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).