Guru Nanak Sahib (in Asa di Vaar) and other Gurus tried to free the Sikhs from the shackles of rituals but unfortunately we are still very much into these in spite of the fact that the Guru Granth denounces these openly.

Serving Jal (Amrit) at Bangla Sahib Gurduara, New Delhi

Those of you who have visited Gurduara Bangla Sahib in New Delhi, must have seen that on the left hand-side of the entrance to main hall of Gurduara is a facility (a small pond of water). The supply of water comes from a municipal pipeline (as elsewhere in the city). There are a number of young and old (male and females) as well as some children holding water full of mugs from the pond and serving “Jal” as they call it to lined up devotees who gracefully receive the “Jal” in their hands folded into a cup-shape. Most people drink part of this “Jal” and a part they apply on their eyes or sprinkle on top of their heads with obvious reverence. Some bring bottles and get those filled to be taken back home for distribution to other members of the families including neighbors who normally expect this sharing on regular basis. I witnessed that some people came to fetch “Jal” and after getting a good supply left the premises of Gurduara even without paying respect to the Guru Granth in the main hall. It is worth noting that a lot of non-sikhs who are attracted to Gurduara also follow the same practice.

What makes this water holy, if it is at all holy? I asked this question to the head priest, sewadars and some educated devotees to find the reasons attached to this holiness.The usual answers were attributed to the Guru Harkrishan Ji who visited this ‘spot’ and treated sick people. However, the exact ‘spot’ remains unverifiable.

When I drew the attention of Head Granthi that the water in this pond is the same as supplied elsewhere in Delhi, then his argument was that the Gurbani Kirtan that goes on on this premises makes this water to turn in to “Holy Jal”. If that is the case the same results could be achieved at home also where tapes and CDs of Keertan and Gurbani are playing for long hours. His response was that since Guru Ji stayed here so that makes a difference. But how come all other Gurus stayed in India and their advice and teachings attributed to their presence are recorded in the Guru Granth Sahib but still we are struggling to figure out the existence of spirituality in the Society at large.

If ordinary water can turn into “Holy Jal” in the an environment where Gurbani is being sung then a seeker who listens to Gurbani can also become somewhat holy and healthy in the same way by breathing in the environment charged with Gurbani. And furthermore, if the same people exert to understand and contemplate on the Gurbani they are bound to achieve divine blessings, which according to the Gurbani can come in even in a ‘Chin’ (just in a moment) of true contemplation, according to Guru Gobind Singh Ji.

I do believe that prolonged recitation of Gurbani does impart purity in the minds of the people provided they understand the meaning and message of the Gurbani.

It is common to see young couple both Sikhs and Non-Sikh praying in Gurduara Bangla Sahib on daily basis for 40 days (non-break ‘Challiaa/Chalisa) with the hope to get a son (or even for a daughter) and others for good-health of their loved ones or for general prosperity in the family. Praying for 40 days with a strong faith and belief can certainly do miracles anyhow as ordained in the Gurbani. So what is the role of “Jal”? Isn’t just a myth to devalue the importance of the Gurbani rather than strengthening the power of Gurbani and Nam Simran? Most people who pray in Guduara Bangla Sahib or any other Gurduara or even at home can get their prayers answered through the Gurbani and yet a credit is given to “Jal”. Most people generally put more faith in what they achieve on the consumption of “Jal” rather than exploring on the truths offered in the Gurbani. The praying in congregation (Sangat) is a bliss, which needs to be acknowledged whole-heartedly rather than partly.

Similarly in Gurduaras Rakabganj and Sis Ganj, there are some sort of Samadhis maintained colorfully to attract the attention of visitors right under where the Granthis sit in the main hall. Most of the devotees are seen offering reverence there too, when such practices are against the spirit of Guru Granth Sahib’s teaching.

Could the Sikh Community take steps to restore the place of the Gurbani in proper perspective against the prevalent rituals, which are going on without interruption? The need is to have knowledgeable Parcharaks/Granthis to enforce what is according to the Guru Granth Sahib.

There are some other rituals performed on daily basis in Gurduaras around the World. Some of the rituals are highlighted in this article:-

Bowing to empty bed of Birr Sahib

I saw many a Sikhs in Gurduara Bangla Sahib bowing to the empty resting bed of Birr Sahib and even bowing down and matta teka on the ground.

I was curious and asked a number of Sikhs who apparently looked well educated. Their reply invariably was that they were doing that out of their sharda for the Guru Granth Sahib.

It is often seen that many Sikhs interpret the following tuk literally:-

ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 450-17).
Wherever my True Guru goes and sits, that place is beautiful, O Lord King.

“ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ’ is actually the heart where Gurbani is enshrined rather than a room/bed/or resting place of Birr Sahib.

To my mind, bowing or matta teka is empty ritual and have no spiritual significance.

Guru Amar Das Ji further clarifies this myth in Gurbani:-

ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥(Raag Vadhans M. 3, GGS. 594-11).
One is not liberated by merely seeing Him, unless one contemplates the Word of His Shabad.

When we enter a Gurduara and matta teka in front of Birr Sahib – this actually signifies our silent prayer that we have come to receive a message to improve our soojh-budh.

If the salvation was possible by merely seeing the Birrs Sahib of Guru Granth Sahib then the workers in publishing houses or book shops that store Birr Sahib, would have been emancipated without much effort.

Langar and Karah Parshad distribution

There is a practice of offering of a plate full of Langar items and some Karah Parshad in a Katori (a small cup) to Guru Granth Sahib before distribution to Sangat in Gurduaras around the world. Some even keep a glass full of water under the Guru Granth Birr Sahib for distribution to members of Sangat after the daily programme comes to end. I am not sure if such practices have any Gurmat blessings as such?

Nishan Sahib

Putting up a Nishan Sahib or the cleaning of ‘Nishan Sahib’ poll is common scene in all Gurduaras. The members of Sikh Sangat are witnessed going around Nishan Sahib in Gurduara compound and offering flowers and money. Some even take the residual liquids of washing Pole of Nishan Sahib home and apply on their eyes.

Once I attended the ceremony of lowering the Nishan Sahib in Wellington Gurduara and cleaning the steel pipe with diluted milk (Kachi lassi) and re-clothing the Nishan Sahib with a new outfit. All those present participated except me and the Bhai Sahib – a graduate of Sikh Missionary College, Ludhiana.

I asked Bhai Sahib – “What do think about this exercise? He whisked into my ears that if I say anything to the contrary I shall be risking my Job”. Bhai Sahibs know Gurmat but are handicapped for want of a necessary job to sustain themselves and their families with meagre salary.

I later asked some well educated and highly placed Sikhs in the gathering about cleaning of Nishaan Sahib and their response was -” It is our ‘shraddha’ (inner liking?) and that matters for us. I smilingly kept quiet!

As a chemist my advice would be to clean the metal pipe with detergent and water and remove rust, if any with a sandpaper. There are heaps of safe cleansing agents in the market these days. Any trace of milk attached to cloth would smell awfully and the cloth will attract insects in large numbers.

Guru Nanak’s Sahib message is handy for cleansing of physical objects:-

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ (Jap Ji, Guru Nanak, GGS. 4-12).
When the clothes are soiled and stained by urine, Soap can wash them clean.

The need is to clean the mind with Naam to get enlightenment to do the right things in right ways:-

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.

Rumalas

In Sikh Gurduara around the World, the ‘Rumala-bheta’ is done in order to attract spiritual rewards in ignorance. While there should not be any restriction in moving Rumalas from one Gurduara to another needy Gurduara, the basic question is, however, whether or not there is any spiritual enhancement in offering Rumalas to any Gurduara in the first place by members of the Sangat.

I do not recall ever buying a Rumala as offering except the one we purchased when we got the Guru Granth Sahib Birr Sahib for the first time in 1981. The additional Rumalas we got from some Gurduara which stored a huge stock and was very willing to give away any numbers to manage their stocking capacity.

In 2015, I visited several Gurduaras Sahibs in Punjab and was astonished to see a room full of Rumalas in their premises (What a waste of space!) with people lined up and paying homage to stocked Rumalas surrounded by oil lit-jyots and flowers.

While living in Papua New Guines (PNG), we often visited Sikh Gurduara in Brisbane (Australia). Whenever we made a request for one or two Rumalas, we were given a load of brand new Rumalas any way. My wife on returning to PNG used most of these Rumalas to stitch colourful children outfits for the children of house-maid, gardener and of some neighbours etc – and the children enjoyed wearing those with great pride and happiness. We found this exercise pretty satisfactory.

I wish if the devotees donate money to Gurduaras so that the funds could be used for a variety of useful purposes coming under the purview of different Gurduaras.

The various Gurduaras are requested to involve members of Sangat /and/or professional tailoring facilities to to make a better use of their stocked Rumalas to redesign into wearable outfits for free distribution to needy children who are plenty around in India including in many orphanages in different parts across the nation. Even face masks can be carved out of surplus Rumalas to protect Sangat/or others who need to safeguard against Covid-19 in the current emergency to control spread of Coronavirus.

I am of the view that providing of suitable “Rumalas” to cover Guru Granth Sahib and cleaning of iron pipe (Pole) of Nishaan Sahib should be handled by the Managing Committee as part of management tasks as the need arises rather that giving a false impression to vulnerable members of Sangat of an opportunity to reap spiritual awakening/rewards, which are attracted only by reading, studying and experiencing Gurbani and that too with the grace/nadr/kirpa of Waheguru.

Practice of bowing (‘MathaTakenna’) at every step in Gurduaras

I saw a very successful Sikh businessman who was in early sixties stopping at every step of underground Samadhi of Guru Teg Bahadur ji in Sis Ganj Gurduara and performing a prolonged ‘Matha Tekka’ when the Gurduara was in full activity with a sizable crowd eagerly waiting to pass through the narrow passage to pay their respective homage (Darshan).

When he finished the ritual, he just walked away without listening to Kirtan. I hurriedly followed him and politely pointed out to him that he was source of annoyance to other devotees. He was not remorseful but maintained that he has been doing the same for many years before going to his business at nearby Lajpat market in Chandni Chowk. He added that his success in business is attributed to his daily ‘Matha Tekkna’ in Sis Ganj Gurduara. Unfortunately I could not prolong dialogue with him as he was in a hurry to open his business for the day.

There are many other rituals, which are witnessed in and around Gurduaras:-

1. Sprinkling water in front of Guru Granth Sahib at Sukhasan time. I have seen people doing it even on carpets.
2. Pressing the Palki Sahib supports.
3. Doing darshan of Birr Sahib by picking up Rumala on Guru Granth Sahib.
4. Washing the premises floor with milk (in Harmandir Sahib, Sis Ganj Gurduaras).
5. Ritual practice of simultaneously held scores of Akhand Paaths is a serious transgression.
6. Metha tekha at the entry door of a Gurduara
7. Metha tekhna on ‘Chor Sahib’ on holding it.
8. Banning of a cap in favour of a rumalah while entering a Gurduara, etc etc.

Guru Nanak Sahib has voiced against Rituals in preference to Naam:-

1. ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਆ ਟਿਕਾ ਕਿਆ ਤਗੁ ॥੧॥ (Raag Asa M. 1, 467-6).
Nanak sache naam bin kya tikka kya tag?
O Nanak, without the True Name, of what use is the frontal mark of the Hindus, or their sacred thread? ||-

2. ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ (Raag Sorath M. 1, GGS. 634-8).
Dhubidhhaa N Parro Har Bin Hor N Poojo Marrai Masaan N Jaaee ||
I am not torn by duality, because I do not worship any other than the Lord; I do not visit tombs or crematoriums.

Guru Amar Das Ji stresses on the Spiritual Profit associated with Naam and how to obtain Naam through Gurmat (Contemplation on Gurbani):-

– ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ ਮਨਮੁਖਿ ਨਿੰਦਕਿ ਪਤਿ ਗਵਾਈ ॥ (Raag Maroo M. 3, GGS. 1046-3).
Guramukh Naam Milai Vaddiaaee || Manamukh Nindhak Path Gavaaee ||
The Gurmukh is blessed with the glorious greatness of the Naam. The self-willed manmukh, the slanderer, loses his honor.

– ਗੁਰਮਤੀ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਏ ਸਾਚਾ ਇਸੁ ਜਗ ਮਹਿ ਨਾਮੋ ਲਾਹਾ ਹੇ ॥੭॥(Raag Maaroo M. 3, GGS. 1053-15).
Guramathee Naam Mann Vasaaeae || Anadhin Naam Dhhiaaeae Saachaa Eis Jag Mehi Naamo Laahaa Hae ||7||
Through the Guru’s Teachings, the Naam comes to dwell within the mind.
Night and day, meditate on the Naam, the Name of the True Lord, and earn the profit of the Naam in this world. ||7||

“Gurbani eis jag mein channan” – Gurbani is the Gurmat lighthouse, which is worth exploring to seek solace rather than practicing empty rituals.

We certainly need an Action Plan for execution of our Dharam Parchar Committees under SGPC, DSGMC and HSGMC etc. I wish the Gurduara Management Committees and Parcharaks pay attention to address such misconception among the Sikh masses and propagate as advised by Guru Nanak Sahib:-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Guru, I have been taught these teachings. Granting His Grace, He carries His servants across.
Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

 

“If the Cut-sikhs) Sikhs are not “Sikhs”, then what are they? Where should they go? If such a situation is allowed to prevail, will they not, sooner or later, choose to be absorbed in Hinduism? Approximately 75% of ‘Sikhs’ in Canada and Punjab are said to be cutting hair. As in our families, there are good sons and bad sons but, nevertheless ‘sons’, let such cut-Sikhs be called Sikhs, even if they be not good Sikhs.”

Someone has raised three important questions to be addressed:-

Q1. If such cut-Sikhs are not Sikh then what are they?.

A1. I would say that all those who call themselves as Sikhs (with faith in GGS), they are conventional Sikhs.

Q2. Where should they go?

A2. They should transform themselves from Conventional-Sikhs (born of Sikh parents) to Sikhs by conviction by studying Gurbani.

Q3. If such a situation is allowed to prevail, will they not sooner or later, choose to be absorbed in Hinduism?

A3. It is not likely that they will be absorbed in Hinduism as long as they have faith in Gurbani. My experience with Wellington Sangat is somewhat indicative of my stated notion:-

On a Sunday congregation there are normally around 100 Sikhs (around 52% women) who show up in Wellington Gurduara Sahib, Among the males, there are 7-10 Sabat Surat turbaned Sikhs; around 5 come in turbans though with cut hair (normally they do not wear turbans in daily life) and rest are seen with Patkas. Most women have eye brows adjusted and a number with a hair cut.

All seems to be very respectful and attentive to path and keetan and they are enthusiastic in preparing and serving Langar and doing dishes and other Seva..

At times I ask some cut-Sikhs about their faith in their religion. The answer is unanimous that though we have removed kes but we have not given up Sikhi.

To the best of my knowledge no one claims to have driven to Hinduism in any way. Some are married to white New Zealanders and they encourage their spouses to attend Gurduara Sahib as well.

Sikhi is attal and will remain attal as long as Guru Granth Sahib is with us -” Gurmat sachi sacha veechaar” (Gurmat is truthful and its deliberation leads to Truths).

Sikhi will go down when Guru Granth Sahib will be taken away from the Sikhs. Do you see any such possibility? There could be a possibility, if the Sikhs give up their mother tongue Punjabi and Gurmukhi and can no longer read the Guru Granth Sahib?

If there is any danger to Sikhi, it is more from not persuading our sons and daughters to learn and speak Punjabi language. The area of right education (public schooling with compulsory component of Gurbani) deserves consideration of Sikh leadership more than anything else to keep Sikhi ever flourishing. Appropriate and adequate translations of GGS in other languages must be undertaken seriously. Not a single rendering in English language captures the true spirit of Gurbani.

Sikhi is about attaining Naam in life tim It is only through Naam that you can fulfil the very aim of your life. You will create a harmony within you and spread it to the whole world to bring peace:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
Once the human mind attains Naam, By virtue of Naam one gets the Divine Wisdom

The methodology to attain Naam is given by Guru Nanak Sahib and Guru Arjan Dev Ji. Both Gurus identify that duality (dubida) is the main hindrance in attainment of Naam:- (Divine Wisdom).

Guru Nanak Sahib guides us for careful deliberation that leads to removal of duality and turns a devotee God-like. Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom:-

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Danaasree Guru Nanak Dev Ji, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

Guru Arjan Dev Ji, in the following Shabd, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality (ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ).

Guru Nanak Sahib reaffirms the technique for removal of Dubida in realising Divine Wisdom (Naam) as given below:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ॥ (Raag Tilang M. 1, GGS. 722-14).
One obtains Divine Wisdom by eliminating dubida arising from oneself and not by any other technique.

Appropriate English translations of Gurbani shall, however, be useful for younger generations who are losing interest in Punjabi/Gurmukhi.

There is a class of Sikh who with the Grace of Waheguru delve deep into the study of Sabd-Guru (Gurbani) to emerge with greater personal convictions through the Gurmat received, believed, obeyed and continually practised with full faith and trust to evolve one’s character, behaviour and destiny. Strong character is determined by strong beliefs, and study of Sabd-Guru (Gurbani) that gives one a clear cut conviction.

According to Gurbani, a Sikh with conviction is strong in character and in belief with full faith and trust for Waheguru, who in turn protects the destiny of such a Sikh and makes him/her Gurmukh (Vadbhagi) – ਗੁਰ ਕਾ ਸਿਖੁ ਵਡਭਾਗੀ ਹੇ :-

ਸਤਿਗੁਰੁ ਸਿਖ ਕੀ ਕਰੈ ਪ੍ਰਤਿਪਾਲ ॥ ਸੇਵਕ ਕਉ ਗੁਰੁ ਸਦਾ ਦਇਆਲ ॥ (Raag Gauri M. 5, GGS. 286-14).
The True Guru cherishes His Sikh. The Guru is always merciful to His servant.

ਸਿਖ ਕੀ ਗੁਰੁ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰੈ ॥ ਗੁਰ ਬਚਨੀ ਹਰਿ ਨਾਮੁ ਉਚਰੈ ॥
The Guru washes away the filth of the evil intellect of His Sikh. Through the Guru’s Teachings, he chants the Lord’s Name.

ਸਤਿਗੁਰੁ ਸਿਖ ਕੇ ਬੰਧਨ ਕਾਟੈ ॥ ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਕਾਰ ਤੇ ਹਾਟੈ ॥
The True Guru cuts away the bonds of His Sikh. The Sikh of the Guru abstains from evil deeds.

ਸਤਿਗੁਰੁ ਸਿਖ ਕਉ ਨਾਮ ਧਨੁ ਦੇਇ ॥ ਗੁਰ ਕਾ ਸਿਖੁ ਵਡਭਾਗੀ ਹੇ ॥
The True Guru gives His Sikh the wealth of the Naam. The Sikh of the Guru is very fortunate.

ਸਤਿਗੁਰੁ ਸਿਖ ਕਾ ਹਲਤੁ ਪਲਤੁ ਸਵਾਰੈ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸਿਖ ਕਉ ਜੀਅ ਨਾਲਿ ਸਮਾਰੈ ॥੧॥
The True Guru arranges this world and the next for His Sikh. O Nanak, with the fullness of His heart, the True Guru mends His Sikh. ||1||

A Sikh that belongs to Satguru (Sabd-Guru, Gurbani) enjoys Divine protection then the question of his/her getting absorbed under external pressures and forces does not arise.

Amrit chakna (a commitment to Guru Gobind Singh Ji and Gurbani) is just the beginning in Sikhi whereas the end product is to become a Gurmukh-Sikh the one who is Ik-Mik, Sito-Sita with Waheguru.

Guru Gobind Singh Ji’s advice points to the other end of the Sikhi Path as given below:-

ਤੀਰਥ ਦਾਨ ਦਇਆ ਤਪ ਸੰਜਮ ਏਕ ਬਿਨਾ ਨਹ ਏਕ ਪਛਾਨੈ ॥ ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥੧॥ (DS 1350).

He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practices his vow with whole heated affection and does not believe in even by oversight, the graves, Hindu monument (Internet meanings).

The following verses in Sukhmani Sahib bring an awareness of Gurmat REHAT besides the Sikh Rehat Maryada given at the time of Amrit Chakna:-

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥(Raag Gauri M. 5, GGS. 269-7).
He says one thing, and does something else. There is no love in his heart, and yet with his mouth he talks tall.

Another powerful quote of Sukhmani Sahib comes with a strong message to resolve one’s dubida to show the divine path to go forward:-

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

To receive ‘ਗੁਰ ਕੀ ਮਤਿ’ is essential but it should not be left to just reading Gurbani. What is essential is to put the Gurmat in devotional practice (with full faith and trust) in real life.

The need for a grasp of Gurbani for a Sikh is strengthened further by pankties of the like of the following:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥ (Raag Gauri M. 4, GGS. 304-16).
The Word of the True Guru’s Bani is the embodiment of Truth; through Gurbani, one becomes perfect.

When a Sikh has become Gurbani ( ਗੁਰਬਾਣੀ ਬਣੀਐ), that leads him/her to move to the status of a Gurmukh – an unshakable Sikh of conviction that cannot be absorbed but who can live peacefully in the company of good Hindus, Muslims, Christians, Buddhists………without losing Sikhi.

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

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.

Sikhi is identified with Guru and Gur-Sabd, “Sikhi sikhiaa gur veechaar” M: 1, p 465. “So sikh sakha bandhao hai bhaai ji gur ke bhaan-e vich aavai. M: 3, p 601.”), which are “ਅਟਲ” (with existence for ever). Then how could Sikhism be absorbed in Hinduism?

Kindly do not entertain any fears as Waheguru is there to protect Sikhi.

If you are in Sikhi with conviction then there is no place for such a Dubida (duality).

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥੫॥੩੪॥੪੫॥ (Raag Raamkali M. 5, GGS. 897-6).
Says Nanak, the Guru has rid me of doubt. The Muslim God Allah and the Hindu God Paarbrahm are one and the same. ||5||34||45||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Some people are looking for awards and recognition through felicitations/honorary degrees from some Universities or Institutions/Societies or a piece of saffron cloth and a Kirpan on the platforms of Gurduaras.

Sikhi is an Institution of the Highest Learning for a Sikh, and the Sirapaao (ਸਿਰਪਾਉ) is the degree of Gurmat obtained through devotion to Guru and Waheguru (by accepting and following the Truths in Gurbani) – Gurbani eis jag mein channan – (channan of Naam and Hukam that leads to a glimpse of Waheguru).

Gurmat Siropa is defined in the following tuks of Gurbani:-

ਆਉ ਬੈਠੁ ਆਦਰੁ ਸਭ ਥਾਈ ਊਨ ਨ ਕਤਹੂੰ ਬਾਤਾ ॥ (Raag Sorath M. 5, GGS. 631-8).
I am asked to come and be seated, everywhere I go, and I lack nothing.

ਭਗਤਿ ਸਿਰਪਾਉ ਦੀਓ ਜਨ ਅਪੁਨੇ ਪ੍ਰਤਾਪੁ ਨਾਨਕ ਪ੍ਰਭ ਜਾਤਾ ॥੨॥੩੦॥੯੪॥
The Lord blesses His humble devotee with robes of honor; O Nanak, the Glory of God is manifest. ||2||30||94||

‘ਭਗਤਿ ਸਿਰਪਾਉ‘ – takes away ego and pride and is hung in heart and mind whereas other decorations increase pride and are hung against the wall for public display at home and on Forums.

Guidance of Guru Nanak Sahib is handy:-

ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ (Raag Maajh M. 1, GSS. 140-10).
O Nanak, chant the Name of God, with heart-felt devotion.

ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥੧॥
Everything else is just a pompous worldly show, and the practice of false deeds. ||1||

Sikhi is striving for the highest award/reward of Naam i. e. Gian from Gurbani.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥( Raag Raamkali: Guru Nanak Dev, GGS. 903-5).
Nanak – the glorious greatness of the Naam, the Name of the Lord. is the highest achievement (award).

A Gursikh who has the taste of Naam will always shy away from worldly ‘Siropas’ and will be ready to turn down such honors, which boost one’s ego (houmai) – and create a wall of separation from Waheguru.

A Gursikh will be always aware that a ‘Siropa’ actually belongs to Waheguru and not to him/her:-

ਮੋਹਿ ਨਿਰਗੁਨੁ ਸਭ ਗੁਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, GSS. 205-19).
I am worthless and without virtue; all virtues are Yours. ||1||Pause||

I have a story to share with you in this regard. It was at the beginning of 2008, I went to a Gurduara Sahib in East Punjabi Bagh, New Delhi to listen to Rehras Sahib (as a routine for the past six months), and I was also a member of the Nit-nem group meeting every morning around 4.45am.

For that particular evening there was no other man other than myself and a few women. The Gurduara Hall was decorated with a fresh look. Towards the end of evening prayer some men and women started pouring in and altogether there were 14 women and 13 men (including one Sewadar). Most of the men greeted me with warm gestures and thus confusing me for unknown reasons, which became clear after the ceremony was over.

The Gurduara Secretary made an announcement soon after Mr. Sarna, President of the DSGMC entered the Gurduara Hall that today we have a Saropa (Siropa?) Ceremony to honour 11 people for their various services to the Gurduara Sahib.

The ceremony started and the Secretary began calling the names of recipients one by one who proceeded in turn to the President of the Gurduara to receive Siropa and a three feet long kirpan (Sri Sahib). The Secretary read the contribution of the recipient and the recipient made a short but humbling speech after receiving the Siropa.

After the five names were called, I was pretty confused and I did not know but for some reasons I entertained the thought (out of false temptation) that I might as well be in the list of Siropa recipients, say in the category of a NRI-regular Sikh visitor to the Gurduara (for attending Nit-nem, Rehras; and particularly Asa di Vaar on Sunday mornings when often I used to be the only one sitting in the hall at times). The Gurduara President had become aware of my regular presence in the Gurduara through the Bhai Ji and two Sewadars who were friendly with me. The President, Secretary and the Treasure were apparently appreciative of my devotion which they expressed whenever we bumped into each other in market or in a park.

I grew somewhat nervous and I started preparing a short speech in my mind, in case my name is called out. But still confused as I did not make any contribution to Gurduara Sahib rather I was indebted having received a lot in terms of “Anand” by attending the various sessions in the Gurduara Sahib. Finally in my thoughts, I made up my mind to say briefly that – “I am grateful and indebted to this Gurduara Sahib for providing me a possibility of physical Satsangat after a span of many years of my overseas stay”.

The last person to receive was Mr. Sarna and my turn never came for which I did not regret. But I did feel that a lady who was sitting there and was playing leading role in organising an afternoon Sukhmani Group for women was not considered for Siropa in spite of the fact her Gurmat contribution was enormous.

Most recipients of Siropas were electrical, construction, carpet layer contractors; fundraisers and long serving members on Gurduara Management Committee, current President, Secretary and Mr. Sarna (the only outsider). I guess that Mr. Sarna was purposely kept at the last in the ceremony otherwise he might have walked away in the middle of ceremony after receiving his Siropa.

Their kind gestures of those present towards me later became clear. It was an act of thanking me for my presence in the audience to witness the occasion as I was the only male present in the Hall.

Another time, a high profile keertan programme was arranged in West Punjabi Bagh Gurduara Sahib and was attended by well-to-do-Sikhs both from Punjabi Bagh and neighbouring areas. Big posters and banners were put up everywhere. Three Ragi Jathas took turn one by one sitting on a immaculate stage with members of the Management Committee showing their faces prominently with a huge colorful banner covering the full stage in the background and television cameras focusing on them to relay programme both within India and Overseas.

At the end of Keertan, the members of Management Committee and their Akali Dal (BJP) leaders were given Siropas without paying any attention/respect to the Guru Granth Sahib. They were profusely garlanded with stream of admirers both Sikh and non-sikh (who even did not bow to the Guru Granth Sahib).

At the time of Ardas only 20 people were in the Gurduara Hall and rest were busy outside seeking favours from political leaders.

While listening to the Keertan I had a good glance at the banner which was extensively being televised. I spotted nine errors/mistakes in Gurbani/language etc on the banner. After the intended programme was over, I pointed out those errors to some members of the Management Committee. They became furious with me as they thought that I was planted by the opposition group to insult them. They called a sizable crowd to surround and interrogate me. The President asked me:

Q. Who are you and where do you live?
A. I gave my name that I live in East Punjabi Bagh.

Q. How come you came to this Gurduara? We have not seen you around very much.
A. I saw your posters about the programme and that attracted me.

Q. Who brought you here and with whom are you accompanying? (they were suspicious that a member of their opposing party was behind my presence to put them down).
A. I told them that I am a visitor to Delhi and I normally live overseas and I have come by myself only to listen to Keertan.

Q. Another member shouted at me and said “Yes, we have made errors in the banner but who are you to point out? What business have you got?
A. I drew their attention to the bottom line on the banner, which said “Sarbat sangat vallon”. I explained to the swelling crowd that your banner is clearly from the entire sangat and that includes me as well. So I am actually correcting my errors/mistakes done by me and on behalf of all the Sangat which includes all of you as well.

I further told them’ “Had you ended the banner with the inscription ‘from Parbandhaka Vallon’ then responsibility was with the management and I would have simply left it to you.

At this their temper cooled down and one person loudly said that we have a vacancy in our team in the area of Gurmat Parchar, let us ask him (me) to join us. The members of Sangat became friendly and respectful with me after that.

Regarding awards in India, these are no less than a joke. A number of recipients (not all) of ‘Bharat Ratna’ awards are of questionable character and questionable behaviour in politics. I think every poor Indian who has not done any wrong towards the country deserves to be ‘Bharat Rattan’ rather than corrupt politicians.

I was surprised to receive an invitation (mailed to my residential address in Wellington, New Zealand) in December 2012 (supported by colourful brochures and pictures of earlier award ceremonies showing some prominent political and business personalities) from the NRI Welfare Society of India telling me that I have been nominated for “Hind Rattan’ award for my outstanding service, achievements and contribution in my chosen field. Thus asking me to present myself in Delhi from 24-28 January 2013 to receive the award. The award ceremony was on the 25th January and watching of Republic Day Parade next day was part of several cocktail dinners , sightseeing and cultural programmes. This included a 5-night stay in a luxury hotel in New Delhi and a trip to Jaipur for two of us with additional invitation extended to some friends or family members to attend the “Award Ceremony’. Suggested cost of the package was Rs. 4 lacs to cover hotel and local travel.

My daughters and their husbands got excited and starting pushing me that I should avail this opportunity. My wife was cool because she had earlier attended my earlier two award ceremonies in previous years in India when I received: ‘Shiromani Award’ (presented by Giani Zail Singh in 1988) and ‘Mother India International Award’ (presented by Mr. Shiv S. Patil, in 1989). For next ten years, I kept receiving nomination for one reward or the other but I ignored. However, I was asked from time to time to suggest other names for such awards.

I looked at the situation carefully, that a high profile organization has nominated me for such a prestigious award without asking me for my credentials. I know very few people in India who know me enough to propose my name for such an award either. And hardly any body except my banks know my residential address. But I kept wondering how they got my mailing address? Then I recalled that on previous award ceremonies, I made small donations using my NRE account of an Indian Bank. They must have used their contacts to trace my mailing address? Anyway I did not accept to receive the award.

Regarding award of ‘Honorary Degrees’, I served on a 4 – Member University Honorary Degrees’ Committee (reporting to the University Council) for a period of six years (two terms of 3 year each). To narrate all the experiences will be time consuming. It will be sufficient to say that just like some people are hankering for such recognition so are the Universities around the World are looking for some persons to bring them on their Graduation Ceremonies. We had people queuing up to be considered for such awards and at the same time we were also on the lookout for some links to bring extra resources to the University through influential peoples. There were some extra ordinary people considered for such awards who excelled in Community Service even without having gone to a University for formal education.

Guru Nanak Sahib voices his opinion about Siropas/Awards as given below:-

ਨਾਨਕ ਦੁਨੀਆ ਕੀਆਂ ਵਡੀਆਈਆਂ ਅੱਗੀਂ ਸੇਤੀ ਜਾਲ
O Nanak, burn worldly greatness and glory in the fire. (SGGS, M.2, P.1290)

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sikhi is a strongly theistic persuasion and Sikhs are seen as deeply religious people. One quick temptation could be to debunk the study by questioning the understanding of the term ‘intelligent’ itself. This may make some sense but a larger question that may still deserve inquiry would be if religious people have, over the centuries, contributed more than atheists to wards amelioration of human condition in its broadly understood temporal context.

This study is confusing the so-called religious people with ‘Religious People’. The results are based on the information collected on those who are far from their respective religions but call themselves religious.

In the outset I would quote from Sukhmani Sahib, a guide line to assess a ‘Religious Sikh’ who is given several names and one such name is ‘BRAHMGIANI’ -“Brahm giani ki ghat brahmgiani jane” – Sukhmani Sahib, Aspt. 8-7. (to meaningfully talk about the level of wisdom of a Brahmgiani one needs to be a Brahmgiani) – a clear indication to assess a religious person.

I would like to take up the case of those who profess Sikh Religion and those who call themselves as Sikhs. It is a known fact that there are very few who are real Sikhs by conviction and theirs are many who call themselves as Sikhs simply because they are born of Sikh parent (s).

A Sikh who has adopted Sikhism by conviction enjoys grace of Waheguru and finds being gradually transformed through Divine awareness in to a Gurmukh. All Gurus, Bhagats, Mahapurakhs, Brahmgianis, Sants, Sadhs, Jan, Sewak and Gursikhs belong to this category. Their words and utterances are subject of research in many universities by the INTELLIGENT explorers who find ever new meanings and depths in their respective messages.

A real Sikh denounces his/her intellect (man-matt) in favour of Gurmatt and that makes all the difference for him/her. Whereas in most other Sikhs the dominating intellect is their own that is engrossed in houmai (ego).

According to Gurbani, A real Sikh enjoys:-

“man tan rang ratte rang eke, nanak jan ke brihtt bebike” – Sukhmani Sahib Aspt. 2-5 (a Sikh is imbued in Waheguru to the extent that a Sikh enjoys budh-bebik/blissful wisdom).

“jis ke antar basey nirankar, tis ki seekh tare sansar” -Sukhmani Sahib Aspt 5-7). (A Sikh who is in tune with Waheguru can make difference at world stage).

“sadh ke sang kewal parbrahm” – Sukhmani Sahib, Aspt. 7-4). Sadh (Sikh) enjoys the divine company of Waheguru.

“sadh ke mehima bedh na janey” – Sukhmani Sahib, Aspt. 7-8). Sadh’s (Sikh’s) virtues are beyond description even by the holy books.

” nanak sadh prabh bhed na bhai” – Sukhmani Sahib, Aspt. 7-8). Sadh (Sikh) and Waheguru are ik-mik (spiritually undistinguishable).

“brahmgiani ka bjojan gian” – Sukhmani Sahib, Aspt, 8-2). Brahmgiani (Sikh) feeds on Divine Wisdom).

“nanak brahmgiani aap parmesar” – Sukhmani Sahib, Aspt. 8-6). Brahmgiani (Sikh) is ungistinguishable from Waheguru.

There cannot be a Sikh without obtaining Naam:-

“naam sang jis ka mann maneiaa, nanak tineh niranjan janeiaa – Sukhmani Sahib, Aspt. 14-3). A Sikh is one who is engrossed in Naam, in turn the same Sikh becomes intimately involved/engrossed with Waheguru.

“parbrah jin sach kar jata , nanak so jan sach samata” – Sukhmani Sahib, Aspt. 15-8). A Jan (Sikh ) has full faith and belief in Waheguru as a result the Sikh is aware of Divine Truths.

“sumatt gian dhiaan jin deh, jan das naam dhiaave sohe” – Sukhmani Sahib, Aspt 16-3). A Jan (Sikh) who is immersed in Naam is blessed with Divine direction, Wisdom and Connectivity.

Regarding the degree of happiness, the Gurbani points out clearly who enjoy it the most:-

1. “nanak bhagatan sada vigaas’ (jap ji Sahib) A Bhagat (Sikh) always enjoys blissful happiness.

2. “sant jana ke mann bisram” – Sukhmani Sahib Astp. 2-5. A Sant (Sikh) enjoys totall happines in the state of “Man jeete jagjeet (Jap Ji Sahib).

In my opinion a real Sikh is a Bhagat, Sant, Sadh, Brahmgiani, Jan, Sewak…… one-with Waheguru to draw on unlimited Divine Wisdom and guidance.

Age is has no real consequence in the like of a Gurumukh (Sikh):-

ਗੁਰਮੁਖਿ ਬੁਢੇ ਕਦੇ ਨਾਹੀ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸੁਰਤਿ ਗਿਆਨੁ ॥ (Salok Vaaraan and Vadheek M. 3. GGS. 1417-6).
The Gurmukhs never grow old; within them is intuitive understanding and spiritual wisdom.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There have been some discussions on the qualifications of Jathedars of Takht. I wish to add the following:

The Jathedars should be the foremost Sewadars of the like of Bhai Kanaiyia Singh Ji – faithful to Gurus with humility and devotions and fearless in the worldly battlefield. They should not be party to politicians or influential people under any circumstances and serve the Sikh Pant and humanity as ordained in the Guru Granth Sahib.

In terms of educational background, Jathedars of all Takhts, should preferably have a PhD degree (at lease a Higher Degree) in some aspects of the Guru Granth Sahib and/or on the Sikh studies and they should have published good research papers/articles and/or books in related areas Fluency in English language should be made essential. Jathedars are expected to write and speak on theology, moral, ethical and social topics and on interfaith issues. They should be prolific writers of high standard on Gurmat and Gurbani and Sikh History.

The tenure of Jathedar should initially be for three years renewal for another term of three years (maximum six years). The appointment should be by invitation and the invitation may not be restricted to one person only.

A Jathedars should be entitled to a handsome salary (equivalent to that of a CEO of a reputed company or more), comfortable housing, car with driver and fuel and local and international travel allowances. He should be given a grant to establish his/ her own library with books on Sikh studies, Gurbani and comparative religion and inter-faiths.

The Jathedars should have a decent office with a personal secretary; administrative officer and other support staff; fully equipped with IT facilities. The Jathedar’s office should have an access to a modern conference room with multimedia conferencing facilities.

The Jathedars be assisted by a Council of Advisers opted from academics from various universities and institutions of higher learning. Services of the Sikh vice chancellors, university professors, managers , professionals and retired IAS/IFS/IPS & senior defence forces officers could be sought by rotation. The advisers (who represent interests of various region or areas of the Community) should be Gursikhs with unblemished record in public life and their interests should not conflict with the overall management and activities of main Committees like Shiromani Gurduara Parbandhak Committee, Delhi/Harayana Sikh Gurduara Management Committee and Akali Dal etc. Their term should not be more than three year with possibility of re-appointment for an other term.

The Archbishop of Canterbury is very immaculate and presents an example to emulate in terms of intellectual interaction expected of a Jathedar. The Catholic Pope of Vetican is too ceremonial. However, the Jathedar of Akal Takht be accorded a status similar to that of the Catholic Pope. The Akal Thakt’s Jathedar should rise to the level that brings respect to this office from national and international leaders.

All other local or historical Gurduaras in India as well overseas, should be managed by Gursikhs with at least with postgraduate qualifications and a good knowledge of the Gurbani and Sikh traditions.They should be fluent in Punjabi and local language (s). This would help a good respectable dialogue and meaningful communication between Jathedars and local Gurduara managements.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

It is my rough estimate that 95 % of the Sikhs do not read Guru Granth Sahib.While 95 % of the Christians have read Bible. Bible is in every room in many hotels. Sikhs want only very few people to read Guru Granth Sahib as they control that who should get it. Thank God we have now Internet where any one can get Guru Granth Sahib without paying any money.

In Wellington the most Sangat is attracted for Langar and close to Langar time. There is another factor that attracts more Sangat depends on that who sponsors the Akhand Path/Sukhmani Sahib followed by Langar. Some prominent and rich people attract more people than others mainly based of their social contacts. They end up attracting some non-sikhs as well.

Sukhmani sahib – 9.30am to 10.30am (attendance: 2-10)

Kirtan – 10.30am to 12.15pm (attendance: around 30 at 12.00 noon)
Ardas & – 12.15pm to 12.30pm (attendance: around 70)
Hukamnama
Langar – 12.30 p.m (attendance around: 90 and 120+ if sponsored by a prominent family).

The Wellington Gurduara Sahib encourages young Sikh boys and girls (6-13 years of age) to participate in Keertan. A Malaysian Sikh family’s both sons are star attraction, 6 years old sings beautifully and the older brother (13 yrs) plays on Tabla professionally. A blessed family indeed! A large number of young single students are attracted to Gurduara for a sumptuous hot meal consisting of at least: Roti, Daal/Raaj Maha or Channa, mixed vegetable (Sabzi), Salad, Achaar, Kheer (rice pudding) and Jalebi/Ladoo etc and water. In some cases Langar is preceded by Pakorars and Tea as well. 20% members of Sangat are seen leaving by carrying away some food items in takeaway containers also.

Let me describe a common scene witnessed among the well-to do-Sikhs in Wellington Gurduara in New Zealand every Sunday and other days. Many Sikhs fight to carry the Birr Sahib on their heads to its resting place (Suganshan room) at the end of the programme. Thats the only way they can come closer to Guru Granth Sahib – not by reading it but just by carrying it. I see them feeling exalted after lifting the Birr Sahib on their heads or when they give bath to the steel pipe that forms part of ‘Nishan Sahib’. They give all sorts of funny interpretations of the verses: “Jithe jaye bahey mera satguru, soohe than savaha raamraje”. Their ‘than savaha’ refers to their head or the resting room.

The problem is that they have not learnt Gurmukhi to read and understand Gurbani. Forget about contemplating or experiencing the truths of Gurbani in life.

The Sangat is squarely to be blamed for putting or accepting some misguided incapable persons to run Gurduaras.

Guru Nanak Sahib has left a clear direction as to who should be at the helm of spiritual organizations. He did not hand over Gurgadi to either of his sons or even to Baba Budda Ji who was associated with him longer that Bhai Lehna Ji. Bhai Lehna succeeded Guru Nanak Sahib on merit and Guru Nanak Sahib chose the best candidate to succeed him and not the 2nd or 3rd best. Similar considerations were followed by the succeeding Gurus to choose their successors based on only one criteria i. e. ‘Gurmat Sohjee’ (divine wisdom). A matured, selfless, upright and compassionate leadership with grasp of Gurmat is required to run Gurduaras.

While I have enjoyed my professional life by working in several universities on all the continents but the most blessing experiences that I draw come from the Gurmukhi that I learnt as a student of Sri Guru Teg Bhadur Khalsa Higher Secondary School, Karol Bagh/Dev Nagar, Delhi, India. One is indeed blessed who knows Gurmukhi.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Personally I have had an extended exposure with Christians and Muslim communities in several countries. The initial awareness in 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, Dar-es-Salaam University, Tanzania and in Universiti Putra Malaysia).

I have had two serious associations with Christian Associations: First was in the Catholic University of Louvain, Leuven (near Brussels) in Belgium where in 1971 I did post-doctoral research in a Combustion Section of an Analytical Chemistry Institute.The majority of staff and students in this University were Catholics.

A number of Indian students mainly from south India were studying theology to become priests.The whole atmosphere in the University was charged with Catholicism.

I often used to discuss with members of Catholic groups how come you claim that the Christ is the only way for Salvation when there are other religions that have shown other tried paths as well. You say that God is merciful that he gave you Jesus through whom you can get Salvation. But there are human-beings who are ignorant about Jesus and do you think that the same God is not merciful to them. I used to end discussion that I do agree that that for a Christian it is absolutely necessary to have trust in Jesus just like others to have faith and trust in their respective Gurus or spiritual teachers /prophet. It was a good exposure to the World of Christianity.

Another interesting experience was in Papua New Guinea where I was the only non-Christian member of staff in a University sponsored by the Church of Assembly of God (AOG) . 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 God (that makes me to be a Christian in principle) but fortunately I have the advantage that I do enjoy the support of two saviors instead of one like you i. e. both Guru Nanak and Lord Jesus to show me the same way. They used to laugh away as good people!

We spent 12 years in Ahmadu Bello University (the largest university in black Africa) in Zaria in the Northern Nigeria, a predominantly Muslim area. There were mosques on various Campuses and prayers grounds in each faculty. I became professor of chemistry there in 1981. Most of my students were Muslims who later became Professors, Vice Chancellors, Heads of Govt. Departments, Ambassadors/High Commissioners including the last President of Nigeria (H.E. Musa Yar’Adua). He did his M.Sc (analytical Chemistry) under my supervision. I met and befriended some very good Muslims there and shared Eid feasts with them and learned a great deal of values of Islam in dealing with people. The kind of respect that I enjoyed as a teacher in Nigeria is unforgettable.

My older daughter went to a predominantly Christian School and she topped in “Christianity Course” for six consecutive years in a total population of about 250 students. Every year she was awarded books on Christianity and we had had a good library of books on Christianity at home. In spite of her excellent performance in the subject of Christianity in her early years she remained a Sikh by conviction but later on in life on her own she has developed a serious interest in Buddhism.

I think personal conviction and inner intrest prevails in different environments. If one is Sikh by conviction then one can be a Christian, Hindu, Muslim…… at the same time?. According to Gurbani, “Sooraj eko rutt anek, nanak karte ke kete ves”. If one is after Karta (Gobind Millan) then whosoever shows the way to karta is worth emulating:-

– ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ (Raag Parbhati Bhagat Kabir Ji, GGS. 1350-5)
Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false.

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. Practitioners of Sanatan Dharma do acknowledge this. There are a very few good Hindus who believe in Vedantic Philosophy rest simply think that Hinduism is just a way of life.

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 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 Gurus’ time. While Sikhs do pay attention to condemned rituals of Hindus and Muslims but at the same time they continue to attract rituals into Sikhism as well, thus undermining and 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. Naanak Gurmukh Naam Paavai Jan Koe ||8||2||
O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are empty rituals as in other religions. We need to examine how many of us are 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 the 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 path suggested by a Spiritual Guru provided the Guru attained the necessary enlightenment through that path.

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). For example, I recently attended a meeting of Brahama Kumaris in Wellington. Prof. Harish Shukla attached to this Center spoke for half an hour on ‘How to build and strengthen the Inner Resources of the Mind”. I got the impression that a devoted Sikh of Guru Granth Sahib gave that talk emphasizing on Naam Japna and Simran.

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

We (my wife and I) have lived with Guru Granth Sahib in our house since 1967 and before that I used to visit a Gurduara every day and my wife was exposed to Guru Granth Sahib in her parent’s house.

Our older daughter was given nickname “Reena” – from the Sukhmani Sahib (Ja ka man hoe sagal ki reena, har har naam tin ghat ghat cheena).

When Reena was growing up we were already out of India and were concerned about her education. Being an academic in a University I could not frankly ever figure out as what would suit her as her profession in the future. However, after reading the Gurbani day in day out, I had had an idea that our daughter should be trained on and educated on Nam Japna only – in line with Bhagats and our Gurus and in that she should have basic knowledge of Gurumukhi and Gurbani inorder to join in the ranks of Bhagats (and that too a female Bhagat!).

My wife protested and she immediately rejected the idea. How can we make our daughter a “gawar” when father is PhD and mother holds an M.Sc. I still did not think that our Guru and Bhagats who did not go to a university were “gawars” rather they became source of ‘Sachi Education’, which is instrumental in spread of Sikhi on all the continents and opening of various universities, chairs and award of numerous PhDs to get a glimpse of the spiritual depth that they acquired and shared. My wife went on to say,”If you are so passionate about Nam Japna then why don’t you leave your job and follow the Bhagati-education instead? To day I think, it was the best ever advice given by my wife to me. I regret that I did not heed to her advice out of my ignorance and lack of courage and faith in Gurbani at that stage in my life.

Anyway we asked Reena that what she would like to study. Her reply was -medicine, which was choice of her friends as well. Her grades in her ‘A-level’ were not good enough for a foreign student to get admission in MBBS programme. After saying an Ardas I sent a personal letter to the Vice Chancellor of Ahmadu Bello University, Zaria, Nigeria (I was already teaching chemistry in ABU for the last 11 years) asking him to consider my daughter for admission in MBBS. He immediately responded with a handwritten note on my letter itself and copied to Dean of Medicine advising to admit Miss Kaur-Singh under VC’s special admission quota. So Reena was enrolled in MBBS programme. A boost to my faith in Ardas!

Next, I got a financially better job in University of Papua New Guinea with acceptance of transfer of Reena to its MBBS programme without loss of time. She completed MBBS and soon migrated to New Zealand with her husband who is currently a specialist cardiologist. Reena completed Master’s in Public Health and helps refugee migrants in New Zealand.

Following my wife’s advice I could not dare to leave my job but became increasingly involved in exploring “SACH” in the Gurbani. Our younger daughter who is five years younger to Reena was born overseas on a “Puranmasi day”. Knowing my inclination to Gurbani, our friends used to joke that we are expecting “an avtar” in Meeni (nicked name as small/humble). Meeni did not like to study science and instead went for a degree in Hotel Management from Australia. She currently runs a franchised hotel as its General Managing in New Zealand. This gives us a possibility to celebrate Gurpurabs, Christmas and Diwali as a family.

In Religious faiths, Reena is more of a Buddhist, her husband is a christian-sikh (a christian but with Sikh values) and Meeni is an atheist, married to a Hindu; and my wife is Sikh of Guru Nanak with rituals. I am a Gurbani-dhari Sikh with no rituals at all. I see we are operating as Waheguru Willed – as a family full of joy and fun.

The highlight of my career that I treasure and cherish most is my initial education in Sri Guru Teg Bhadur Khalsa Higher Secondary School in Karol Bagh/Dev Nagar, New Delhi. I am able to write to you today because of my Waheguru planned exposure to Gurbani at the School level.

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

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

“The best people in the World are the Sikhs” – not a biased opinion but a factual reality. So I am proud to be a Sikh. All different castes and creeds end up forming one Guldasta (bunch of flowers) called – SIKH. I find that the Sikhs are Sikhs whether are not they speak Punjabi in the same accent – at least my experience!

I met two remarkable Sikh leaders in Berne in Switzerland in 1973, One was Dr. Kampany of California, USA (an economist with the World Bank) and the other was S. Sardara Singh Vohra – a businessman and philanthropist of Nairobi, Kenya. Both were worthy Gursikhs who ran respective Gurduaras in USA and Kenya.

After two years we (my wife and two young daughters) visited Sardar Sardara Singh Ji in Nairobi. He (at the age of around 75+ years) personally came to receive us at the Airport. On arrival, I rushed to change some money but he followed me and told me that while in Kenya, you do not need to change money. We enjoyed his/Vohra family (his two sons and their families) hospitality for three days before a heading to Nigeria. He told me all the efforts that he put in to establish Gurduaras in Kenya. In 1980, we again visited Vohra Sahib and his extended family in London. Vohra Ji was the first to set up a bicycle manufacturing unit in Kenya and later moved in to luxury hotel business in Nairobi and London. While in Nairobi, he lodged us in his luxury hotel in the center of of the city with breakfast. Each day around 10.00 am Charanjit’s (his elder son who was running bicycle business ) wife would drive us in her Alfa-romeo around and take us to their luxury home. Vohra Sahib’s other son was a leading lawyer (criminal) living in a beautifully designed modern luxury home. Vohra family was perhaps the richest Sikh family in Kenya and yet richer in humility and modesty and down to earth. We were further more touched that when we were leaving Nairobi, Mrs. Vohra herself made some ‘mathees’ both sweet and salty as a parting gift for us to carry to Nigeria along with some Indian spices.

Dr. Kampany was also pretty senior to me and was very kind to invite us to visit him in USA. An impressive Gursikh – we stayed in correspondence for some years and then I lost contact with him and unfortunately I could see him.

I had a fascinating experience on my first visit to Kuala Lumpur, Malaysia just before going to Singapore in 1981. On my arrival at KL airport from Delhi, after the immigration formalities my baggage was thoroughly searched. To my great surprise they confiscated my two extra turbans and was told that you will get these back when you leave KL after three nights of my stay in Malaysia. I pleaded but of no avail.

A young Sikh boy (around 20 yrs. an employee at the KL Airport) was watching this saga. As soon as I came out and looking for a accommodation booking desk the same Sikh boy approached me and greeted me warmly by reassuring that please do not worry that I shall make sure that your turbans are kept safe and you get them back before you leave KL. I have just finished my shift-duty and I am going home. While I intended to find a suitable accommodation, he told me that I have already talked to my parents about you and they say that I should bring you along to our house to stay with us. He want on to say that fortunately I have next two days free and I shall be able to show you around. I felt the genuine warmth and agreed to accompany him in his small car to home of a “Dhaliwal” family.

I got to their home in Petaling Jaya around 8.00 am and both Mr. and Mrs. Dhaliwal were waiting for me.

After exchanging warm greetings and serving me a cup of tea they showed me a comfortable room on top floor of their 5-bed room house with a nice green section around the house. Mr. Dhaliwal worked for a security firm at night time and was also into the business of money lending. They had three sons and they wanted them to settle in Canada. The moment they learnt that I was teaching in a foreign university they assigned me a job to convince their children to finish heir respective education/training and look for migrating to Canada.

I enjoyed their lavish hospitality for three nights, visited most places in KL and left with fond memories of the Dhaliwal family.

I sent the greeting cards and after about 10 years I went to their house again to find out that they sold the house and they all migrated to Canada.

I had a similar interesting experience in Singapore in 1981. I hired a taxi to go to a Gurduara. The taxi driver took me to a Bhappa’s Gurduara and did not charge me any money. The driver was obviously not a Bhappa from his accent. Later I visited most other Gurduaras and was received with the same warmth. The Gurduaras were/are named differently as the funds raised to build different Gurduaras were handiwork of members of respective group of people. In all the Gurduaras the same Guru Granth Sahib is the pivotal figure and same Gurbani and Keertan is recited in all the Gurduaras. Out of curiosity I asked some people if they were ever not welcome in any of the Gurduaras, the answer was a unanimous NO.

A Singaporean Sikh couple (not Bhappas) spotted me as first timer to their Gurduara extended an invitation to a nearby restaurant. When they learnt that I was a Professor in a Nigerian University they were happy to have me stay in their house. But since I had a booked a hotel already I did not avail their offer.

I was in Bangkok in 1991 in connection with an International Conference sponsored by the Pacific Basin Consortium on Environment, Honolulu Hawaii and was held in a 5-star Hotel. There were a number of Sikh looking people running lucrative business (Tailors and Drapers) in the commercial wing of this hotel. I was the only Sikh attending this conference and was easily spotted by the so called Sikh looking business men. They were able to find out that I was not from India so they drew closer to me with proposals to get me shirts or suits etc. done in a day if I choose a cloth of my choice from their huge stock. They even gave me their introduction cards to introduce them to other delegates in the conference, which I did on their behalf to bring them some extra business.

Whenever I went for a conference I carried a list from my two daughters and wife to bring them some special gifts typical of that country. This time they asked me to bring some artificial or gold jewellery from Bangkok. In the meantime, I called my family in Papua New Guinea to find out if they wanted anything get stitched from Bangkok. Well they wasted no time and provided me measurements for a couple of items. I passed the measurements to the most friendly Namdhari Ji. The stuff was ready the next day and looked like a job very well done at a reasonable cost and my family was happy to receive the gifts.

During my visits to their fancy store I asked them if there was a Gurduara around? To my great surprise the Namdhari fellow asked me if I would like to visit a Namdhari Gurduara or a Sikh Gurduara? I was taken back to hear that the Namdhari even do not regard themselves as a sect of the Sikhs.

Getting little closer, they invited me to a Namdhari Wedding and I accepted the invitation. The next day around 10.00am I was picked up and taken to their Gurduara where wedding was taking place. A huge hall with Parkash of Guru Granth Sahib with Palki and Rumalahs immaculate and gorgeous. On the other side was arrangement for fire place for the bride and bride-groom to go around when Lavaan was read and sung. Keertan and Ardas were performed just like in any Sikh Gurduara.

The sangat was orderly and very generous in their offerings on ‘mata tako’. Most ladies (looking like normal Sikhs) were laden with glittering gold ornaments. I took a count of cars outside the Namdhari Gurduara – out of 150 cars, 100 were Mercedes with latest models.

After the Wedding I joined them in their feast which was comprising of only vegetarian foods with minimal wastage as compared to wedding feasts in India.

During this period I talked to number of people who were extremely polite and refined but all claimed that they were not Sikhs. So it was not a Sikh wedding but a Namdhari wedding.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Marjeevrhaa as I understand is a way of living in the state of “ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ” – it is living a life in the light of Gurmat while giving up one’s ‘Durmat’ (arising from ego and duality).

As human-beings we are loaded with ego (homai) and Duality (dubida) – the forces that separate us from Waheguru, which amount to our dying on daily basis. On the other hand when we receive nadr/kirpa/blessings of Waheguru through Gurbani, Naam Japna and Simran, we get connected to see a living force – a real living.

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ ((Raag Raamkali M. 1, GGS. 904-3).
Contemplating the Sabd, one becomes Nirankaari – we come to belong to the Formless Lord God.
Awakening to the Guru’s Teachings, evil-mindedness is taken away.

Marjeevrhaa is one who on self examination experiences one’s insignificance through Gurbani to loose false ego and pride and duality (dubida):-.

ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ ॥ਆਤਮੁ ਚੀਨ੍ਹ੍ਹਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥੭॥ (Raag Asa M. 1, GSS. 415-16).
Hearing the unstruck music of the sound current, this mind contemplates the Shabad, and accepts it.
Understanding itself, this soul becomes attuned to the Formless Lord. ||7||

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ॥ (Raag Dhanaasree, M. 1, GGS, 685-14).
Forsaking duality, he becomes a devotee of the Formless Lord
He obtains the treasure of liberation, and enjoys the sublime essence of the Lord.

ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
His comings and goings end, and the Guru protects him. ||2||

Marjeevrhaa is one who has killed his/her identity and is ik-mik/sito-sita/rang-rattra with Waheguru:-

ਮੈ ਨਾਹੀ ਪ੍ਰਭ ਸਭੁ ਕਿਛੁ ਤੇਰਾ ॥ ਈਘੈ ਨਿਰਗੁਨ ਊਘੈ ਸਰਗੁਨ ਕੇਲ ਕਰਤ ਬਿਚਿ ਸੁਆਮੀ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bilawal M. 5, GGS.827-16).
I am nothing, God; everything is Yours. In this world, You are the absolute, formless Lord; in the world hereafter, You are the related Lord of form. You play it both ways, O my Lord and Master. ||1||Pause||

ਨਗਰ ਮਹਿ ਆਪਿ ਬਾਹਰਿ ਫੁਨਿ ਆਪਨ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਬਸੇਰਾ ॥
You exist within my body, and beyond it as well; O my God, You are everywhere.

ਆਪੇ ਹੀ ਰਾਜਨੁ ਆਪੇ ਹੀ ਰਾਇਆ ਕਹ ਕਹ ਠਾਕੁਰੁ ਕਹ ਕਹ ਚੇਰਾ ॥੧॥
You Yourself are the King, and You Yourself are the subject. In one place, You are the Lord and Master, and in another place, You are the slave. ||1||

ਕਾ ਕਉ ਦੁਰਾਉ ਕਾ ਸਿਉ ਬਲਬੰਚਾ ਜਹ ਜਹ ਪੇਖਉ ਤਹ ਤਹ ਨੇਰਾ ॥
From whom should I hide? Whom should I try to deceive? Wherever I look, I see Him near at hand.

ਸਾਧ ਮੂਰਤਿ ਗੁਰੁ ਭੇਟਿਓ ਨਾਨਕ ਮਿਲਿ ਸਾਗਰ ਬੂੰਦ ਨਹੀ ਅਨ ਹੇਰਾ ॥੨॥੧॥੧੧੭॥
I have met with Guru Nanak, the Embodiment of the Holy Saints. When the drop of water merges into the ocean, it cannot be distinguished as separate again. ||2||1||117||

All the Sikh Gurus, Bhagats, Bhatts, Mahapurakhs and Gurmukhs have been and are “Marjeevrhe”.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Bani of Lavaan serves as a Gurmat stepping ladder to attain the purpose of one’s life i. e. “Gobind Millan”.

According to the Gurbani one can attain state of ‘Anand’ (getting to know about Waheguru) followed by Sehaj (blissful feeling on finding Waheguru) while passing through a state of ‘Vismaad’ (growing in Divine Love).

Anand belongs to realm of “Sacha Gian” (dharam) acquired from the Gurbani (religious scriptures). Sacha Gian leads to Nam Japna/Simran, which helps to bring about necessary cleansing in getting rid of one’s past sins/ignorance and thus leading one slowly to a state of Anand, where one enjoys sweet introductory taste of the presence of Waheguru.

The ‘Anand Karaj’ Ceremony is mainly about reciting and singing of four spritual stages enshrined in Lavaan, a beautiful composition by Guru Ramdas in Raag Suhi, GGS page 773). To emphasise the importance of Lavaan, this is the only Bani which is recited first stepwise and then followed by singing of the same step in a very special melodious tune. Asa di Var is another Bani partially sung in this style.

This practice of reciting a step then followed by singing of the same step is an attempt to emphasize the Guru’s advice, which helps a long way in leading a good and meaningful life.

The essence of Lavaan can be briefly captured (a humble submission) as:

Stage 1: Try to understand your Dharam (Religion) by studying the Gurbani, which leads one to trust in the Simran of Waheguru.

Stage 2: Houmai slowly disappears and one feels the presence Waheguru all around.

Stage 3: One feels oneself in the company of Saints – a sign of attainment of good fortune, which leads one in the habit remembering Waheguru all the time.- a yearning permeates consciousness and realization of divinity commences.

Stage 4: One develops Sahej and enjoys a non-breakable ‘Liv Awastha’, which leads to a permanent link with Waheguru.

ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥(Raag Suhi M. 4, GGS. 773-74).
In the first round of the marriage ceremony, the Lord sets out His Instructions for performing the daily duties of married life.

ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of Dharma, and renounce sinful actions.

ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥
Meditate on the Lord’s Name; embrace and enshrine the contemplative remembrance of the Naam.

ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥
Worship and adore the Guru, the Perfect True Guru, and all your sins shall be dispelled.

ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥
By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet to the mind.

ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥
Servant Nanak proclaims that, in this, the first round of the marriage ceremony, the marriage ceremony has begun. ||1||

– In the Anand state, the Waheguru leads the devotee to a deeper understanding of Gurbani, which brings about fearlessness and removal of Homai to enable one to start seeing Waheguru’s presence all around.

ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the second round of the marriage ceremony, the Lord leads you to meet the True Guru, the Primal Being.

ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
With the Fear of God, the Fearless Lord in the mind, the filth of egotism is eradicated.

ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord’s Presence before you.

ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥
The Lord, the Supreme Soul, is the Lord and Master of the Universe; He is pervading and permeating everywhere, fully filling all spaces.

ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥
Deep within, and outside as well, there is only the One Lord God. Meeting together, the humble servants of the Lord sing the songs of joy.

ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥
Servant Nanak proclaims that, in this, the second round of the marriage ceremony, the unstruck sound current of the Shabad resounds. ||2||

-Having a feeling of presence of Waheguru all around fills one’s mind with Divine Love (Vismaad), which keeps the devotee imbued with Gurbani all the time as a guide.

ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the third round of the marriage ceremony, the mind is filled with Divine Love.

ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
Meeting with the humble Saints of the Lord, I have found the Lord, by great good fortune.

ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥
I have found the Immaculate Lord, and I sing the Glorious Praises of the Lord. I speak the Word of the Lord’s Bani.

ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥
By great good fortune, I have found the humble Saints, and I speak the Unspoken Speech of the Lord.

ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥
The Name of the Lord, Har, Har, Har, vibrates and resounds within my heart; meditating on the Lord, I have realized the destiny inscribed upon my forehead.

ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥
Servant Nanak proclaims that, in this, the third round of the marriage ceremony, the mind is filled with Divine Love for the Lord. ||3||

-After sustaining the state of ‘Vismaad’ for some time, one feels oneself in intuitive peace and joy and one enjoys an increasing sense of connectivity with Waheguru all the time. This leads on to ‘Sehaj awastha’ where one is in tune with Waheguru. At this juncture Waheguru’s name automatically resounds and resonates in devotee’s consciousness – a state of Sehaj (an unbroken link with Divinity i.e LIV, which is enjoyed in Sehaj-awastha and all worldy desires stand nearly fulfilled).

ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
In the fourth round of the marriage ceremony, my mind has become peaceful; I have found the Lord.

ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
As Gurmukh, I have met Him, with intuitive ease; the Lord seems so sweet to my mind and body.

ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥
The Lord seems so sweet; I am pleasing to my God. Night and day, I lovingly focus my consciousness on the Lord.

ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥
I have obtained my Lord and Master, the fruit of my mind’s desires. The Lord’s Name resounds and resonates.

ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥
The Lord God, my Lord and Master, blends with His bride, and her heart blossoms forth in the Naam.

ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥
Servant Nanak proclaims that, in this, the fourth round of the marriage ceremony, we have found the Eternal Lord God. ||4||2||

A daily reciting of “Lavaan” produces a divine environment. Please try and enjoy the bliss that it creates with time.

I wonder why do the couple going to be married has to go around the Guru Granth Beer Sahib instead of not just sitting in their normal attire and facing the Guru Granth Beer Sahib and the Ragi Jatha? The couple’s place in the front row is befitting for the Bhai Ji to impart useful advice based on the Gurmat.

The sitting of the couple (going to be married) goes in line with the normal practice in all Gurduaras where Sikhs go to listen to recitation of the Gurbani and the Gurbani Kirtan. So we should stick to this practise on the Anand Karaj as well. The other important point is that this practice will conform the equal status of a Sikh Male vs Sikh Female. They can sit anyhow in respectable posture without giving any importance to that how is on the right side or on the left side of each other. This will certainly root out an objectionable current practice in which groom leads bride-groom in the Pheras (when Gurbani teaches equality).

The Bani of Lavaan presents the gist of Gurmat along with Pauries describing Khands in the Jap Ji Sahib. Unfortunately, on any marriage ceremony not more than 10 percent of people attend the Lavaan Ceremony, while others disappear after partaking in lavish feasts. Lavaan, which need to be read and contemplated on daily basis, is reduced to more or less a ritual. I wonder how many Sikhs understand the Gurmat guidance store in this beautiful composition.

If we continue to stick to Lavaan with Sikh Anand Karaj, then it should be adopted in a way in which bride, bride-groom and their relatives and friends can derive utmost benefit out of its meaning. The best way would be listening to the recitation of Lavaan while sitting in front of the Guru Granth Sahib rather going for pheras of any style (who in front and who behind or on left or right?). A clear interpretation of Lavaan by the Gurduars Granthi/Bhai Sahib is of paramount importance.

A test of swallowing the meanings of Lavaan is witnessed when its recitation brings tears in the eyes of Gursikhs in the Sangat.

The best ‘laha’ from Lavaan can be derived in listening to it a tentatively. ‘Pheras’ and holding ‘Palla’ are simply rituals (Tamasha) which only distract the attention of those getting married and the Sangat.

Bani of Lavaan not only depicts gist of Gurmat, it also presents a inner life story of all the Sikh Gurus (rather of all spiritually enlightened souls). It is a love story enshrined with a developing romance between our Gurus and Waheguru. The various steps of four Lavaan briefly capture as follows:-

1. Learning about Waheguru through a Guru (including scriptures)
2. Increasing acquaintance with Waheguru on daily basis through contemplation on Guru’s message (Gurbani).
3. Gradually falling in love with Waheguru, seeing Him around all the times and going in to the state of ‘Vairag’ (- experiencing a strange feeling of missing Him at times).
4. Finally believing and recognising ” sab kich aape aap” and moving in to divine consciousness to be able to listen to His Commands (Hukum) and sweet directions.

Gurbani was outcome of a romantic affair of our Gurus with Waheguru. On communication with Waheguru our Gurus became ‘Puneet’ and the Gursikhs who follow them become ‘Pavitar’ (‘sunte puneet kehte pavit’- M. 3, Anand Sahib).

Lavaan is a recipe or a precise short course leading to supreme destination -‘Gobind milan ki eh ter baria’. On reaching the stage of 4th Lavaan, one enjoys ‘dib drisht’ and experiences the opening of ‘Dasam Duar’ that prepares an individual with the best of code of conduct in life and provides strength and direction for all sorts of creativity for the good of individuals, their families, overall Community and the entire Humanity. Our Gurus, Bhagats, Mahapuraks, Gurmukhs and Gursikhs do give evidence of their enormous contribution for the welfare of the Humanity through this process.

Journey through Lavaan amounts to Nam Japna and finally receiving the gift of Naam. However, conditions do apply:-

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥ (Raag Raamkali Guru Amar Das. GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||

I do read or listen to Lavaan on almost daily basis – not once but several times. Whenever I feel tired, I play a CD repeatedly with a continuous recording of recitation of Lavaan (5 times same recording one after the other in keertan form). It takes only a few minutes but I find it awfully refreshing – brings invariably tears in my eyes. Reading of Lavaan takes only 3-4 minutes, please try and enjoy it.

Anand Karaj Ceremony: Lavaan or Phere?

After a break of many years, I attended an Anand Karaj Ceremony in the family of a close relation in the Northern India. After a hefty breakfast in the adjoining compound of a Gurduara, a call was made around 10.30 am that please come inside the Gurduara for “Phere”. I could not quite understand that what was meant by “Phere” . I had known the ceremony focussed on the reciting and singing of the Bani, “Lavaan” rather than on “Phere”. What a change has come to be accepted if this is a norm in the Sikh Community? Emphasis on Phere is an invasion from outside the tenets of the Sikhism.

The ceremony is mainly about reciting and singing of four spiritual stages enshrined in Lavaan, a beautiful composition composed by Guru Ramdas in Raag Suhi, GG page 773). To emphasise the importance of Lavaan, this is the only Bani which is recited first stepwise and then followed by singing of the same step in a very special melodious tune. Asa di Var is another Bani partially sung in this style.

This practice of reciting a step then followed by singing of the same step is an attempt to emphasize the the Guru’s advice, which helps a long way in leading a good and meaningful life. Please refer to some standard Teeka (s) or a website by Inni Kaur: http://www.sikhchic.com/poetry/lavaan the wedding hymns for further guidance.

Although I observed one conspicuous good change that no relatives were any more standing around the Guru Granth to lead the couple step by step – a good change worth appreciating.

I still wonder why do the couple going to be married has to go around the Guru Granth Beer instead of not just sitting in their normal attire and facing the Guru Granth Beer and the Ragi Jatha? The couple’s place in the front row is befitting for the Bhaiji to impart useful advice based on the Gurmat..

The sitting of the couple (going to be married) goes in line with the normal practice in all Gurduaras where Sikhs go to listen to recitation of the Gurbani and the Gurbani Kirtan. So we should stick to this practise on the Anand Karaj as well. The other important point is that this practice will conform the equal status of a Sikh Male vs Sikh Female. They can sit anyhow in respectable posture without giving any importance to that how is on the right side or on the left side of each other. This will certainly root out an objectionable current practice in which groom leads bride-groom in the Pheras (when Gurbani teaches equality).

S. Gutej Singh of Oceania Sikh forum informed the Sikh Community about two years back that the Sikhs in Jammu in India do not go for ‘Pheras’ for the last several years. Why can’t the rest of the Community follow a similar practice to weed out the “Pheras’ all together?

Further input from the Sikh Community is welcome.

*English translations of Lavaan are from the Internet.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com