ ਜਾਈ ਸਚੁ ਅੰਮ੍ਰਿਤ ਕਾਥਾ ॥ (Raag Asa M. 5, GGS. 376-9).
He cannot hear the true ambrosial discourse.

ਅਨਹਦ ਬਾਣੀ ਪੂੰਜੀ ॥ ਸੰਤਨ ਹਥਿ ਰਾਖੀ ਕੂੰਜੀ ॥੨॥ (Raag Raamkali M. 5, GGS. 893-19).
In the Word of the Guru’s Bani is the wealth of the unstruck sound current. The Saints hold the key to it in their hands. ||2II

ਸਰਬ ਥਾਨ ਕੋ ਰਾਜਾ ॥ ਤਹ ਅਨਹਦ ਸਬਦ ਅਗਾਜਾ ॥ ( Raag Sorath M. 5, GGS. 621-11).
He is the King of all places. There, the unstruck melody of the Sbad resounds.

ਤਿਸੁ ਪਹਿ ਕਿਆ ਚਤੁਰਾਈ ॥ ਮਿਲੁ ਨਾਨਕ ਆਪੁ ਗਵਾਈ ॥੪॥੧॥੫੧॥
Of what use is cleverness when dealing with Him? Meeting with Him, O Nanak, one loses his self-conceit. ||4||1||51||

– Guru Gobind Singh Ji salutes the Divine Melody, ‘Nad’ (‘namo nad nade’ – Jaap Sahib verse 48).

Now the Sikh Gurus 1-5, 9 and 10 were able to hear/receive the Sabd whereas 6th, 7th and 8th Guru did not show evidence that they accessed the Divine Sabd on their own? Does this bring any parity in the spiritual heights of two sets of Gurus? The Gurbani resolves this as the following verses of Guru Amar Das Ji in Anand Sahib.

Guru Amar Das Ji confirms that Satguru (Waheguru) is all pervading and so His Divine Melody the Sabd. And goes on to add that both the listeners and speakers are pure (1st to 5th, 9th and the10th Gurus were listeners and speakers and the 6th, 7th and 8th Guru were speakers of Sabd of other Gurus).

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

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

Guru Ji further beautifully links the significance of Hukum/Sabd in immersing a Gurmukh with His Liv that makes all the difference in life:-

ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥ (Raag Raamkali M. 3,GGS. 920-13).
He Himself created Shiva and Shakti, mind and matter; the Creator subjects them to His Command. Enforcing His Order, He Himself sees all. How rare are those who, as Gurmukh, come to know Him.

ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥
They break their bonds, and attain liberation; they enshrine the Shabad within their minds. Those whom the Lord Himself makes Gurmukh, lovingly focus their consciousness on the One Lord.

ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥
Says Nanak, He Himself is the Creator; He Himself reveals the Hukam of His Command. ||26|

Guru Ji again stresses all those who enshrine the Sabd in their minds as speakers or listeners are equally pure. The need is to is to remember Waheguru all the time:-

ਕਹਦੇ ਪਵਿਤੁ ਸੁਣਦੇ ਪਵਿਤੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਮੰਨਿ ਵਸਾਇਆ ॥ (Raag Raamkali M. 3, 919-9).
Pure are those who speak, and pure are those who listen; those who enshrine it within their minds are pure.

ਕਹੈ ਨਾਨਕੁ ਸੇ ਪਵਿਤੁ ਜਿਨੀ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਧਿਆਇਆ ॥੧੭॥
Says Nanak, pure and holy are those who, as Gurmukh, meditate on the Lord, Har, Har. ||17||

The Sabd is Guru-Sikhia as said by Guru Nanak Sahib in JapJi Sahib – ‘mat vich ratan jawahar manik, je ik Gurki Sikh sunee’ (the Sabd imports jewels of wisdom). This was proved by all successive Gurus after Guru Nanak Sahib who primarily thrived on the Bani of their predecessor (s) and were able to listen to Divine Sabd in original. The very fact that all in all six Gurus were able to directly catch the Divine Melody over a long period of time suggest that the Sabd is always there in the environment – only His Grace is needed to get tuned to receive it.

The Sabd like Naam is all over in the Gurbani and is not easy to fully discuss in one go. Though one thing is clear that Naam and the Sabd are closely linked and help in the growth of each other:-

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥ (Raag Raamkali M. 3, GGS. 917-8).

The divine melody of the Shabad vibrates for those, within whose minds the Naam abides..

Further, importance of Sabd is obvious from the Gurbani:-

ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥ (Sri Raag M. 3, GGS. 88-9).
Those who do not serve the True Guru, and who do not contemplate the Word of the Sabd -spiritual wisdom does not enter into their hearts; they are like dead bodies in the world.

ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁ ਪਇਆ ਮਰਿ ਜੰਮੈ ਹੋਇ ਖੁਆਰੁ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸ ਨੋ ਆਪਿ ਕਰਾਏ ਸੋਇ ॥
They go through the cycle of 8.4 million reincarnations, and they are ruined through death and rebirth. He alone serves the True Guru, whom the Lord Himself inspires to do so.

ਸਤਿਗੁਰ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥ ਸਚਿ ਰਤੇ ਗੁਰ ਸਬਦ ਸਿਉ ਤਿਨ ਸਚੀ ਸਦਾ ਲਿਵ ਹੋਇ ॥
The Treasure of the Naam is within the True Guru; by His Grace, it is obtained. Those who are truly attuned to the Word of the Guru’s Shabad-their love is forever True.

ਨਾਨਕ ਜਿਸ ਨੋ ਮੇਲੇ ਨ ਵਿਛੁੜੈ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੧॥
O Nanak, those who are united with Him shall not be separated again. They merge imperceptibly into God. ||1||

It proves that “Gurbani eis jag mein chanan”, (Gurbani is divine lighthouse) isn’t it?

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

May I draw your attention to a divine truthful promise in Gurbani of Guru Nanak Sahib: “ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ”

According to Gurbani, Waheguru is first provider and then creator (this applies for agnostics and non-believers as well as they are also created by Waheguru). Atheists are part of the creation of Waheguru and those who make discoveries that make difference for the Humanity also achieve as a result of Divine Kalla that they enjoy even when they do not consciously appreciate the concept of divinity.

Gurbani is explicit on the role of Waheguru:-

ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ (Asa ki Vaar, M. 1, GGS, 463-4).
He Himself created Himself; He Himself assumed His Name. Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy. You are the Knower of all; You give life, and take it away again with a word.

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥
Seated within the creation, You behold it with delight. ||1||

Waheguru is All Powerful (ਸਰਬ ਕਲਾ ਭਰਪੂਰ ਪ੍ਰਭ’) and treasures everything needed for the Creation.

ਸਰਬ ਕਲਾ ਭਰਪੂਰ ਪ੍ਰਭ ਬਿਰਥਾ ਜਾਨਨਹਾਰ ॥ (Raag Gauri M. 5, GGS. 28 -9).
God is totally imbued with all powers; He is the Knower of our troubles.

The Gurbani proclaims that Naam is a all powerful TOOL (Kalaa) and is all pervading and can be reached through the Gurbani. One needs to have full faith (Bharosa) in the presence Waheguru in all beings (“toon ghat ghat anter sarab nirantar ji, har eko purak samana”); and by gradually putting this truth in practice one is able to experience/realize Waheguru in oneself – “Parbrahm jin sach kar jatta, Nanak so jan sach samata”.

According to Guru Nanak Sahib, divine Kalla is operative in all (those who believe or not believe in Waheguru) and every where:-

ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ (Raag Aasaa M. 1, GGS. 469.).
Your Light is in Your creatures, and Your creatures are in Your Light; Your almighty power is pervading everywhere.

The prescribed way is to explore the truth that lies in the teachings of Guru/Gurbani to obtain the blissful state of “Naam”, which acts as a powerful tool to help control the five vices and helps in concentrating consciously in connecting with Waheguru (God realization). However, human-beings get this Kalla solely at the discretion of Waheguru Ji i. e. through His Kirpa/Grace/Nadr (ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ) .

ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਸਿਫਤਿ ਸੁਆਲ੍ਹ੍ਹਿਉ ਜਿਨਿ ਕੀਤੀ ਸੋ ਪਾਰਿ ਪਇਆ ॥ (Ramkalee M. 3, GGS. 917).
You are the True Lord and Master; Your Praise is so beautiful. One who sings it, is carried across.

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥ ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥ (Raag Ramkalee M. 3. ).
The Panch Shabad, the five primal sounds, vibrate in that blessed house. In that blessed house, the Sabad vibrates; He infuses His almighty power into it.

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥
Through You, we subdue the five demons of desire, and slay Death, the torturer.

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Those who have such preordained destiny are attached to the Lord’s Name. Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||

Some of the attributes of the ” Divine Kalaa” find references in the following Tuks:

1. ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥  ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥? (Raag Gauri M. 5, GGS, 282).
One may call himself a great hero, but without God’s Power, what can anyone do?

2. ਨੀਕੀ ਕੀਰੀ ਮਹਿ ਕਲ ਰਾਖੈ ॥ ਭਸਮ ਕਰੈ ਲਸਕਰ ਕੋਟਿ ਲਾਖੈ ॥ (Raag Gauri M. 5, GGS.285).
He infuses His Power into the tiny ant; it can then reduce the armies of millions to ashes

3. ਰਚਿ ਰਚਨਾ ਅਪਨੀ ਕਲ ਧਾਰੀ ॥ ਅਨਿਕ ਬਾਰ ਨਾਨਕ ਬਲਿਹਾਰੀ ॥੮॥੧੮॥ (Raag Gauri M. 5, GGS. 288).
Having created the creation, He infuses His own power into it. So many times, Nanak is a sacrifice to Him. ||8||18||

4. ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥ ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥ ? (Raag Gauri M. 5, GGS. 291).
When all power and wisdom was latent within Him, then where were the Vedas and the scriptures, and who was there to read them?

5. ਸਰਬ ਕਲਾ ਕਰਿ ਖੇਲੈ ਖੇਲ ॥ ਮੋਲਿ ਨ ਪਾਈਐ ਗੁਣਹ ਅਮੋਲ ॥ (Raag Gauri M. 5, GGS. 294).
With absolute power, He plays His play. His value cannot be estimated; His virtues are invaluable.

6. ਅਨਿਕ ਕਲਾ ਲਖੀ ਨਹ ਜਾਇ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥   (Raag Gauri M. 5, GGS. 294).
His powers are so numerous, they cannot be known. As it pleases Him, He merges us into Himself again.

7. ਕਲੀ ਕਾਲ ਮਹਿ ਇਕ ਕਲ ਰਾਖੀ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਕਿਨੈ ਨ ਭਾਖੀ ॥ (Raag Maaro M. 1, GGS. 1024).
In the Iron Age, the Dark Age of Kali Yuga, only one power remains. Without the Perfect Guru, no one has even described it.

8. ਡੰਡਉਤਿ ਬੰਦਨ ਅਨਿਕ ਬਾਰ ਸਰਬ ਕਲਾ ਸਮਰਥ ॥ ਡੋਲਨ ਤੇ ਰਾਖਹੁ ਪ੍ਰਭੂ ਨਾਨਕ ਦੇ ਕਰਿ ਹਥ ॥੧॥   Raag Gauri M. 5, 256).
I bow down, and fall to the ground in humble adoration, countless times, to the All-powerful Lord, who possesses all powers. Please protect me, and save me from wandering, God. Reach out and give Nanak Your Hand. ||1||

The Guru/Gurbani give assurance that Waheguru is Truth and so His Kalaa.

ਗੁਰੁ ਪੂਰਾ ਪੂਰੀ ਤਾ ਕੀ ਕਲਾ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਸਦਾ ਸਦ ਅਟਲਾ ॥ (Raag Parbhaatee M. 5, GGs. 1339).
The Guru is Perfect, and Perfect is His Power. The Word of the Guru’s Shabad is unchanging, forever and ever.

ਗੁਰ ਕੀ ਬਾਣੀ ਜਿਸੁ ਮਨਿ ਵਸੈ ॥ਦੂਖੁ ਦਰਦੁ ਸਭੁ ਤਾ ਕਾ ਨਸੈ ॥੧॥
All pains and afflictions run away from those, whose minds are filled with the Word of the Guru’s Bani. ||1||

With Waheguru on one’s side everything is possible with His Kalaa.

The prescribed path to attain “Kalaa” is in Nit-nem of Gurbani/Nam Japna/Simran (“Prab ka simran sab te oocha”), which attract His Kirpa/Grace/Nadr. A daily ARDAS with humility and gratitude facilitates the process further – “Gurbani eis jag mehi chaanan”.

The Gurmukhs and non-believers exist as ordained by Waheguru as part of Divine Play:-

ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥ (Raag Sorath M. 1, GGS. 635-3).
Some are deluded by doubt, while others are imbued with devotional worship; Your play is infinite and endless.

The fact remains that no one can do any thing without the support of Waheguru – “Hum aadami hein ik dami”

ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥? ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥? (Raag Gauri M. 5, GGS, 282).
One may call himself a great hero, But without God’s Power, what can anyone do?

ਜੇ ਕੋ ਹੋਇ ਬਹੈ ਦਾਤਾਰੁ ॥ ਤਿਸੁ ਦੇਨਹਾਰੁ ਜਾਨੈ ਗਾਵਾਰੁ ॥
One who brags about giving to charities. The Great Giver shall judge him to be a fool.

ਜਿਸੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤੂਟੈ ਹਉ ਰੋਗੁ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਦਾ ਅਰੋਗੁ ॥੨॥
One who, by Guru’s Grace, is cured of the disease of ego. – O Nanak, that person is forever healthy. ||2||

Duality, ego/houmai create bharam (doubt/ignorance) wheres as Naam imparts enlightenment about the reality of working of Waheguru.

ਇਕਿ ਭ੍ਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਅਹੰਕਾਰੀ ॥(Raag Maaroo M. 3, GGS. 1016-15).
Some are deluded by doubt; they strut around egotistically.

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥ (Raag Raamkali M. 3, GGS. 918-2).
Some are deluded by doubt, wandering in the ten directions; some are adorned with attachment to the Naam.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Ram Naam, Naam (NaaMo) and Guru are perceived to be at a higher pedestal as compared to Waheguru (God) for the reason because these lead us to God (Waheguru) and no other way. The Nadr/Grace/Kirpa/Gurparsad/Bakhshish is engrossed in them and come through these Divine entities put in place by Waheguru.

The following pankties will give a clear view:-

Ram Naam

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥(Salok Guru Teg Bahadur, GGS. 1429-10).
I have enshrined the Lord’s Name within my heart; there is nothing equal to it.

ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Ram Naam Japna is a way to erase one’s ignorance/ego/houmai (i. e. the ਸੰਕਟ – the greatest barrier between a human-being and Waheguru) in order to perceive Divine Presence.

Naam (NaaMo)

Anyone who has trust and faith in Naam eventually becomes familiar with the Divinity (Waheguru).

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 (Waheguru), O Nanak, knows the way to Immaculate Lord (Waheguru). ||3||

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||

Guru

Regarding a true Guru, Guru Ram Dass Ji and Guru Arjan Dev Ji shed the light of their personal experiences as follows:-

ਸਮੁੰਦੁ ਵਿਰੋਲਿ ਸਰੀਰੁ ਹਮ ਦੇਖਿਆ ਇਕ ਵਸਤੁ ਅਨੂਪ ਦਿਖਾਈ ॥(Raag Asa M. 4, GGS. 442-18).
I have churned the ocean of the body, and I have seen the incomparable thing come into view.

ਗੁਰ ਗੋਵਿੰਦੁ ਗਵਿੰਦੁ ਗੁਰੂ ਹੈ ਨਾਨਕ ਭੇਦੁ ਨ ਭਾਈ ॥੪॥੧॥੮॥
The Guru is God, and God is the Guru, O Nanak; there is no difference between the two,

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Gond M. 5, GGS. 864-9).
Know that the Guru and the Transcendent Lord are One. Whatever pleases Him is acceptable and approved. ||1||Pause||

ਗੁਰ ਚਰਣੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗੈ ॥ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੈ ॥
One whose mind is attached to the Guru’s feet His pains, sufferings and doubts run away.

ਗੁਰ ਕੀ ਸੇਵਾ ਪਾਏ ਮਾਨੁ ॥
Serving the Guru, honor is obtained.

ਗੁਰ ਚਰਣੀ and ਗੁਰ ਕੀ ਸੇਵਾ amount to contemplating and experiencing the truths/divine light in Gurbani (Gurbani eis jag mein channan).

Sikh, Sevak, Jan, Sadh, Sants, Gurmukhs

They are Bhagats of Waheguru and Waheguru keeps them in His loop as they have tasted Ram Naam and Naam/NaaMo by following a True Guru. Therefore, they are marg darshi and deserve highest respect and attention as they are appointed as the custodians of Divine Treasures with contemplative and practical know how of Gurbani in Sikhi:-

ਰਤਨ ਜਵੇਹਰ ਨਾਮ ॥ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨ ॥ (Raag Raamkali M. 5, 893-17).
The Naam, the Name of the Lord, is a jewel, a ruby. It brings Truth, contentment and spiritual wisdom.

ਸੂਖ ਸਹਜ ਦਇਆ ਕਾ ਪੋਤਾ ॥ ਹਰਿ ਭਗਤਾ ਹਵਾਲੈ ਹੋਤਾ ॥੧॥
The Lord entrusts the treasures of peace, intuition and kindness to His devotees. ||1||

ਮੇਰੇ ਰਾਮ ਕੋ ਭੰਡਾਰੁ ॥ ਖਾਤ ਖਰਚਿ ਕਛੁ ਤੋਟਿ ਨ ਆਵੈ ਅੰਤੁ ਨਹੀ ਹਰਿ ਪਾਰਾਵਾਰੁ ॥੧॥ ਰਹਾਉ ॥
This is the treasure of my Lord. Consuming and expending it, it is never used up. The Lord has no end or limitation. ||1||Pause||

ਕੀਰਤਨੁ ਨਿਰਮੋਲਕ ਹੀਰਾ ॥ ਆਨੰਦ ਗੁਣੀ ਗਹੀਰਾ ॥
The Kirtan of the Lord’s Praise is a priceless diamond. It is the ocean of bliss and virtue.

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

ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥
They sit there, in the cave of deep Samaadhi; The unique, perfect Lord God dwells there.

ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥ ਤਹ ਹਰਖ ਨ ਸੋਗ ਨ ਜਨਮ ਨ ਮਰਤ ॥੩॥
God holds conversations with His devotees. There is no pleasure or pain, no birth or death there. ||3||

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਦਿਵਾਇਆ ॥ ਸਾਧਸੰਗਿ ਤਿਨਿ ਹਰਿ ਧਨੁ ਪਾਇਆ ॥
One whom the Lord Himself blesses with His Mercy, Obtains the Lord’s wealth in the Saadh Sangat, the Company of the Holy.

ਦਇਆਲ ਪੁਰਖ ਨਾਨਕ ਅਰਦਾਸਿ ॥ ਹਰਿ ਮੇਰੀ ਵਰਤਣਿ ਹਰਿ ਮੇਰੀ ਰਾਸਿ ॥੪॥੨੪॥੩੫॥
Nanak prays to the merciful Primal Lord; The Lord is my merchandise, and the Lord is my capital. ||4||24||35||

Finally –

ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥(Guru Nanak Dev, Jap, GGS.5-10).
Highest of the High, above all is His (Waheguru’s) Name.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

It was in Nigeria in mid 1980s, Dr. Iyengar, a colleague of mine in the Science Faculty of Ahmadu Bello University (ABU met with an accident in which a family of five while crossing a road outside the main Gate of ABU struck against his car while a speeding heavy truck was coming from the opposite side with full lights which blinded Dr. Iyengar who was driving with his wife in the car. As a result of impact two children died on the spot, mother, and two others were badly injured.The driver of the heavy truck fled away in the darkness. Dr. Iyengar stopped his car and while he and her wife were panicking a policeman appeared on the spot and he arranged injured and dead to be taken to the University hospital. The police arrested Dr. Iyengar and dropped his wife at their residence.

Next morning Mrs. Iyengar came to our house also on the university campus and told what had happened. I had known Dr. Iyengar as a polite and decent person who never consumed alcohol and a careful experienced driver. Certainly he had no intention to harm or kill any one. This was to happen but it created a mystery.

I had known a Sikh medical doctor (Dr. Sandhu) and Mr. Gowon, a businessman who was younger brother of Gen. Gowon who once ruled Nigeria. Dr. Sandhu and Mr. Gowon met the Nigerian Lady magistrate (who lived in their neighbourhood) and appraised her about the circumstances in which accident happened, in addition to the police report. Dr. Iyengar was released on bail but was not sure about his and his wife’s security from the victims family members, who were Muslims..

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

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

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

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

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

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

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

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਪ੍ਰਭੁ ਸੋਇ ॥ਨਾਨਕ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੧॥
Remember, remember, remember God in meditation.  O Nanak, no obstacle shall stand in your way. ||1||

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

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

The court case lasted for four months and finally Dr. Iyengar was cleared.

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

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

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

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

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

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

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

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

I would suggest that just like Guru Nanak Dev Ji himself went to Sajjan Tugh, Haridwar and Kabba etc to show people the right paths; Guru Arjan Dev Ji and Guru Teg Bhadur ji sacrificed their lives for upholding unity and spiritual values, it is time to say a collective Ardas to Waheguru for the forgiveness of all those involved in killing of fellow human-beings. This will be in keeping with the highest Ideal and Spirit of Sikhi.

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

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

ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥(Raag Gauri M. 5, GGS. 278-17).
As long as he considers one an enemy, and another a friend, His/her mind shall not come to rest.

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

“It is well known that forgiveness removes unhealthy emotions that would otherwise cause harm & creates emotions with a wholesome effect.”

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

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

To say that the entire Gurbani (as of now) follows science is somewhat an overstatement. However, there are scientific examples quoted in the Gurbani, which lead a layman to get an insight in to the Gurmat that on its own appears to be 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 emphasised 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 practise cleansing day and night, But the filth of your mind shall not leave your body.

2. An easily experiment-able 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 applyingGurmat.

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 Gurmat is also revealed through ‘Gurmat-symtoms’, 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 as explained in Jap Ji Sahib and four steps of Lavaan.

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 practical experimentation on Gurmat directions given in the Gurbani – this exercise amounts to enjoying Nadr/Grace/Blessings/Kirpa/Gurparsad.

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||

“Wake up folks – Sikhi is not a an easy path” – But certainly achievable through Gurmat.

References: Guru Granth Sahib as quoted in the body of the text.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani, one becomes a Bhagat on giving up oneself ( ਜਿਨੀ ਆਪੁ ਤਜਿਆ, Jinee Aap Thajiaa). And this transformation is possible only with the Grace of Waheguru.

ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥ ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥ (Raag Raamkali M. 3, GGS. 918-18).
The lifestyle of the devotees is unique and distinct. The devotees’ lifestyle is unique and distinct; they follow the most difficult path.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥
They renounce greed, avarice, egotism and desire; they do not talk too much.
The path they take is sharper than a two-edged sword, and finer than a hair.

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥
By Guru’s Grace, they shed their selfishness and conceit; their hopes are merged in the Lord.
Says Nanak, the lifestyle of the devotees, in each and every age, is unique and distinct. ||14||

Bhagats are devotees of Waheguru and they owe their existence to Simran of Waheguru:

ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ (Raag Gauri M. 5, GGS. 263-15).
Remembering the Lord, His devotees are famous and radiant.

There are reasons for “Bhagatan ki chaal niraali” because the Bhagats are specials and adored by Waheguru as they always sing His praises

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥Raag Asa: Guru Nanak Dev, GGS. 468-2).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

A special status of Bhagats becomes clear as they are sought after by Waheguru Himself:

ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥ (Raag Raamkali: Guru Arjan Dev, GGS. 894-1).
God holds conversations with His devotees

Waheguru deals with Bhagats at their professional level as they deal in Naam as their main occupation:

ਭਗਤ ਜਨਾ ਕੀ ਬਰਤਨਿ ਨਾਮੁ ॥ (Raag Gauri Sukhmanee: Guru Arjan Dev, GGS. 264-14).
Unto the devotee, the Naam is an article of daily use.

The sole occupation of Bhagats in Naam is the reason for their bisram and vigas (Sehaj-anand Awastha full of tranquility and bliss).

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥(Raag Gauri M. 5, GGS. 262-13).

The minds of the devotees abide in a joyful peace.

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ (Guru Nanak Dev, Jap Ji, GGS. 2-18).
O Nanak, the devotees are forever in bliss

There is an overall firm promise in Gurbani about the existence of Bhagats in all the Yugs (ages) – ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ. Who could be the next Bhagat in the modern age in keeping with the promise?

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com