Wednesday, March 18, 2015

Holy Bath

It is a common belief that a bath taken at religious places is holy, and the word 'Ishnaan' in Gurbani means bathing. This notion is false, because Ishnaan is the cleansing of the mind, not the physical body. The word used for cleaning of physical body is 'Pinda dhona' as used in the following verse,

Sooche se na aakhiye behn je pinda dhoye॥
Sooche seyi Nankaa jin man vasya soye॥
(Sri Aad Granth, Page 472)

The verse says that those who take a bath for their bodies shall not be called pure. Only those are pure whose mind is attuned to the Lord (or their inner voice).
                            However, physical bath is a good thing to have for health and to be fresh, but it has no holiness attached to it. Holiness can only come from cleansing of the mind, i.e. Ishnaan. The following Gurbani verse,
Gurmukh naam daan ishnaan॥
(Sri Aad Granth, Page 942)

clearly states that Ishnaan of a Gurmukh is done through Naam, which is the knowledge about our own self. This knowledge makes us aware about the temporal nature of the physical body and desires associated with it.

Friday, March 13, 2015

Human Rights In The Sikh Religion

Human Rights In The Sikh Religion
The Creator - The Voice of Human Rights

If human rights are not violated, contributions would be redundant as the present. But human rights violations determine the lives of many people. What are the reasons? In the following, starting from the central insights of the Sikh religion first Answers are found. It is in the nature of things, that the article reflects the current level of understanding of the authors.
Or the A, one may by the Creator, God speaking, Yahweh, Allah, Ram or Waheguru, embodies the voice of human rights par excellence. Because the One combines all the virtues that are necessary to lead a dignified, free, natural and peaceable life. This is the quintessence of the Sikh religion. To approach the issue of human rights, a basic understanding of the Sikh religion, it is therefore necessary necessary.

Sikhi - Living with wisdom
The Sikh religion is a holistic, spiritually-rooted way of life that respects pluralism and promotes the unity of the people. The religion - called in the original Sikhi - emphasizes the is equity of all people, regardless of gender, age and social background. The Sikh religion today feel about 20 million people belong. This makes it the world's fifth largest religion.Practicing Sikh men are usually detects light in a flowing beard and a turban bound elaborately. Also, some Sikh women wear turbans. This is a graceful and natural lifestyle.Sikh men traditionally wear the common name Singh (lion) and women Kaur's last name (princess).
The Sikh religion was born in the Punjab, in present-day North India. It is largely due to the 1469 born Nanak and his nine successors and direct more Pious (Bhatt and Bhagat) back.The former came from from mainly Hindu, the latter also Muslim parents houses. From the perspective of the Sikhs is with the pious to people who are already recognized in his lifetime to the original meaning of life and lived in harmony with the Creator. This they succeeded in their own words only through the overcoming of the mind (man) and the illusion of the ego using inherent timeless spiritual wisdom (gian, naam) and just not by the observance of religious dogmas and Behave conduct or the exercise of rituals, chanting, mantras , fasts, pilgrimages, meditation techniques and yoga exercises - so all soul healing promising practices of the dominant religious traditions of India.
The pious went with her work do not primarily aim to establish a new religion or even to gather a following behind him, they worshiped as Guru. Rather, they wanted the people based on their matching experience a location-independent and time - give religious and ethnienübergreifende support for a holistic life, which is always spiritually oriented, without neglecting the need worldly responsibilities. Thus the pious then described as the only true and eternal guru for her immeasurable, positive and Nameless One and his wisdom. The pious call themselves throughout as faulty student and servant (daas, jan, garib) of the Creator, who speaks through the immaculate wisdom of the unit. Guru stands for the light of the inner knowledge that is truly and effectively both in this and in the non-material world.The Illuminator is always close to the creatures (Bani, Biej mantar). He is able, as good / bad as convert the dualities (dubida) perceived attributes in relatively aufzufassende phenomena. The darkness of ignorance, which reduces the life of the material (maya) and the physical and sensual short-term self-interest, can now be gradually overcome in the course of progressive insight. Put simply, is the guru, in certain contexts also rightly called conscience, the inner voice of the Creator. It is like the lotus flower, despite the surrounding mud of vile thoughts, always pure. This voice leads the people towards all the virtues which the Creator Himself bears in itself. Anyone who assimilates these virtues with the help of wisdom, can live in harmony with creation. Among the virtues that are always interwoven with each other, including the pious among other truthfulness, anxiety and Feindlosigkeit.
The collected insights of more than 35 saints, these largely self-written, considered today the Sikhs, that the students of the Guru, as a central source of spiritual and ethical inspiration. Sikhs refer to the 1430-page standard edition of this anthology, which was completed in stages to 1708, respectfully when Adi Guru Granth Sahib (AGGS). The word guru expresses that only timeless spiritual wisdom were taken. The truthfulness of a statement is always linked in AGGS to the condition that it is valid at all times, so beyond this world. The following work-based melodies combines a metaphor decorated linguistic diversity that is indicative of an exceptionally high poetry. The insights are based on intensive and critical study of the various religious traditions. Among other things, you will find references to the Vedas, the Simritian and Shastar to Islam and the yogi.
Man - crown and bottom of creation
From the perspective of the Sikh religion are rights and obligations in a responsible life to each other as the day turns to night. The Creator of all, even the highest and unermesslichste form of virtue, is responsible for everything that exists. It represents the critters, whether virtuous or vile, all Vital unconditionally available: beginning of planets, suns and moons, which ordered the midst of apparent chaos around their orbits, oxygen-producing forests, rivers, fruits and processed earth materials that a world like we only allow up to a developed over many stages of evolution twill, with a brain that allows the language and other complex forms of interaction. All creation follows this insight to a non-detectable material omnipotence and wisdom. The creatures who humbly recognize this - and it was metaphorically the wind or the sun - understand that they are part of a larger cosmic context and are able to have no effect alone.
But it is the man who is the last stage of evolution of its potential here, tends to become estranged from its original responsibility of spiritual self-knowledge. He abused his position and act self-righteous. While people should be humbled as last kind incurred a back seat, it is as if he would have always been at the forefront of creation. Instead careful to protect the rights of the resulting creature before him, the man lives largely inconsiderate and thus becomes a burden of creation.
The problem here especially that man is the only living being systematically individual or collective self-interest limits the rights of parts of its own species. These include the undignified treatment, exploitation, prejudice and exclusion based on gender, race or religion, as well as torture, psychological violence, the abuse of freedom of expression or the right to education.
Also with regard to the creation of man enjoys domination. Symptomatic appears, therefore, that the Universal Declaration of Human Rights contains neither the word nor natural environment. So it is no surprise that the man hardly content with a simple, healthy lifestyle, who exemplified the influential religious founders like Jesus, Bhudda or the pious of the Sikh tradition. Rather, the man always strives for more and therefore must continually damage the environment for the fulfillment of his insatiable needs. Here, the man not only his mind but also his ingenuity served. The development of national states, together with a money-based economy plays a decisive role here. The use of million salaried workers in production processes creates the possibility of over-production and thus the accumulation.As a result, people more and more entangled individually and collectively in the complexity of material progress and live increasingly hostile nature. Phenomena such as global ascertainable environmental destruction, factory farming, preservatives and chemically or biologically engineered ingredients embossed food industry, the production of weapons of mass destruction, an unhealthy and stress-ridden life, depression, burn-out, but also economic and financial crises lay, impressive testimony from . In short it can be said that nature violates the rights of the people is the fundamental evil of suffering from the perspective of the Sikh religion. It precedes all other such disrespect of human rights violations. The nature of infringement is therefore the worst form of disrespectful handling of the Creator and His gifts.
Condition lot of natural law versus conditioned self-righteousness
Rights are always granted. And by the powerful to the less powerful solid. The Creator gives people the freedoms and rights. The man in turn gives plants and animals rights. It determines where plants and animals live and grow which should be bred for food. But man alone is the only one who denies others their own rights to or. He created the privilege of the conditioned self right for themselves.
The creation, however, is a conditional loose natural law. While the creation without counterclaim and demarcations light, sun, oxygen, soil and water provides for all living creatures, but also renewal can act recklessly through natural forces like earthquakes on Fromme and exploiters alike, it appears the people now take for granted, water, gas, oil to possess, to accumulate and resell with corresponding non-cash compensation and other natural occurrences. This is possible, among other things by maintaining national borders.
For the fiction of the border, creates real possibilities of possession and exclusion. The now often one-sided calibrated to maximize profit company policy especially for listed multinationals means that they break down as inexpensively as possible raw materials such as copper in technologically less developed countries and save a refined network of subsidiaries immense control totals and thus make huge profits. The majority of the local population but rarely benefited from the company and has to live with the lengthy environmental damage. Often such grievances are not being uncovered by authorities, but of small civil society organizations, which are held by dedicated people with difficulty above water.
Completely absurd the law of nature is fed to the main elixir of life, when the local population has to buy their own water of an international corporation expensive. The general population feels in such cases usually left alone and experiencing their own state as a guardian of human rights protection, but as Protegier international companies. It is no wonder this is that it is now often rehearsed a mechanism that obedience is secured by local elites to protect their privileges. However stirs resistance in the general population, it always comes back to violence, which also attracts human rights violations themselves.
So it seems that it is mainly people in powerful positions in the sense to collect revenue from worldly goods, and general self-interest to violate the rights and dignity of others. It would be advisable that it is the rulers of this world to perceive their role as servants of the people with special care. Because if the political representatives deceive their population, for example, in which they even cover up human rights abuses, then an exemplary behavior of the general population hardly be expected.
It is the responsibility of the innate religion in such situations to remind each government and others about what it means to live in harmony with the natural and human rights. It also holds that religion can remind to not exhaust the human rights, but they weigh ethical manner. Statements or media products that can be a small gain in knowledge but fear the potential damage that could be restricted accordingly. Particularly if they have deliberately provocative goal.
An important function also encouragement for reflection - especially for officials and the military and the police. There is hardly any area is so prone to abuse of power and human rights violations as the institutions that hold the state monopoly. A company benefits from state employees who place a reflected loyalty to the day. This is guided by obedience, but questioned vigilant if the required is not contrary to human rights.
Advice on the part of religion, but can only be heard when those who regard themselves as religious act consistent and talk. Ideally you will be so virtuous that they multiply unit in their area and reduce segregation and violence. If religionists or religious institutions themselves violate human rights and cause pain, especially in the name of religion, then they carry the meaning of religion ad asurdum.
The Spirit - primal ground of nature and human rights violation
The source of a selfish and ultimately self-destructive lifestyle is, according to the AGGS inside the man. This man is in a dialectical relationship to the structures created by him.This predestined to act selfishly. The basic problem is that man tends primarily to identify himself with his body and his social identity.
The perceptible by the senses life is then consequently regarded as the only true world and thus as a home. Consequently, the desire to create more and more amenities for the fleeting worldly I created. From a natural need for food, sexuality and protection gradually emerging desire (itsha, Lobh). An example below indicates the process of example: It does not mean that the body needs to eat something, say that you are hungry, but that they "would like to eat something."
, Fame, power and wealth to expand the desire for physical and homelike amenities, and above all the desire to subjugate others to his ideas as well as validity steadily, represents one of the main causes of natural and hence dar. human rights violations, because the satisfaction of insatiable desire can be satisfied only at the expense of others - be it the environment, animals or even people.
The term "spirit" (you) is centrally located and in need of explanation in this context. It is a conceptual metaphor. The mind is created according to the AGGS whenever worldly desire and identification superimposed on the mental consciousness (chit bebek bhudi). This is always possible if the mind (bhudi, akal) to accomplish his instrument, the brain uses for something vile - for example, the complex plan to circumvent environmental policies to maximize profits. Conversely, the mind of a surgeon uses to the brain, using a scalpel to help a people. In the first case, the mind follows the spirit and thus acts against the wisdom of the soul (apnnaa bhaannaa). In the second case follows the mind of wisdom and brings the people something good (gur ka bhaannaa).
The final effect of the mind is always that the really strange land of the material world is considered as putative homeland. The person is no longer able to deconstruct his worldly identification and to provide the necessary space to the inner voice of the Creator. The mind is figuratively the shaft to the surface, seduced by the powerful winds erupting from the deep harmony of the ocean and becomes a tsunami. The emergence of mind is thus always the primary source of the violation of the natural and human-rights. Is the most powerful spirit once awakened, the man is hardly able to transcend his own being and acting. This can go so far that at the expense of human rights violations ruthlessly own worldly objectives.
The first step to overcoming such attitudes is AGGS According to the fact that the man should always endeavor not to frighten others, nor to allow themselves to scare the supposed power of the other. This is where all the required tolerance, one indifferent cultural or religious relativism viewed critically. Especially when the limits are exceeded humanity or truthfulness.
As a final resort, the dedication of inherent spiritual wisdom is seen. This can help the person to gradually see through his identification with the mortal world. If this succeeds, it is possible to live a selfless, simple, conscious and virtuous life in harmony with yourself, the environment and others (Hukam). In the further course of development of the rocky and tedious path of self-knowledge (param gati) is capable of the feat of mental return to the source of all being (properly khand) to accomplish.
The path of humility, reflection and transcendence
Spoken summary, the highest human rights is the ability to live life with dignity and in accordance with the natural law of creation. Anyone who tries to go with the flow of the river of wisdom and inspired others to do the acting from the perspective of the Sikh religion truly religious. The necessary condition for this is a virtuous life. The sufficient condition is that the man extended his horizons beyond the earthly life beyond. This is accompanied by an intuitive recollection goes on a modest life. Without an appreciation of simplicity, the excessive growth and thus urge the exploitation of people and the environment can not be reduced.
As long as it's mainly only for worldly concerns in change projects, the cycle of system development and overthrow, revolution and counter-revolution, reform and counter-reform, violence and counter-violence will continue. Is necessary to talk with Dorothee Solle, ensuring access to piety, which produces a sustained resistance to natural and human rights violations.
Those who set us this form of piety, to inspire us today. The recent increase in awareness of the global environment in parts of the world population and the realization that more wealth does not lead to peace of mind, from the perspective of Sikhi is an important step in the right direction.

Further Reading:
Dahram Singh Nihang Singh Samadhi Sahj vers. Sunn Samadhi, Patiala in 1999.

~: SKA Team :~

Thursday, March 5, 2015

Markat musti anaaj ki

markat musti anaaj ki
                   man baura re leeni haath pasaar ||
   chhootan ko sehsa parya
                          man baura re nachyo ghar ghar baar || 
         (Sri Aad Granth, Page 336)

A typical monkey trap consists of a long necked vessel that is filled with grains. In order to reach for the grains, the monkey puts his hand into the vessel and grabs a handful. Due to his filled fist, he is then unable to take his hand out of the vessel. Only if he loosens his grip on the grains he can then get his hand out of the vessel. But he doesn't, and due to this irresistible temptation he is then made to dance from door to door (by his owner) throughout his life, to earn grains for the owner’s children.

Similar is the situation with most of us. Due to our irresistible temptations for materialistic pleasures, which can only be obtained via our physical body, we find it tremendously hard to loosen out grip on our body. We are always worried and tense about the body. The result of which is that we are then made to dance (work) throughout our life, to earn physical pleasures for the owner’s (God’s) children. Be it in the form of a human, a tree, or any other species, all we become is just a medium by which God’s other children are nurtured. Until the time we are bound by this temptation, and maintain grip (or focus) on our body, we remain moved away from our primal goal of self-awareness.

Tuesday, March 3, 2015

Theist and Atheist - Gurmat Perspective

Gur-mat is the name for the eternal (not human) Guru’s wisdom. No other school of wisdom other than Gurmat has the potential to reach the truth. That is why various such schools, which enslave people into the web of illusion have been collectively termed as Manmat. On the other hand, the proponents of these Manmat schools have tagged the true seekers of the truth as atheists (or Naastik, ill-guided etc). The preachers of such Manmat schools consider those people as theists who agree with their philosophy, while those who disagree have been equated to atheists.

Theists (Aastik) and Atheists (Naastik) are antonyms according to the Brahminical school of thought. Consequently, all those who displayed disagreement with the philosophy of the Brahmin and disproved the falsehood within Shastras through logical arguments were defamed by naming them as atheists. On the contrary, Gurmat, which has the potential to bring truth into light, considers both of these words (theist and atheist) to be on a similar standing. That is because, neither of these words have any relation to the truth. Thus, two newer words, Gurmukh and Manmukh were carved to exhibit the sentiment behind the previous two words. Gurmukh are considered those who are in union with the Guru, while the word Manmukh is used to represent both the sets of people for whom Brahmin has used theist and atheist. While a Manmukh lives life according to the wishes of his mind, aGurmukh lives life according to the will of his Satgur (i.e. his inner voice).

According to GurmatSatgur is inside every person and no one is bereft of Satgur, 

ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥
Satgur te khaali ko nahi mere prabh mel milaye|| (Page 850)

But until the time one is capable to attune to one’s Satgur (or the inner voice), one has to gain understanding through the word of the Guru (or Gurbani). Therefore, in the initial stageGurbani acts as the eternal command for us. Living life according to this command, one can get attuned directly to the eternal Guru from within oneself. 

The words Gurmukh and Manmukh have appeared at various places in Gurbani. Theist (Aastik) and Atheist (Naastik) are used rarely and wherever they have been, carry interchangeable meanings, for instance, 

ਆਸਤਿ ਨਾਸਤਿ ਏਕੋ ਨਾਉ ॥
Aasti Naasti Eko Naao || (Page 953)

In the Brahminical school of thought, Aasti (theist) has been referred to someone who has blind faith on this school. But in reality, a school of thought that has nurtured greed in its followers and whose proclaimed target has been self-aggrandizement can only be equated to Naasti (or Naashvant, i.e. mortal). That is why according to Gurmat, both these words,Aasti and Naasti are synonyms.

The language (not to be confused with script) of Gurbani (i.e. Gurmukhi) is different from worldly languages. Many words that appear in Gurbani (Aad Granth) have come from various other schools of thought, but they have been given newer meanings (based onGurmat) and those meanings are explained in Gurbani itself. Gurbani has redefined many words from the Hindu schools of thought, for example Swarga (Heaven), Punn-Paap (Virtue-Sin), Jamman-Maran (Birth-death), Brahm, four Eons/Yugs, and four Padarath(Substances) etc. Here we will talk about only one of them, for instance: Swarga (Heaven) is conceived to be a place somewhere in the sky according to the Hindu school of thought. If one were to look at the etymology for this word, Swa+Ghar = Own+House. In order to maintain the distinction of the newer meaning and to keep it safe from confusions, Gurmatuses Nij instead of Swa which also means ‘own’, hence the word Nij+Ghar (also calledHirda). Each person’s Nij+ghar is in his inside, while Swarga is believed to be somewhere in the sky. There are relevant references in Gurbani that testify to this fact, such as the following

ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥
ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੧॥
Sab sakhiya panche mile Gurmukh nij ghar vaas ||
Sabad khoj eh ghar lahe nanak ta ka daas || (Page 1291)

ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥
ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥
ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ
ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥
Sabh kichh ghar meh baahar naahi ||
Baahar tolai so bharam bhulahi ||
Gur parsaadi jinni antar payeya ||
So antar baahar suhela jeeo || (Page 102)

Thursday, February 26, 2015

Third Eye

Everybody is familiar with the two eyes we have, which are the organs that help us to see the physical world. Actually it is our intellectual prowess that makes us see things by processing the signals brought in from the physical world by these two eye-organs.

On the other hand, for our intellectual prowess to be able to ‘see’, that is, to realize the spiritual world (or the aatma, or our own self) it must grow to attain ‘spiritual wisdom’. This spiritual wisdom (or bibek budh) is also known as the ‘third eye’.

Being engrossed in the materialistic pleasures of the physical world, our third eye is clouded with ignorance. Its prowess only goes as far as seeing the physical world (jaat) and not our real self (jot), while latter should be our major concern as mentioned in the following Gurbani verse,

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥
Jano jot na poochho jaati aage jaat na he || (Page 349)

How can one then remove the cloudiness from the third eye? Gurbani tells,

ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥
Gyan anjan gur diya agyaan andher binaas || (Page 293)

which means that the knowledge from Guru acts like an anjan (eye ointment) that needs to be put into the third eye, thus dispelling cloudiness (or darkness) caused by ignorance. Other verses suggesting the same fact are,

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥
Gurmukhi gyan bibek budhi hoye || (Page 317)

ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥
Satsangati mil bibek budh hoyi || (Page 481)

Tuesday, February 24, 2015

Kachi and Pakki Baani

In conventional sense, it is believed that Aad Granth is Pakki Baani, while all other text of the world is Kachi Baani. Here, Pakki refers to something true and Kachhi refers to something false.

This premise is inherently incorrect. Truth had been, has, and will be written by Bhagats as and when they exist. In the following verse, Gurbani says that Bhagats have existed at all times.

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ
ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥

Har jug jug Bhagat upaya
                        paij rakhda aya Raam rajey || (Page 451)

It is the capability of a Bhagat (or Gurmukh) to discern between truth and false. For instance, writings of the Bhatts were included into the Aad Granth because what they wrote already constituted of Pakki Baani. It proves therefore, that Pakki Baani can exist outside the ambit of Aad Granth, and it is up to the capability of the examiner (Bhagat, Gurmukh) to make the distinction.

Consequently, the word Kachi Baani does not stand for a text outside Aad Granth, but in reality, it means something that expresses only 'worldly truth' as opposed to 'spiritual truth' presented through Pakki Baani. For that matter, even in Aad Granth, there are verses that present worldly truth as an analogy, and therefore shall be deemed as Kachi Baani, for instance,

ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ
ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥

Sagal banaspat meh baisantar
sagal doodh meh gheeya ||

ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ 
ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥੧॥

Ooch neech meh jot samani
               ghat ghat madho jeeya ||1|| (Page 617)

In the above verses, the first one, as an analogy, says that fire is present in all the vegetative matter and butter is present in all the milk there is, and so it is an example of worldly truth (Kachhi Baani). While the second verse which says that in every one deemed high or low, the divine light manifests equally in all hearts is an example of spiritual truth (Pakki Baani).

A thorough understanding of Gurbani upon investigation can provide one with this capability of making the distinction between Kachi and Pakki Baani.

Sunday, February 22, 2015

If only - one is a Gurmukh

There are various reasons that we (Sikhs) do not understand the true message of Gurbani. The most compelling reason among all is our lack of appreciation of the differences between the following three terms, Vidya, Avidya, and Brahmvidya. Gurbani has many references to these at various places, for instance:
ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ (ਅੰਗ ੩੫੬)

viḏi▫ā vīcẖārī ṯāʼn par▫upkārī. (Ang 356)

ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥ (ਅੰਗ ੪੮੬)

Māḏẖo abiḏi▫ā hiṯ kīn. Bibek ḏīp malīn. (Ang 486)

ਪਾਧਾ ਪੜਿਆ ਆਖੀਐ ਬਿਦਿਆ ਬਿਚਰੈ ਸਹਜਿ ਸੁਭਾਇ ॥
ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥ (ਅੰਗ ੯੩੭)
Pāḏẖā paṛi▫ā ākẖī▫ai biḏi▫ā bicẖrai sahj subẖā▫e.
Biḏi▫ā soḏẖai ṯaṯ lahai rām nām liv lā▫e. (Ang 937)

It is evident from the above verses that the people who study or teach in schools, colleges, or universities will not be able to derive the true meanings of Gurbani, because in those institutions, Vidya/Education is only studied/taught and is not analyzed/researched (vīcẖārī). The Vidya/Education that has been thoroughly analyzed can only be beneficial for our spiritual upliftment. Otherwise, educators (as opposed to researchers) are known to engage in bickering and therefore, degrade their intellect.

ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥ (ਅੰਗ ੧੨੪੫)
Akal eh na ākẖī▫ai akal gavā▫ī▫ai bāḏ. (Ang 1245)

ਖੋਜੀ ਉਪਜੈ ਬਾਦੀ ਬਿਨਸੈ (ਅੰਗ ੧੨੫੫)
Kẖojī upjai bāḏī binsai (Ang 1255)

The above verses have been written in context of the educators/scholars or Pandits of that time, and apply cent per cent to the scholars of today as well, because the Sikh scholars of today are also engaged in useless bickering. The scholars are usually limited to reading, while Gurmukhs analyze whatever they have read and investigate how much is the truth in that. That is why Gurmukhs have never been impressed with trivial literature (emanated from Manmat), while plain educators can’t even distinguish what is Manmat and what is not. This understanding can only come when one considers his own Mat (intellect) to be inferior to his Antar-aatma (inner voice).

ਤੂ ਸਮਰਥੁ ਵਡਾ ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ ॥ (ਅੰਗ ੫੪੭)
Ŧū samrath vadā merī maṯ thorī rām. (Ang 547)

The educators or scholars never had this virtue and neither can they ever have it. But if such a virtue does appear in a scholar, then he will never call himself a scholar, and will rather become a Gurmukh. That is why, understanding Gurbani is the domain of a Gurmukhonly.

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ (ਅੰਗ ੯੩੫)
Baṇī birla▫o bīcẖārsī je ko gurmukẖ ho▫e. (Ang 935)

Consequently, only if someone has “learned from Gurbani” instead of “reading Gurbani”, can comprehend it. Off late, scholars have also realized that there is no dictionary that can help us understand Gurbani, because Gurbani in itself is an independent language. A language in which the knowledge of “formless” is provided, and which is not a subject of interest in colleges and universities.

Friday, February 20, 2015


Being a Mayadhaari is not about being rich. It is about putting your desires and motives in to the physical world. For that matter, even a hermit who possesses no money and wears scant clothing, if puts his desire of seeing God in an idol (physical matter), shall be called a Mayadhaari.
                  Everything that is to be seen through the eyes (i.e. the physical world) is Maya, and the one who perceives what is being seen, alone is not Maya. Therefore, our endeavor should be to connect with ourselves (i.e. Aatam-Darsan), than to desire the physical things. The physical necessities for life sustenance, are the things needed for the body (Maya again), and should never become the desires or motivation for the Aatam, i.e. you.

Wednesday, February 18, 2015


The word Daarhi in Gurbani refers to Budhi (Intellect) of a person. If someone does not value another person’s opinion, thereby disrespecting the person’s intellect, this is tantamount to ‘pulling beard’ in metaphorical sense. When a kid stops listening to his father ignoring his advice considering him to be outdated, it is usually said that the kid has grabbed his father’s beard.

Gurbani’s verse

ਸੇ ਦਾੜੀਆਂ ਸਚੀਆ ਜਿ ਗੁਰ ਚਰਨੀ ਲਗੰਨ੍ਹ੍ਹਿ ॥
ਅਨਦਿਨੁ ਸੇਵਨਿ ਗੁਰੁ ਆਪਣਾ ਅਨਦਿਨੁ ਅਨਦਿ ਰਹੰਨ੍ਹ੍ਹਿ ॥ (੧੪੧੯)
Se ḏāṛīāʼn sacẖīā jė gur cẖarnī lagaʼnniĥ.
Anḏin sevan gur āpṇā anḏin anaḏ rahaʼnniĥ. (1419)

refers to ḏāṛīāʼn (beards?) being truthful . How can a bunch of hair be said to be truthful? It actually refers to the Budhi (Intellect) of the person that has surrendered itself to the Guru’s wisdom at all levels*. Such ḏāṛīāʼn (intellect) surrender to the Guru's will day and night, and thus remain in bliss.
*Levels=cẖarn= ਚਰਨ, as in Pehla Charan, Doosra Charan

Difference Between Manmukh And Saakat

Manmukh is someone who, by following the vagaries of his mind, destroys his own precious chance of lifetime.

Saakat is someone who, by adopting trickery and deceit, destroys life of large number of other people too. The following verse by Dasam Patshah talks about Saakat..

ਭੇਖ ਦਿਖਾਇ ਜਗਤ ਕੋ ਲੋਗਨ ਕੋ ਬਸਿ ਕੀਨ ॥ 
ਅੰਤ ਕਾਲਿ ਕਾਤੀ ਕਟਿਓ ਬਾਸੁ ਨਰਕ ਮੋ ਲੀਨ ॥
 (ਬਚਿਤ੍ਰ ਨਾਟਕ)

Bhekh dikhaye jagat ko logan ko bas keen|| 
Ant kaal kaati katyo baas nark mo leen ||
 (Bachittar Natak)

Those who deceive others through their religious outlook and enslave common people, shall not only be subjected to cycle of birth-death (as opposed to liberation of a Gurmukh) but will also undergo reverse evolution.

It Is High Time That Sikhs Take A Truthful Stand

Nanak Dev Jee and Ravidas Jee

Gurbani says..

ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥ 
ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ 
ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥ (੯)

Aakhan vaala kya vechaara || 
Sifti bhare tere bhandara || 
Jis tu dehe tise kya chaara || 
Nanak sach svaranhaara || (9)

meaning thereby that the person who is speaking (Nanak here) is helpless. Nothing is in the hands of the person giving this message. The greater Cosmic truth is shaping each one of us (including the writer of these verses), but those whom it shapes are helpless by themselves.
           But Sikhs in general, address Nanak as Guru (the name reserved for the giver of all knowledge) and ironically, using the same logic do NOT call Ravidas as Guru for some unknown reasons. Either both of them (along with other authors of Gurbani) shall be called Guru, or none of them can be addressed as Guru. But unfortunately, people don't want to speak the truth, because people are divided into groups and are inherently dishonest.
                                                                                  Even if one sees chronologically, Ravidas is a predecessor of Nanak and therefore, must have received and realized the Cosmic truth before him. But the more compelling societal factor of 'lower caste' has overpowered the thinking of mainstream Sikhs and has led them to believe that somehow Ravidas is of a lower stature than Nanak.
                                                                                  The reason of this false belief could be either mischief or stupidity. Both the category of people are not favorable for Gurmat parchaar. If the people propagating this false belief of distinction between the various author's of Gurbani are mischief-makers, then they need to be shown the outside door. That is because they must be doing it on purpose to create rift. If however, they have been doing so due to ignorance, then they can be corrected appropriately.
                                                                      It is high time that Sikhs take a truthful stand, because that is the only path a Sikh is supposed to take.

Explore Gurbani Yourself

The self-proclaimed Saints nowadays are doing everything that is prohibited in Gurbani. They have hijacked Gurbani, and become custodians in a manner such that common people be kept away from any chance of exploration of true meanings of Gurbani. They insist on Gurbani recitation repetitively for hundreds of times because they know that if people are kept busy in recitation, they will not explore it. To engage people in repetitive recitation, they will come up with various made-up benefits.

For instance, if you do recitation 100 times, then you are liberated. There you go. Case closed. That’s really what they are up to. They have gone as far as installing Bhagat Namdev’s statues in temples, the person who has written so much against idol worship. They fear that if the correct message of Bhagat Namdev gets out, it might act as a severe blow to the practice of idol worship elsewhere. And if someone sticks his neck out and speaks against this, these people would spare no time in blaming the other person of sacrilege.

This practice of repetitive recitation of hundreds of Sukhmani Sahib by specially made societies with the excuse that it is a way to connect people with Gurbani is a sham. If anything, common people need to explore the Gurbani themselves and need not get misled by those who engage them in such futile exercise.

Akkhar And Baani

Akkhar(ਅੱਖਰ) or Akshar(अक्षर) means alphabets and therefore, denotes something that is written.
Baani(ਬਾਣੀ) or Vaani(वाणी) means sound and therefore, denotes something that is spoken.

Aad Granth mentions this fact in the following verse,

ਅਖਰੀ ਲਿਖਣੁ, ਬੋਲਣੁ ਬਾਣਿ ॥ (४)
Akhri likhan, bolan baani(i)|| (4)

With this information, one must realize that any written format, like Aad Granth is, cannot be called Baani. It is a collection of Akkhars and only when you speak those Akkhars, Baani is produced.

Friday, February 6, 2015



The following Gurbani verse

ਗੁਪਤੇ ਬੂਝਹੁ ਜੁਗ ਚਤੁਆਰੇ ॥
Guptey boojhoh jug chatuaare || 

clearly states that Eon/Yug/ਜੁਗ is something that needs to be figured out (boojhoh). This means that the earlier conventional belief about what an Eon/Yug/ਜੁਗ is (that is, time period spread across centuries of time), must be false.

The next part of the verse states

ਘਟਿ ਘਟਿ ਵਰਤੈ ਉਦਰ ਮਝਾਰੇ ॥ (ਆਦਿ ਗ੍ਰੰਥ, ੧੦੨੬)
Ghat ghat vartai udar majhare || (Aad Granth, 1026)

meaning thereby that the Eon/Yug/ਜੁਗ is something that manifests inside the Ghat/ਘਟਿ (that is, the abode of the soul). It is precisely for the same reason that another verse that states

ਇਕ ਘੜੀ ਨ ਮਿਲਤੇ ਤਾ ਕਲਿਜੁਗੁ ਹੋਤਾ ॥ (ਆਦਿ ਗ੍ਰੰਥ, ੯੬)
Ik gharhi na milte ta kaljug hota || (Aad Granth, 96)

clarifies that if I am not in union with my inner self (na milte) for even a second (ik gharhi), I am in Kaljug (which is one of the conventional 4 Eons/Yugs). It also means of course, that if one 'is' in unison, then one is not in Kaljug. This goes contrary to the popular belief that the current time period of human race is Kaljug, for everyone.

According to Gurbani, whosoever is under the influence of Kalpana (desires) is in Kaljug, and whosoever has surrendered to the truth (that is, Sat) is in Satjug (another one of the conventional 4 Eons/Yugs). The stage when one is in the womb, and is creating and getting connecting with the physical body is Dwapar (another Eon/Yug). The stage when one leaves this body and proceeds further is called Treta (another Eon/Yug).