Bijla Singh

You are getting the point. There are many parents who teach their kids and raise them in Gurmat yet the kids fall victims to drugs and alcohol. Why? The fact is that the kids are most influenced by their company and the movies they watch. Why are so many girls running off with guy and get married? They think their lives will end up like in the movies and their “love” will win in the end. Do you know when Surjeet Bindarakhiya’s song “Kuri Pagh De Paich Te Margayee” came out, every single guy started wearing a turban. Why did that happen? Bollywood movies whether in India or USA or Canada have much influence on Punjabis. When young kids see movie actors “heroes” drinking alcohol and smoking they think it is okay to do it because the “good guys” are doing it. Why is homosexuality still not legal in California? Because majority of the people don’t want their kids to assume that it is okay to do it and is natural. Media influences every aspect of our lives. Look around you and see how many people believe the newspapers, tv news and magazines. Almost every hindu blames Sikhs for spreading terrorism in 80s. Why? Because of the media. It I svery powerful and you are a naïve kid for not knowing that. So you are saying youth is dropping out of school in USA and Canada? Care to provide some numbers and hard facts? I see people dropping out, working and then going back. I see the youth sticking in through the collage. I have seen amritdharis becoming monas and monas becoming amritdharis. It is happening both ways. Situation you see in your neighborhood is not the same in other cities let alone in another country. Don’t generalize the entire youth based on few individuals you see. That is really ignorant and dumb. After all, what does this have to do with you being against Khalistan? Is Khalistan causing all of this? No. So go do it. No one is criticizing you. Then why are wasting your time in opposing Khalistan when you think you can do better by giving back? Many Khalistanis and anti-Khalistans are giving back the way they think is right and are helping people in Punjab. Just because you don’t see it doesn’t mean it is not happening. Girls running off with Muslims is the problem in UK not in Punjab unless you go to Kashmir in which case majority of Sikhs there are amritdharis and in some areas if one becomes a mona he is boycotted from the community. I know plenty who will go back. Time Is not right. First do parchaar, raise awareness, get some people together and when revolution starts fight back. Preaching is not a bad thing. Aren’t you preaching as well? If one says Sikhs have the right to live free way of life would you criticize him for preaching and not fighting? I asked you before: why is it that Sikhs cannot raise their voices and preach about Khalistan? Why can’t Khalistanis have good lobbyists and propaganda? Why can’t they use media to let the general public know? Do they have to fight all the time? If yes then aren’t you being a big <banned word filter activated> for expecting too much from Sikhs when you know for a fact that not every American fought in American Revolution, WWI and WWII, Vietnam, Kosovo and now in Afghanistan? Why aren’t all the Indians fighting against Pakistan and why isn’t every Muslim fighting for Kashmir? Why are you being a bigot? Not every single Sikh fought in all the wars. Some fight, some preach, some spread propaganda, some support financially etc. Every movement needs all of this. Can you give me the exact date and time when you will be going back? So it is the people’s fault not Khalistan. Blame people not the movement. Khalistan is not playing any role in mismanagement of the gurdwaras. Khalistan is for a good cause which is to make better lives of the Sikhs and provide them with everything they don’t have. Punjab is not the richest state in India. Even in education the highest rank it has held is second (first was Kerela) now it is at 5th (I think). First go make India better and tell the government to give back the control of water, electricity and farmers to price their own crops. Then ask the government to setup industry like it did in Haryana. Then we will see how many people move out of the state and how many drop out of schools. Don't waste your time in opposing something you don't agree with. Sikhs want Khalistan to make Punjab better. Why don't you at least ask some to help you financially and this way you can have some Khalistanis on your side making things better but rather all you do is criticize.

Okay so you are in Canada? Then aren't you hiding in Canada? Why are you not in Punjab? So you think every gurdwara is controlled by Khalistanis? This is a joke. Come to USA and see for yourself. Most gurdwaras that have chairs are controlled by monas. Others who wear turbans and look like Sikhs are power hungry but neither support Khalistan. Your criticism is based on people's actions instead of the movement itself. You are against Khalistan because you disagree with Khalistanis. Then why aren't you against India since you disagree with them also? Do you turn against your own family members if disagreement occurs? I see the problems as well but I tend to fix them rather than turning against the movement. If you want to know what I have done, I will tell you the people you can talk to if you go back and hear from them. I blame the government for bringing it in and not stopping its flow. Then I blame the parents for not teaching their kids about Sikhi. Then I blame the youth for not learning about their own religion. Less boys are graduating because they are leaving the country. More boys are going to USA, Canada, UK and Australia for education than girls. Hence, you get more girls graduating. Others are going to work and support their families. The problem is this: Where are the jobs and employment opportunities? And is the salary enough for fulfill family needs and meet the inflation? How do you plan on fixing this problem? Are you gonna setup schools, universities and industry? No. So the root of the problem won't go away. So now it is your theory. Not a fact then. Many of the youth did go back to fight in 80s and 90s. You haven't seen their pictures? Gandhi went back which means only one hindu did but Sikhs went back in large numbers. Compare the ratio first. Sikhs started Gadar Party, Babbar Akalis and Azad Hind Fauj in other countries. Any answer to this? It Is not a crime to live in the West. Why not ask all the Indian supporters to go back to India, the country they support. Khalistanis don't have a country and are being persecuted in India. So they have more reasons to live outside of India. In the West they can raise their voices and educate the world but what are Indians doing in the West? Why aren't you going back to fight for India in Kashmir? That would make India better. So corruption needs to be eradicated. Where is this corruption coming from? Obviously, from the government. Then how would you fix the government and make it corruption free? You can't. I call India hindu country because it is and the government supports Hindus only. You can have anyone as P.M. or president but hindu agenda doesn't change. Why haven't we gotten justice if a "Sikh" is P.M.? Why haven't Muslims got justice for 2002 killings in Gujrat. Hindus can go around in streets and kill people and police does nothing but if Sikhs protest peacefully against sacrilege of Gurbani they are arrested. So much for the "democracy". You fail to see the reality. Many monas become Sikhs in the West and more Punjabis learn about Sikhi in western countries than people in India. Progress is always slow but not everyone is on drugs. Maybe that's all you see. I agree money is being wasted in building new gurdwaras but Khalistan is not the cause of this. It is the greed of power which is not limited to Khalistanis. Many monas are creating problems by keeping chairs and not following the maryada. Not every Khalistani is the same. There is nothing wrong in preaching for Khalistan as it is what we need but don't expect every single individual to go back to fight. That is ridiculous. You expect a 5 year old kid shouting for Khalistan to pick up a gun and fight against India? Is that reasonable? Why can't the movement have supporters that can fight with pen, their voice and using the media? Why does everyone have to fight. As long as we support the same cause we are brothers. Ask Indians to go back and fight for Kashmir first. Ask everyone American to fight against Bin Laden first. To demoralize a community, attack their character. Youth got hooked on drugs. Media portrays movie actors drinking wine with cigarette in one hand. Sikhs are portrayed as clowns. What effect does all of this have on the youth? Think about this. Government had a big hand on it and Sikh preachers could not stand against it to stop the youth from going astray. Criticize the movement based on rational reasons not based on what people are doing. Would you oppose Gurmat based on what Sikhs are doing these days? There are bad people in every country, community and movement. We have fair share of bad people damaging the cause of Khalistan but that is not to say that the cause itself is a bad one. You want to fix India while I want to fix the movement and have it on the right path so we could achieve independence.

Jeevan, you are making false statements all over the place. Sikhs were betrayed in Anglo Sikh Wars by dogras not by Sikhs. It was dogras that are the real culprits. Sikhs trusted them and treated them equally. In turn what they did is clear to everyone. You do not know how partition worked. British never wanted to put Lahore on the east side. Punjab was divided based on population. Besides, Sikhs were never the majority in Lahore. If it wasn’t for Sikhs India never would’ve had the Punjab it got in 1947. You are simply deluded into thinking that Indira Gandhi could’ve been tried in courts which were controlled by her own party. Every judge supported her. Not to mention half million hindu sadhus spoke against Sikhs and supported her for attacking Sikhs. The same courts did nothing against the perpetrators who organized the mobs. Time has changed but justice is still not served. Why? Sikhi has not lost the moral compass. It is people who are blinded by Brahmanism. Dalits are not any different. Ravidas Ji never started any cult or group then where are these Ravidasis are sprouting from? What moral principles did they show when they burnt shops and attacked innocent people in Punjab? Which moral principle is Jason highlighting by threatening to kill Sikhs all over India? Just because they have support of Brahmins doesn’t mean they have moral grounds. I hardly doubt every single Hindu will fight against the Sikhs because that is simply impossible. Most Hindus will run around like jackals when the Singhs fight back in a organized manner. We rather die fighting than accept slavery which dalits have suffered for thousands of years. Brahmins were never their friends and even today dalits are only puppets. As long as they serve the purpose of Brahmins, they will be supported by even then they will be lower caste. Ravidasis are classed as part of Hinduism and whichever group accepted that became extinct. Only Sikhs are fighting against it and shall win. Guru Sahib is on our side and that is all we need. If we could stand against mighty empires of Mughals, British, Durannis then this Hindu country is not any different to us. We shall win again.

People like Jason don’t want to listen and with the language he is using against Sikhs and Sikh Gurus it is better he stays away. He is threatening Sikhs and the response cannot be in peace. You check the history first. What did Khalsa do when the enemies challenged and threatened to kill Sikhs? Sikhs during Misl period also fought the invaders who wished to finish off Sikhi. Sikhs need to follow Gurmat first before we tell anyone else to join Sikhi. Sikhs will grow when they follow Gurbani and shall perish when they follow their manmat.

Except Christians and Muslims all other dukki tikki cults try to run their deras by twisting Gurmat. They keep Guru Granth Sahib yet preach their own trash. All try to portray themselves as Gurus which is false. We are not afraid of Christians or Muslims. Look back in history when they ruled India. Who stood up to them? Sikhs did. Where were dalits? Cleaning toilets of Brahmins. What’s real arrogance is that a follower of Ravidas (who preached peace and never fight) is talking about killing innocent Sikhs all over India. Is this what your fake babas teach you? Can you justify your statement based on Ravidas’s bani? You are the one going around in the streets like hooligans, burning shops, causing riots and attacking innocents yet Sikhs are the terrorists. What a great way to show your chumaar puna. You people will never learn. Mughals, British and many others said the same thing yet here we are. Sikhs still exist. You chumaars are uneducated and ignorant. When will you learn the fact that Khalsa will never cease to exist. When great empires couldn’t exterminate us who the h*e*l*l are you? We will be here but your cult won’t and neither would India. Ravidas was a sargun worshipper first. He went to Kabir Ji to debate which was recorded by Bhagat Sain Ji in “Samvaad Kabir Ravidas”. Kabir Ji won and Ravidas started worshipping nirgun Akaal. Then he obtained Naam from Guru Nanak Dev Ji. His entire bani is in Gurmukhi. He uses same mangal and Rahao in his bani. His copied Aarti from Guru Sahib. You know nothing about Bhagat Ravidas yet claim to be his follower. By the way do you also follow the same profession as Ravidas? Many of your people in India walk around barefoot. Make them some shoes. Bigotry at its peak. Peace loving? You caused riots in Punjab and threatening to kill innocent Sikhs all over India. You are the one starting terrorism. You dalits are not even considered part of human society in India. Your women were not allowed to cover their chest by Brahmins. Your women became prostitutes of Indian temples under the name of “devdasis”. If you could survive all that without fighting back then Khalsa won’t be finished because it fights back and stands up. Difference is you are eunuchs and Sikhs are fighters. Good to hear you have finally accepted yourselves as hindus. You are not Sikhs. Sikhs believe in Shabad Guru not a book. Shabad has always been the Guru not paper, ink or binding. Aren’t clothes of your baba made in factory that cost 100 rupees? Isn’t diaper your baba wears made in a factory? Let’s talk about your guru. Ravidas’s Guru was Guru Nanak Dev Ji. Since you won’t follow Guru Nanak Sahib Ji we go to the next guru of Ravidas Ji who was Ramanand Ji. Why don’t you follow Ramanand or his first guru Raghva Ji? Or better yet follow Ramanuj? Ravidas Ji never appointed anyone, never started any movement/cult/group and never established dera. So what is your history? Your current babas are fake. They are simply humans and the fools died with a bullet. After one is dead you look for another body and wander about like a madman in the streets. Shabad Guru is always eternal and never dies. Ask Brahmins who the laughing stock is. Your status can be found in their books and look at how dalits live in India.

1) Just like any other country’s independence, Khalistan’s independence won’t be easy. It is not a simple thing as picking up a gun and start shooting. First thing is to have unity which we don’t have. So people need to be educated about Sikhi and Sikh history, youth need to be encouraged to become Sikhs and practice arms. Fighting is the last resort. We need to use all the powers: pen, media, newspaper, magazines, camps, and at the end fighting for our rights. It must be a collective effort. How do you plan to fix the problems you are talking about? 2) Your arguments are simply childish. Do you actually think Khalistan will come and these problems will still be there? These problems must go first. People need to be educated. They need to learn the true message of Sikhi and follow it before there can be any movement for independence. Sikhs need to come together and rectify many of the problems regarding youth and prepare them to fight for the Sikh cause. My questions to you are: how do you plan on fixing the problems about drugs, pre marital sex, abortion etc by hiding in UK? What are your plans? How do you plan on convincing youth to go to school and get degrees? Do you plan to setup schools and industry so that graduates might get employment opportunities? Otherwise you are no better than other online talkers. 3) Why do people want to move? Think about it. Besides, Sikhs can live in other countries. Don’t Indians live in other countries like yourself? 4) I am certain that you don’t even know 1% of Khalistanis unless you can provide exact numbers of Khalistan supporters in the world and then provide names of all of the ones you know personally. If that number comes out to 99% then I will believe you are talking in real sense. Look back in history first. Baba Banda Singh went from outside. Bhagat Singh at one point left the country. Kartar Singh Sarabha went back from USA. Gadar Party, Babbar Akali and Azad Hind Fouj all originated in other countries and went back. Gandhi himself went back from Africa. Were all of them cowards and hiding? Then what is your problem with Khalistanis living in the West and supporting the Sikh cause? You are extremely intolerant and have some sort of animosity towards the Sikhs. Why do you think one must have to fight if they support Khalistan? Did all anti-British Indians fight? No. Did everyone fight against Abdali, Mir Mannu, Indira Gandhi? No. I will use your argument the same way. 99% of anti-Khalistanis support India and talk about fixing drug problems in Punjab yet they won’t go back. Why talk about it? Why not pick up a gun and go fight in Kashmir against Pakistan? Why not go back and fix the problems? 5) This is solely your opinion but realize the fact that Sikhs have the choice to disagree with you. I have stated before, hundreds of eyewitnesses testified against Tytler and Sajjan Kumar in courts but their voices were ignored. What makes you think the government will deliver justice when the government was behind all the crimes and oppression? It is foolish to hope for justice from someone who killed your own family members. No? You are the one who doesn’t know how the Indian political and economical system works. You want to make India better. Go ahead and fight for justice in the courts. No one is stopping you and it would be better than hiding in UK and wasting all the time you are spending in opposing Khalistan. Lead by example. 6) No one is trusting Muslims but provide some hard evidence that Pakistan is preparing to attack Khalistan. Do you have their future plans? I don’t think so. You think negative about Khalistan but I don’t. I think they would be friendly with us because they hate India. I think youth knows about Sikhi in the West more than in Punjab so they have the potential to fix the problems. Sikhs fight for their own rights and they need their own country. If they have to spend all the time and energy to fix a Hindu country and make it better why not channel all that towards Khalistan where they can rule themselves. It was the government (BJP+Badal) that allowed massive drugs in Punjab in 1997. If Pakistan is bringing in all the drugs then clearly India is allowing it. Do you even know who distributed drugs in Khalsa College and GNDU? Who allowed opening of all the clubs, alcohol shops in Punjab? Who is allowing medicine shops to sell drugs to young kids? Once the government started it, Punjabis started to take more and more of it on their own. But only the government can stop the drug influx in the country from Pakistan. Why don’t you go back and fix this problem and stop the drug smuggling? Like I said, be part of the solution. Had you followed your own words of not wasting energy and time on Khalistan and spending it on fixing problems in India you would’ve done something better. You are the one wasting time and energy in opposing Khalistan yet accusing others. Again, go back and do what you think is right then ask others.

Vaar 1 Pauri 4 ਓਅੰਕਾਰੁ ਆਕਾਰੁ ਕਰਿ ਏਕ ਕਵਾਉ ਪਸਾਉ ਪਸਾਰਾ॥ All pervading Oankar through His One Word created the whole expansive cosmos. ਪੰਜ ਤਤ ਪਰਵਾਣੁ ਕਰਿ ਘਟਿ ਘਟਿ ਅੰਦਰਿ ਤ੍ਰਿਭਵਣੁ ਸਾਰਾ॥ Through the five elements, as the quintessence He permeated in the three worlds and their denominations. ਕਾਦਰੁ ਕਿਨੇ ਨ ਲਖਿਆ ਕੁਦਰਤਿ ਸਾਜਿ ਕੀਆ ਅਵਤਾਰਾ॥ That creator could not be seen by anyone, who to expand Himself created the infinite nature (prakrti). ਇਕ ਦੂ ਕੁਦਰਤਿ ਲਖ ਕਰਿ ਲਖ ਬਿਅੰਤ ਅਸੰਖ ਅਪਾਰਾ॥ He made myriad forms of nature. ਰੋਮਿ ਰੋਮਿ ਵਿਚਿ ਰਖਿਓਨਿ ਕਰਿ ਬ੍ਰਹਮੰਡਿ ਕਰੋੜਿ ਸੁਮਾਰਾ॥ In each one of his hair he gathered up millions of worlds. ਇਕਸਿ ਇਕਸਿ ਬ੍ਰਹਮੰਡਿ ਵਿਚਿ ਦਸਿ ਦਸਿ ਕਰਿ ਅਵਤਾਰ ਉਤਾਰਾ॥ And then in each universe He created ten avtars (Hindu mythology). ਕੇਤੇ ਬੇਦਿ ਬਿਆਸਿ ਕਰਿ ਕਈ ਕਤੇਬ ਮੁਹੰਮਦ ਯਾਰਾ॥ He has created many a dear personalities such as Vedavyas and Muhammad dear to the Vedas and the Katebas respectively. ਕੁਦਰਤਿ ਇਕੁ ਏਤਾ ਪਾਸਾਰਾ ॥4॥ How wonderfully the one nature has been expanded into many.(4) Some Veechar 1) First line says that from one word of Waheguru everything was created. This means that no Brahma, Vishnu and Shiv played any role in creating the creation. Gurbani also says ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ 2) Lines 3 and 4 state that Waheguru is limitless and no one can determine how big and vast He is. If one was to ask how big is the creator? In line 5 Bhai Sahib says imagine size of millions of universes and make that equal to one small hair on the body. That is how big the creator is. In other words, His size is infinity because He is beyond His creation and always greater. 3) Lines 6 and 7 explain that in each universe He created ten avtars (according to Hindu belief there are 10 main incarnations of God one of which is yet to come named Kalki). He also created many Viaysa and Mohammad (prophet of Muslims). This is vastness of His creation. It also proves that avtars and prophets are merely part of His creation just like humans, animals, plants etc. Prophets and avtars are not Waheguru. This is why in Dasam Granth and Gurbani Guru Sahib says many are avtars of Krishna, Shiva, Rama and Bishan and at the end all were killed by Kaal (death). Only Waheguru is the permanent power and Sikhs worship Him alone. ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥ ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥ ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥ (ਜਪੁਜੀ) ਕਈ ਬ੍ਰਹਮ ਬਿਸਨ ਬਿਚਾਰ । ਕਈ ਰਾਮ ਕ੍ਰਿਸਨ ਰਸੂਲ । ਬਿਨ ਭਗਤਿ ਕੋ ਨ ਕਬੂਲ । 8।…ਕਈ ਕ੍ਰਿਸਨ ਬਿਸਨ ਅਵਤਾਰ ।9।…ਕਈ ਰੁਦ੍ਰ ਛੁਦ੍ਰ ਸਰੂਪ । ਕਈ ਰਾਮ ਕ੍ਰਿਸਨ ਅਨੂਪ ।10।…ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫਿਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈ । (ਅਕਾਲ ਉਸਤਤਿ) Always keep in mind, not once will we find a single line in Gurbani or in Vaars that talk about more than one Satguru in existence. There are not multiple Satguru in the creation. Only one exists and that is Akal Purakh Himself. Akal Purakh manifested in the form of Guru Nanak and guided the humanity. Now He is guiding through Guru Granth Sahib. Vaar 40, Pauri 8 clearly says (will be posted later in details) that many pirs, avtars, prophets etc are in existence but no one can attain salvation without Satguru. In Vaars except Guru Nanak Sahib Ji (Light that passed on) no one is given the status of Satguru. Everyone else is bhagat, prophet, pir, avtar etc. Satguru has always been one.

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Bhai Gurdas Ji was cousin of Bibi Bhani Ji and nephew of Guru Amardas Ji. He was a great gursikh and lived his life according to Gurmat. He wrote Vaars and Kabits explaining Gurmat principles, rehat and character of Gursikhs, uniqueness of the Panth and status of Guru Sahib compared to other prophets, avtars and messengers. He also wrote some of Guru Sahib's history and used many examples and mythological stories to explain moral and ethical principles. He was honored with the task of writing 'Pothi Sahib' (later known as Guru Granth Sahib). He was a great preacher who spread Sikhi in Agra, Kanshi, U.P, Kashmir and other parts of the country. Although every pauri of every Vaar is a must read and very important but I will be posting some of the pauris (as time allows) that I think would help all of us a great deal to learn about Gurmat. First let's start with the mangal. Vaar 1 Pauri 1 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ One Universal Creator God. By The Grace Of The True Guru: ਨਮਸਕਾਰੁ ਗੁਰਦੇਵ ਕੋ ਸਤਿ ਨਾਮੁ ਜਿਸੁ ਮੰਤ੍ਰ ਸੁਣਾਇਆ । I bow before the Guru (Guru Nanak Dev) who recited the Satnam mantra (for the world). ਭਵਜਲ ਵਿਚੋਂ ਕਢਿ ਕੈ ਮੁਕਤਿ ਪਦਾਰਥਿ ਮਾਹਿ ਸਮਾਇਆ । Getting (the creatures) across the world ocean He raptly merged them in liberation. ਜਨਮ ਮਰਣ ਭਉ ਕਟਿਆ ਸੰਸਾ ਰੋਗੁ ਵਿਯੋਗੁ ਮਿਟਾਇਆ । He destroyed the fear of transmigration and decimated the malady of doubt and separation. ਸੰਸਾ ਇਹੁ ਸੰਸਾਰੁ ਹੈ ਜਨਮ ਮਰਨ ਵਿਚਿ ਦੁਖੁ ਸਵਾਇਆ । The world is only illusion which carried with it much of birth, death and sufferings. ਜਮ ਦੰਡੁ ਸਿਰੌਂ ਨ ਉਤਰੈ ਸਾਕਤਿ ਦੁਰਜਨ ਜਨਮੁ ਗਵਾਇਆ । The fear of the rod of Yama is not dispelled and the sakts, the followers of the goddess, have lost their lives in vain. ਚਰਨ ਗਹੇ ਗੁਰਦੇਵ ਦੇ ਸਤਿ ਸਬਦੁ ਦੇ ਮੁਕਤਿ ਕਰਾਇਆ । Those who have caught hold of the feet of the Guru have been liberated through the true Word. ਭਾਉ ਭਗਤਿ ਗੁਰਪੁਰਬਿ ਕਰਿ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦ੍ਰਿੜਾਇਆ । Now being full of loving devotion they celebrate the gurprubs (anniversaries of the Gurus) and their acts of remembrance of God, charity and holy ablutions, inspire others also. ਜੇਹਾ ਬੀਉ ਤੇਹਾ ਫਲੁ ਪਾਇਆ ॥੧॥ As someone sows, so he reaps. This pauri is mangal of Guru Sahib. Bhai Sahib is narrating his own story of coming in the sanctuary of Guru Sahib. He bows before Guru Sahib who gave him 'Satnam'. In the following Vaars it becomes clear that only Guru Nanak Sahib preached 'Satnaam' which refers to gurmantra. By obtaining naam, his fear of death and birth was erased. He was shown the path of salvation. He was told to do naam japp and celebrate gurpurab. From this Vaar we can conclude the following points: 1) Only when one gets gurmantra he/she becomes guru wala. Bhai Sahib became gursikh when he was given 'Satnaam'. 2) Bhai Sahib was taught to meditate upon shabad and hence Nirgun Akaal. This proves that Gurmat is very unique since others advocated Sargun worship i.e. Rama, Krishna, Shiv etc. 3) 6th line shows that it was through the Shabad Bhai Sahib attained muktee. Therefore, even when there was 'Deh' Shabad was the true Guru. 4) 7th line proves that Guru Amar Daas Ji started organizing Sikhs in large numbers to celebrate Gurpurabs. Celebrating Gurpurab was a common practice among Sikhs during Guru Amar Daas Ji's times. It is clear that celebrating Guru Nanak Sahib's pargat divas was a big event during those days. A closer look at the history, common practices and Kabits we can easily reach the conclusion that Guru Sahib's parkash was in Kattak. Since celebrating Gurpurab of Guru Nanak Sahib had begun during Guru Amar Daas Ji's times, it was nearly impossible to convince them to start celebrating it in Vaisakh which never happened. Please share your thoughts. Guru Rakha

ਕਿੱਸਾ ਰੂਪ ਕੌਰ ਦਾ ਸਿਰਦਾਰ ਕਪੂਰ ਸਿੰਘ (ICS) ਦੇ ਜ਼ੁਬਾਨੀ ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ ਦੇ ਭਾਗ 'ਤ੍ਰਿਆਚਰਿਤਰ' ਬਾਰੇ ਪੰਥ ਅੰਦਰ ਕੁਝ ਲੋਕਾਂ ਵਲੋਂ ਕਾਫੀ ਰੋਲਾ ਰੱਪਾ ਪਾਇਆ ਜਾ ਰਿਹਾ ਹੈ। ਬੀਤੇ ਸਮੇਂ ਅੰਦਰ ਵੀ ਇਸੇ ਤਰ੍ਹਾਂ ਦਾ ਮਸਲਾ ਉੱਠਦਾ ਰਿਹਾ ਹੈ। ਇਸੇ ਸੰਦਰਭ ਵਿੱਚ ਅੰਮ੍ਰਿਤਸਰ ਖਾਲਸਾ ਕਾਲਜ ਦੇ ਇਕ ਪ੍ਰੋਫੈਸਰ ਰਾਮ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਨੇ ਇਕ ਲੇਖ 'ਚਾਨਣ ਮੁਨਾਰਾ' ਗੋਸ਼ਟੀ ਕਮੇਟੀ ਦੇ 'ਗੁਰਮਤਿ ਪ੍ਰਕਾਸ਼' ਰਸਾਲੇ ਵਿੱਚ ਲਿਖਿਆ ਹੈ ਕਿ ਦਸਮ ਪਿਤਾ ਗੁਰੂ ਗੌਬਿੰਦ ਸਿੰਘ ਕਿ- 'ਭਰ ਜੁਆਨੀ ਵਿੱਚ ਇਕ ਸਨੁੱਖੀ ਮੁਟਿਆਰ ਆਪ (ਗੁਰੁ ਸਾਹਿਬ) 'ਤੇ ਆਸ਼ਕ ਹੋ ਜਾਂਦੀ ਹੈ। ਆਪਜੀ ਨੂੰ ਘਰ ਬੁਲਾ ਕੇ ਆਪਣੀ ਜੁਆਨੀ, ਹੁਸਨ ਤੇ ਆਪਣੇ ਮਾਲ ਦਾ ਜਾਦੂ ਪਾਉਣ ਦਾ ਪੂਰਾ ਯਤਨ ਕਰਦੀ ਹੈ। ਪਰ ਜਦੋਂ ਆਸ ਪੂਰੀ ਨਹੀਂ ਹੁੰਦੀ ਤਾਂ ਇਕ ਹੋਰ ਬੜਾ ਖਤਰਨਾਕ ਤੀਰ ਛੱਡਦੀ ਹੈ। ਆਪ ਜੀ ਨੂੰ ਸੰਬੋਧਨ ਕਰਕੇ ਆਖਦੀ ਹੈ-"ਤੁਸੀਂ ਮੇਜ਼ਬਾਨੀ ਤੇ ਹੁਸਨ ਦਾ ਅਪਮਾਨ ਕਰ ਰਹੇ ਹੋ। ਇਕ ਮੁਟਿਆਰ ਹੋਰ ਸਭ ਕੁਝ ਜਰ ਸਕਦੀ ਹੈ, ਪਰ ਹੁਸਨ ਤੇ ਜੁਆਨੀ ਦਾ ਅਪਮਾਨ ਨਹੀਂ। ਐਸੇ ਹੀ ਅਪਮਾਨ ਦਾ ਬਦਲਾ ਲੈਣ ਲਈ ਲੂਣਾ ਨੇ ਪੂਰਨ ਭਗਤ ਦਾ ਕੀ ਹਾਲ ਕੀਤਾ ਸੀ। ਲੂਣਾ ਦੀ ਰੂਹ ਇਸ ਵੇਲੇ ਮੇਰੇ ਅੰਦਰ ਪਰਵੇਸ਼ ਕਰ ਚੁੱਕੀ ਹੈ।….ਮੈਂ ਹੁਣੇ ਹੀ ਰੌਲਾ ਪਾਉਣ ਲੱਗੀ ਹਾਂ, ਚੀਕਾਂ ਮਾਰਾਂਗੀ ਤੇ ਕਹਾਂਗੀ ਕਿ ਇਸ …ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਇਕੱਲਾ ਵੇਖ ਕੇ ਮੇਰੀ ਇੱਜ਼ਤ ਤੇ ਹੱਥ ਪਾਉਣ ਦਾ ਯਤਨ ਕੀਤਾ ਹੈ।….ਜੇ ਭਲਾ ਚਾਹੁੰਦੇ ਹੋ ਤਾਂ ਸਮਝੋ, ਤੇ ਹਠ ਨਾ ਕਰੋ।….ਆਪਣੀ ਇੱਜ਼ਤ ਬਚਾਓ ਤੇ ਮੈਨੂੰ ਤਪਦੀ ਨੂੰ ਠਾਰੋ।"….ਪਰ ਸਤਿਗੁਰੂ ਘਬਰਾਏ ਨਹੀਂ…। ਬੋਲੇ, ਸਾਧੋ…ਕਾਮੁ ਕ੍ਰੋਧ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ।' …ਹੁਣ ਮੈਂ ਜਾਂਦਾ ਹਾਂ। ਇਸ ਤਰ੍ਹਾਂ ਦਸਮ ਪਿਤਾ ਉਸ ਦੇ ਜਾਲ ਵਿੱਚ ਨਿੱਕਲ ਗਏ।' (ਸਫਾ 26-27) ਲੇਖਕ ਵਿਦਵਾਨ ਹੈ, ਪਤਾ ਨਹੀਂ ਇਸ ਨੇ ਕੀ ਸਮਝਕੇ ਇਸ ਲੋਕਵਾਰਤਾ ਤੇ ਲੋਕ-ਸਾਹਿਤ (ਕਥਿਤ-ਕਹਾਣੀ) ਨੂੰ ਇਕ ਇਤਿਹਾਸਕ ਘਟਨਾ ਸਵੀਕਾਰ ਕਰ ਲਿਆ ਹੈ? ਜਦੋਂ ਕਿ ਦਸਮ ਗ੍ਰੰਥ ਵਿੱਚ 'ਤ੍ਰਿਆਚਰਿਤਰ' ਦੇ ਅਰੰਭ ਵਿੱਚ ਹੀ ਗੁਰੁ ਸਾਹਿਬ ਨੇ ਆਪ ਹੀ 'ਪਖਯਾਨ-ਚਰਿਤ੍ਰਲਿਖਯਤੇ' ਕਹਿ ਕੇ ਸਭ ਸਪਸ਼ਟ ਕਰ ਦਿੱਤਾ ਹੈ ਕਿ ਰੂਪਕੌਰ ਦੀ ਕਥਾ ਇਕ ਮਨੋਕਲਪਤ ਕਹਾਣੀ ਕਿੱਸਾ ਹੈ, ਜੋ ਕਿ ਨਸੀਹਤ ਦੇਣ ਲਈ ਕਹੀ ਅਤੇ ਕਥਨੀ ਗਈ ਹੈ ਜਿਸ ਵਿਚ ਪੁਰਸ਼ ਨੇ ਇਸਤਰੀ ਨਾਲ ਚਰਿਤਰ ਖੇਲਿਆ ਹੈ। ਤਿੰਨੇ ਕਹਾਣੀਆਂ 21ਵੀਂ, 22ਵੀਂ ਅਤੇ 23ਵੀਂ 'ਰੂਪ ਕੌਰ' ਕਿੱਸੇ ਦਾ ਹਿੱਸਾ ਹਨ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਸਹਿਤ ਰਚਨਾ ਦੇ ਰੁਪਾਂਤ੍ਰਾਂ ਤੋਂ ਅਣਜਾਣ ਸਿੱਖ, ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਘ ਕਰਤਾ 'ਤ੍ਰਿਆਚਰਿਤਰ' ਦੀ ਸਵੈ-ਜੀਵਨੀ ਇਤਿਹਾਸ ਸਮਝ ਲੈਂਦੇ ਹਨ ਅਤੇ ਗ੍ਰੰਥ ਕਰਤਾ (ਗੁਰੁ ਸਾਹਿਬ) ਜੋ ਮੁੜ-ਮੁੜ "ਚਰਿਤਰ ਪਖਯਾਨੇ," "ਭੁਪ ਮੰਤਰੀ ਸੰਬਾਦੇ" ਦਾ ਹੋਕਾ ਦੇਈ ਜਾਂਦੇ ਹਨ, ਉਸ ਨੂੰ ਅਣਡਿਠ ਕਰੀ ਜਾਂਦੇ ਹਨ।ਇਸੇ ਤਰ੍ਹਾਂ ਪ੍ਰੋਫੈਸਰ ਰਾਮ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਵੀ ਇਸੇ ਹਾਨੀਕਾਰਨ ਭੁਲੇਖੇ ਵਿੱਚ ਪਏ ਹੋਏ ਹਨ। 'ਤ੍ਰਿਆ ਚਰਿਤਰ' ਦੀ 21ਵੀ; 22ਵੀਂ ਤੇ 23ਵੀਂ ਸਾਖੀ ਵਿੱਚ, ਇਸ ਗ੍ਰੰਥ ਕਰਤਾ, ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਨੇ ਸਥਾਨਿਕ ਤੇ ਵਾਸਤਵਿਕ ਰੰਗ, ਉਨਰ ਪੂਰਤੀ ਆਸ਼ੇ ਨੂੰ ਮੁੱਖ ਰੱਖ ਕੇ ਭਰਿਆ ਹੈ,ਉਸ ਤੋਂ ਅਣਜਾਣ ਆਦਮੀ ਭੁਲੇਖਾ ਖਾ ਕੇ ਇਉਂ ਅਨੁਮਾਣਦੇ ਹਨ ਕਿ ਜਿਵੇਂ ਕਰਤਾ ਆਪਣੇ ਹੀ ਜੀਵਨ ਦੀ ਇਤਿਹਾਸਕ ਘਟਨਾ ਬਿਆਨ ਕਰ ਰਿਹਾ ਹੈ। ਦਸਮ ਪਿਤਾ ਦੀ ਬਹੁਪੱਖੀ ਸ਼ਕਸੀਅਤ ਨੇ ਇਸ ਬੱਜਰ ਭੁਲੇਖੇ ਨੂੰ ਹੋਰ ਵੀ ਪ੍ਰਪੱਕ ਕੀਤਾ ਹੈ, ਜਿਸ ਕਾਰਨ ਕਿ ਸ਼ਰਧਾ ਯੁਕਤ ਇਉਂ ਸਮਝਦੇ ਹਨ ਕਿ ਇਹ ਵਾਕ ਗੁਰੁ ਦੇ ਹਨ ਅਤੇ ਇਸ ਲਈ ਹਰ ਪਹਿਲੂ ਤੋਂ ਤਿੰਨ ਕਾਲ ਸਤਯ ਹਨ। ਇਸੇ ਕਾਰਨ ਹੀ ਪ੍ਰੋ. ਰਾਮ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਇਹ ਸਹਿਤ ਕਲਾ ਭੇਦ ਨੂੰ ਯਥਾਰਥਕ (ਸੱਚ) ਵਰਨਣ ਦੀ ਭੁਲ ਕਰ ਬੈਠੇ ਹਨ। ਗੁਰੁ ਸਾਹਿਬ ਨੇ ਇਸ ਸਹਿਤ ਕਲਾ ਭੇਦ ਨੂੰ ਇਨ੍ਹਾਂ ਤਿੰਨਾਂ ਚਰਿਤਰਾਂ ਵਿੱਚ ਐਸੀ ਚਤੁਰਤਾ ਨਾਲ ਵਰਤਿਆ ਹੈ ਕਿ ਕੋਈ ਵੀ ਸੁਧਾਰਣ ਪੁਰਸ਼ ਇਸ ਦਾ ਭੁਲੇਖਾ ਖਾ ਸਕਦਾ ਹੈ। ਤਾਂ ਹੀ ਤਾਂ ਗੁਰੁ ਜੀ ਨੇ ਆਪ ਇਸ ਰਚਨਾ ਬਾਰੇ ਕਿਹਾ ਹੈ, ਕਿ , "ਸੁਣੈ ਮੂੜ੍ਹ ਚਿੱਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ।" ਭਾਵ ਇਹ ਕਿ ਤ੍ਰਿਆ ਚਰਿਤਰ ਦੇ ਕਥਾ ਵਸਤੂ ਨੂੰ ਬੜੇ ਗੌਹ ਨਾਲ "ਚਿੱਤ ਲਾਇ", ਵਿਚਾਰੋ ਤਾਂ ਭੇਦ ਖੁਲ੍ਹਣਗੇ, ਜਿਸ ਨਾਲ ਖਾਲਸੇ ਦੀ ਬੁੱਧੀ ਦੀ ਤੀਕਸ਼ਣਤਾ ਵਿੱਚ ਵਾਧਾ ਹੋਵੇਗਾ। ਬਸ ਇਹੋ ਹੀ ਨਿਸ਼ਾਨਾ ਸੀ ਗੁਰੁ ਸਾਹਿਬ ਜੀ ਦਾ। ਅੰਤ ਵਿਚ 'ਰਾਇ' ਦੇ ਜਾਣ ਤੋਂ ਪਹਿਲਾਂ, 'ਰੂਪ ਕੌਰ' ਨੇ ਡਰਾਇਆ ਕਿ ਜੇ ਉਹ ਕਿਵੇਂ ਵੀ ਨਹੀਂ ਮੰਨਦੇ ਤਾਂ, ਫੇਰ 'ਚੋਰ ਚੋਰ' ਦਾ ਰੌਲਾ ਪਾ ਕੇ ਡੇਰੇ ਦੇ 'ਸਿੱਖਯਨ' (ਨੌਕਰ) ਜਗਾ ਦਿੱਤੇ ਅਤੇ 'ਰਾਇ' ਸਾਹਿਬ ਆਪਣੀ ਜੁੱਤੀ ਧੋਤੀ ਛੱਡ ਕੇ ਨੱਸ ਗਏ। ਇਉਂ 'ਇਕੀਸਮੋਂ ਚਰਿਤਰ ਸਮਾਪਤ' ਹੁੰਦਾ ਹੈ। 22ਵਾਂ ਚਰਿਤਰ ਬੱਸ ਇਤਨਾ ਹੀ ਹੈ ਕਿ 'ਰਾਇ' ਆਪ ਤਾਂ ਰੌਲੇ ਰੱਪੇ ਵਿੱਚ ਬਚ ਨਿਕਲ ਗਿਆ ਤੇ ਰੂਪ ਕੌਰ ਦਾ ਭਰਾ ਲੋਕਾਂ ਨੇ ਚੋਰ ਸਮਝ ਕੇ ਫੜ ਲਿਆ ਤੇ ਮਾਰਿਆ ਕੁੱਟਿਆ ਤੇ ਅੰਤ ਨੂੰ ਹਵਾਲਾਤੇ ਪਾ ਦਿੱਤਾ। ਅੱਠਵੀਂ ਸਦੀ ਦੀ ਬਗਦਾਦ ਵਿੱਚ ਰਚੀ ਗਈ ਅਰਬੀ ਭਾਸ਼ਾ ਦੀ 'ਅਲਫ ਲੈਲਾ', 11ਵੀਂ ਸਦੀ ਦੀ ਸੰਸਕ੍ਰਿਤ ਦੀ ਪੁਸਤਕ, 'ਕਥਾ ਸਾਹਿਤ ਸਾਗਰ', 13ਵੀਂ ਸਦੀ ਦੀ ਫਾਰਸੀ ਪ੍ਰਸਿੱਧ ਪੁਸਤਕ, 'ਬੁਸਤਾਨ, ਵਿੱਚ ਇਹ ਰਚਨਾ-ਭੇਦ ਆਮ ਵਰਤੀ ਗਈ ਹੈ, ਜਿੱਥੇ ਕਿ ਕਥਾ ਕਹਾਣੀ ਵਿੱਚ ਆਇਆ ਕੋਈ ਨੁਕਤਾ ਵਿਸਤਾਰ ਕਰਨ ਦੇ ਆਸ਼ੇ ਨਾਲ, ਹੋਰਨਾਂ ਕਵੀਆਂ ਦੇ ਕਿੱਸੇ ਹੋਰ ਪ੍ਰਸੰਗ ਪ੍ਰਥਾਇ ਕਹੇ ਹੋਏ ਕਾਵਿ ਟੋਟੇ, ਕਥਾ ਕਹਾਣੀ ਦੇ ਪ੍ਰਾਂਤਾਂ ਦੇ ਮੁੰਹ ਵਿੱਚ ਪਾ ਦਿੱਤੇ ਜਾਂਦੇ ਹਨ ਅਤੇ ਇਸ ਨੂੰ ਦੋਸ਼ ਨਾ ਸਗੋਂ ਕਾਵਿ-ਕਲਾ ਦਾ ਗੁਣ ਸਮਝਿਆ ਗਿਆ ਹੈ। 18ਵੀਂ ਸਦੀ ਦੀ ਕ੍ਰਿਤ 'ਹੀਰ ਵਾਰਸ ਸ਼ਾਹ' ਵਿੱਚ ਕੁਰਾਨ ਸ਼ਰੀਫ ਦੀਆਂ ਤੁਕਾਂ 'ਤੇ ਟੋਟੇ ਇਸ ਢੰਗ ਨਾਲ ਆਮ ਵਰਤੇ ਗਏ ਹਨ, ਜਿਸ ਤੋਂ ਕਿਸੇ ਨੇ ਇਹ ਭੁੱਲ ਕੇ ਵੀ ਨਹੀਂ ਅਨੁਮਾਨਿਆ ਕਿ ਹੀਰ ਰਾਂਝੇ ਦੀ ਪ੍ਰੇਮ ਕਥਾ ਹਜ਼ਰਤ ਮੁਹੰਮਦ ਸਾਹਿਬ ਜਾਂ ਅੱਲਾ ਦੀ ਸਵੈਜੀਵਨ ਨਾਲ ਇਤਿਹਾਸਕ ਸਬੰਧ ਰੱਖਦੀ ਹੈ, ਜਿਵੇਂ ਕਿ ਸਰਲ-ਸੁਭਾ ਸ਼ਰਧਾਵਾਨ ਸਿੱਖ ਜਾਂ ਪ੍ਰੋ: ਰਾਮ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਸਮਝੀ ਫਿਰਦੇ ਹਨ। ਵਾਰਸਸ਼ਾਹ ਦਾ ਇਹ ਦਾਹਵਾ ਕਿ ਉਸ ਨੇ ਕੁਰਾਨ ਸ਼ਰੀਫ ਦੀਆਂ ਤੁੱਕਾਂ ਹੀਰ ਰਾਂਝੇ ਦੀ ਪ੍ਰੇਮ ਵਾਰਤਾ ਵਿੱਚ ਵਰਤ ਕੇ ਉਨ੍ਹਾਂ ਤੁੱਕਾਂ ਦੇ ਪ੍ਰਯਾਯ ਲਿਖੇ ਹਨ ਤੇ ਤਸ਼ਰੀਹ ਕੀਤੀ ਹੈ। ਸ਼ੱਚ ਤਾਂ ਇਹ ਹੈ ਕਿ ਇਹ ਤਿੰਨੇ ਕਹਾਣੀਆਂ, ਪਿੰਜਰ-ਰੂਪ ਵਿੱਚ ਅਰਬੀ ਦੀ 8ਵੀਂ ਸਦੀ ਦੀ ਪੁਸਤਕ, 'ਅਲਫ ਲੈਲਾ' ਵਿੱਚ ਮੌਜੂਦ ਹਨ। 'ਅਨੰਦਪੁਰ', ਸਿੱਖਯ' 'ਰਾਇ' ਆਦਿ ਵਿਸ਼ੇਸ਼ ਵਰਨਣ ਇਨ੍ਹਾਂ ਕਹਾਣੀਆਂ ਵਿੱਚ ਸਥਾਨਕ ਤੇ ਵਾਸਤਵਿਕ ਰੰਗ ਭਰਨ ਲਈ ਕੀਤਾ ਗਿਆ ਹੈ, ਜੋ ਕਿ ਸਹਿਤ ਰਚਨਾ ਭੇਦਾਂ ਦੇ ਐਨ ਅਨੁਕੂਲ ਹੈ, ਅਤੇ ਉੱਚੀ ਕਲਾ ਦੇ ਉਚ ਆਸ਼ਿਆਂ ਦੀ ਪੂਰਤੀ ਲਈ ਕੀਤਾ ਗਿਆ ਹੈ। 'ਸੁਧ ਜਬ ਤੇ ਹਮ ਧਰੀ' ਛੰਦ ਇਤਿਹਾਸ ਅਦਾਰਿਤ ਹੈ ਪਰ ਇਸ ਦੀ 'ਤ੍ਰਿਆਚਰਿਤਰ' ਦੀਆਂ ਕਹਾਣੀਆਂ ਵਿਚ ਗੋਂਦ ਦਾ ਕਦਾਚਿਤ ਇਹ ਭਾਵ ਨਹੀਂ ਨਿਕਲਦਾ ਕਿ ਇਨ੍ਹਾਂ ਕਹਾਣੀਆਂ ਦੀ ਕਥਾ ਵਸਤੂ ਇਤਿਹਾਸਕ ਹੈ ਅਤੇ ਇਨ੍ਹਾਂ ਦਾ ਮੁੱਖ ਪਾਤਰ, ਕਰਤਾ (ਗੁਰੁ ) ਆਪ ਹੈ। ਅਸਾਂ (ਸਿਰਦਾਰ ਕਪੂਰ ਸਿੰਘ) ਇਸ ਲੇਖ ਵਿੱਚ ਸਿੱਧ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ ਹੈ ਕਿ ਬਿਨਾਂ ਇਹ ਸਭ ਕੁਝ ਨੂੰ ਸਮਝੇ, ਇਸ ਪ੍ਰਕਾਰ ਦੇ ਹਾਨੀਕਾਰਕ ਭੁਲੇਖੇ, ਜਿਵੇਂ ਪ੍ਰੋ: ਰਾਮ ਪ੍ਰਕਾਸ਼ ਸਿੰਘ ਜੀ ਦਾ ਲੇਖ, ਨਫਿਰਤ ਨਹੀਂ ਹੋ ਸਕਦੇ। ਇਹ ਲੇਖ ਸਿਰਦਾਰ ਕਪੂਰ ਸਿੰਘ (ICS), ਨੈਸ਼ਨਲ ਪ੍ਰੋਫੈਸਰ ਆਫ ਸਿਖਇਜ਼ਮ ਦੇ ਪਹਿਲਾਂ, 'ਗੁਰਮਤਿ ਪ੍ਰਕਾਸ਼', ਅਕਤੂਬਰ 1993, ਇਕ ਮਾਸਿਕ ਪੱਤਰਕਾ, ਵਿਚ ਛਪੇ ਲੇਖ 'ਤੇ ਆਧਾਰਿਤ ਹੈ।

I came across this shabad many times but every time did not find its meanings to be correct. Prof. Sahib Singh, Faridkoti Teeka and Teeka by Sant Amir Singh Ji all interpret it the same way. Read the shabad and the translation. ਫਰੀਦਾ ਰਤੀ ਰਤੁ ਨ ਨਿਕਲੈ ਜੇ ਤਨੁ ਚੀਰੈ ਕੋਇ ॥ Fareed, not even a drop of blood would issue forth, if someone cut my body. ਜੋ ਤਨ ਰਤੇ ਰਬ ਸਿਉ ਤਿਨ ਤਨਿ ਰਤੁ ਨ ਹੋਇ ॥51॥ Those bodies which are imbued with the Lord - those bodies contain no blood. ||51|| ਮਃ 3 ॥ Third Mehla: ਇਹੁ ਤਨੁ ਸਭੋ ਰਤੁ ਹੈ ਰਤੁ ਬਿਨੁ ਤੰਨੁ ਨ ਹੋਇ ॥ This body is all blood; without blood, this body could not exist. ਜੋ ਸਹ ਰਤੇ ਆਪਣੇ ਤਿਤੁ ਤਨਿ ਲੋਭੁ ਰਤੁ ਨ ਹੋਇ ॥ Those who are imbued with their Lord, do not have the blood of greed in their bodies. ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭੁ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥ When the Fear of God fills the body, it becomes thin; the blood of greed departs from within. ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ Just as metal is purified by fire, the Fear of God removes the filthy residues of evil-mindedness. ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜਿ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥52॥ O Nanak, those humble beings are beautiful, who are imbued with the Lord's Love. ||52|| The interpretation sounds like Bhagat Farid Ji is saying that blood will not issue forth if one was to cut the bodies of those who are imbued in Naam of Waheguru. Then Guru Amardas Ji says that this entire body is full of blood and without blood the body cannot exist. I find some contradiction here. When I met Bhagat Jaswant Singh, student of Sant Gurbachan Singh Ji he told me different interpretation of this shabad which sounds much better and really shows how deep Gurbani is. Sant Ji interpreted word "Ratt" ਰਤੁ as prem or love. So he interpreted the shabad the following way. ਫਰੀਦਾ ਰਤੀ ਰਤੁ ਨ ਨਿਕਲੈ ਜੇ ਤਨੁ ਚੀਰੈ ਕੋਇ ॥ ਜੋ ਤਨ ਰਤੇ ਰਬ ਸਿਉ ਤਿਨ ਤਨਿ ਰਤੁ ਨ ਹੋਇ ॥51॥ ਫਰੀਦ, ਰਤੀ (ਥੋੜਾਂ) ਜਿੰਨਾ ਵੀ ਪ੍ਰੇਮ (ਰਤੁ) ਨਾ ਨਿਕਲੇਗਾ ਭਾਂਵੇਂ ਉਸ ਸਰੀਰ ਨੂੰ ਕੋਈ ਚੀਰ ਦੇਵੇ । ਜਿਹੜੇ ਬੰਦਿਆਂ ਦੇ ਤਨ ਰੱਬ ਦੇ ਪ੍ਰੇਮ ਨਾਲ ਰੱਤੇ ਹੋਏ ਹੁੰਦੇ ਹਨ ਉਨ੍ਹਾਂ ਦੇ ਤਨ ਵਿਚ ਪ੍ਰੇਮ ਨਹੀਂ ਹੁੰਦਾ । ਕਿਹੜਾ ਪ੍ਰੇਮ ਨਹੀਂ ਹੁੰਦਾ? ਗੁਰੂ ਸਾਹਿਬ ਖੋਲ੍ਹ ਕੇ ਦੱਸਦੇ ਹਨ। ਮਃ 3 ॥ ਇਹੁ ਤਨੁ ਸਭੋ ਰਤੁ ਹੈ ਰਤੁ ਬਿਨੁ ਤੰਨੁ ਨ ਹੋਇ ॥ ਇਹ ਸਾਰਾ ਤਨ ਪ੍ਰੇਮ ਹੈ ਅਤੇ ਉਦਸੇ (ਰੱਬ) ਦੇ ਪ੍ਰੇਮ ਬਗੈਰ ਇਹ ਤਨ ਨਹੀਂ (ਭਾਵ ਮੁਰਦਾ ਹੈ) । ਜੋ ਸਹ ਰਤੇ ਆਪਣੇ ਤਿਤੁ ਤਨਿ ਲੋਭੁ ਰਤੁ ਨ ਹੋਇ ॥ ਜੋ ਆਪਣੇ ਖਸਮ ਦੇ ਪ੍ਰੇਮ ਵਿਚ ਰੱਤੇ ਹੋਏ ਹਨ ਉਨ੍ਹਾਂ ਦੇ ਤਨਾਂ ਵਿਚ ਲੋਭ ਲਾਲਚ ਦਾ ਪ੍ਰੇਮ ਨਹੀਂ ਹੁੰਦਾ ਭਾਵ ਸਰੀਰ ਦਾ ਜਾਂ ਮਾਇਆ ਦਾ ਪ੍ਰੇਮ ਨਹੀਂ । ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭੁ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥ ਜਦੋਂ ਪ੍ਰਮਾਤਮਾ ਦੇ ਭਾਣੇ (ਭੈ) ਵਿਚ ਜੀਵਨ ਬਤੀਤ ਕਰੀਏ ਤਾਂ ਸਰੀਰ ਲੋਭ ਦੇ ਪ੍ਰੇਮ ਦੇ ਨਿਕਲ ਜਾਣ ਨਾਲ ਸੁੱਕ ਜਾਂਦਾ ਹੈ ਭਾਵ ਲੋਭ ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ । ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ ਜਿਵੇਂ ਅੱਗ ਨਾਲ ਸੋਨਾ ਧਾਤ ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ ਅਤੇ ਸ਼ੁੱਧ ਹੋ ਜਾਂਦਾ ਹੈ (ਸਿਰਫ ਸੋਨਾ ਰਹਿ ਜਾਂਦਾ ਹੈ) ਇਸੇ ਤਰ੍ਹਾਂ ਪ੍ਰਮਾਤਮਾ ਦੇ ਭੈ ਵਿਚ ਚਲਣ ਨਾਲ ਸਰੀਰ ਵਿਚੋਂ ਦੁਰਮਤ (ਦੂਜਾ ਭਾਓ ਜਾਂ ਹੋਰ ਕਿਸੇ ਮਾਇਆਵੀ ਪਦਾਰਥ ਦਾ ਪ੍ਰੇਮ) ਨਿਕਲ ਜਾਂਦਾ ਹੈ ਅਤੇ ਸਰੀਰ ਸ਼ੁੱਧ ਹੋ ਜਾਂਦਾ ਹੈ । ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜਿ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥52॥ ਹੇ ਨਾਨਕ ਉਹ ਜਨ ਹੀ ਸੋਹਣੇ ਹਨ (ਸ਼ੋਭਦੇ ਹਨ) ਜੋ ਵਾਹਿਗੁਰੂ ਦੇ ਰੰਗ ਵਿਚ ਰੱਤੇ ਹੋਏ ਹਨ । I personally find these meanings wonderful and very spiritual because our history shows that these meanings are absolutely true. When Bhai Mati Das Ji was sawn alive surely blood came out of his body but his love for Guru Sahib never came out. He always stayed imbued in love. He kept reciting JapJi Sahib even after his body was cut into two pieces. When Bhai Mani Singh was cut limb by limb (blood came out) his love did not lessen. When Bhai Taru Singh's scalp was removed he stayed immersed in Gurbani and simran for 20 days. Bhai Anokh Singh Babbar's martyrdom showed the same example. There are numerous other examples. Our great history has shown what kind of true devotee one must be so that even when body is cut, he stays calm and peaceful and fully immersed in simran. Great shaheeds had no love for their bodies. They always loved Waheguru. Note My only intent is to share these deep meanings not to call other scholars wrong. I have not looked much into viyakaran of these meanings. Feel free to criticize.

Shabad-Guru : Idea and Institution Dr Jodh Singh, Punjabi University, Patiala (India). Introduction: The importance of a Guru in Guru Granth Sahib may be realised from the fact that among the many names of God in Sikhism there is also the name 'Vahiguru', which literally means a wondrous Guru. The Guru is beneficient, the sanctuary of peace, the light of the three worlds. His gift of Nama is eternal and he who believes in him wholeheartedly, attains internal peace1. Guru Arjan Dev also emphasises the importance of a true Guru, since he cuts our fetters of bondage and enables us to utter the Lord's Nama. With the Satguru's grace, our mind is attuned to the truth, our woes depart and we abide in bliss.2 The Guru is needed because he is all-powerful and infinite. Fortunate are those who seek his sight. The Guru is incomprehensible, immaculate and pure, and no one can equal the Guru3. The Guru is part and parcel of life because he is the tree of contentment, which flowers in faith and gives fruits of wisdom. Watered by the Lord's love, this tree remains ever green and its fruits ripen through deeds and meditation. Those who taste these fruits are glorious and this tree (Guru) is the Lord's gift of gifts4. The Guru is needed to obtain the Nama and to get rid of doubt. If someone serves the true Guru he obtains peace and his births and deaths end. The immaculate soul is absorbed in the True Lord through the Guru and without the Guru the way is not found5. Guru Nanak feels that the Lord cannot be obtained, so long as we do not surrender before the Guru. One remains caught up in doubt and is born to die and to come again.The Guru inspires us to make our conduct acceptable, otherwise we die in sinful thinking and remain always subject to the tortures of Yama-door6. In 'Gurbani' the mind has very frequently been compared with an elephant. The Guru is said to be the elephant-driver and gnosis, the goad. It is only the Guru who can drive the mana-elephant wherever he likes. The elephant without that goad and the driver wanders in wilderness, uncontrolled7. Sikh Guru and Guru Granth Sahib: If we go through Sri Guru Granth Sahib, we can easily conclude that service to Guru is deemed to be the highest service. Among the Sikhs it is widely known that the tradition of a human Guru started with Guru Nanak Dev and remained in vogue upto the tenth Guru Gobind Singh, the last one among them. Term Guru is used for all these ten great souls for they were the torch-bearers of Sikhism. In addition, the word Guru is always attached to Sri Guru Granth Sahib, because it contains the sum total of the inner divine experiences of the Sikh Gurus, and the enlightened Hindu and non-Hindu saints. While perusing this tradition of human Guruship we shall have to bear in mind that this epithet has been used only for those, who could stand the test of time eternal and were deemed fit for the same; for they finally merged in God by shattering away all worldly bondages. In the daily prayer (Ardas) of the Sikhs first stanza is the writing of Guru Gobind Singh, in which he starts by saying that first, having served and remembered the sword, the power of God, I concentrate myself on Guru Nanak. Then after using this word Guru for Guru Angad and Guru Amar Das, all the nine personalities from Guru Nanak to Guru Teg Bahadur have been talked of as Gurus. One could easily say that in all mystical and esoteric religions and religious cults at any rate especially in India, one finds the guru playing a very important and significant role; indeed no religious and spiritual pursuit seems to be conceivable without a guru. There is no doubt that Guru Nanak inherited the totality of this tradition, and in his interpretation of doctrine one finds elements from the entire Indian spirituo-philosophical heritage. However, his interpretation of these elements imparts to his ideology an altogether new body and soul. In the first place there are utterances of his which show that the Guru was none other than God Himself, a point which is made not only by Guru Nanak but by Guru Arjan Dev and Guru Gobind Singh as well. Whatever may be said of the nine successive Gurus in whose case the predecessor Gurus and their words may be collectively called the Guru, one may not have any doubt that in Guru Nanak's case God Himself was the one and only Guru. Then there are other utterances of Guru Nanak which indicate that it was not only God Himself but the Voice of God as revealed to a perceptive soul which was also the Guru. According to Guru Nanak this perceptive soul is Gurmukh (GGS 945) who realizes the unstruck melody of the khasam ki bani and further there is someone rare who translates it into actions. However, at places it is clearly denoted that the Guru was to be equated with the Word or the Truth of God. Guru Angad also avers that the bani is not the result of different rituals ( Karm-kand), it is the result of deep revelation attained through knowledge and meditation. Only perceptive soul Gurmukh utters it and the Gurmukh only understands it and meditates upon it through his spirited action (of common weal). But whatever the interpretation, the fact remains that Guru Nanak wanted to give these interpretations a socially institutionalized form. For him first, God is the Guru and Guru Nanak had not only heard his Voice but had also listened to and followed His Word which was the Truth. Therefore naturally he could claim to be a Guru himself; indeed guruship had descended on him as God's grace. Here was thus a clear case of spiritual succession. Secondly, as a corollary of the above, he could legitimately select and nominate one to succeed him as Guru since he had transmitted to him, his shabad or word which were but the Voice and Word of God. Guru Angad Dev was selected to further this institution of Guruship. The Tradition: One can however be puzzled by the present tradition of the Sikhs of accepting the Guru Granth Sahib as the Guru and not any physical person. Why 'Sabad' (Shabd has been used as 'Sabad' in Guru Granth Sahib) is considered as the Guru will be discussed in the following pages, but suffice it to say here that the Sikh Gurus right from Guru Nanak to Guru Gobind Singh were considered as one with God, in spite of their being embodiments of different persons. Guru's light fundamentally is non-physical but keeping in view the needs of social structure, that light is to inflame through different bodies and the organisations. Besides this, it is needless to add that the elemental body of the Guru can not be called the Guru because the body is nothing but inert matter. It is only the spirit, the light, the knowledge abiding in that body which is but one with God, and which can be called the Guru. A comman man needs guidance in social, political, economic and spiritual sphere and the worldly life of the Guru sets an example for the masses. From this view-point, the importance of the body can not be ignored. In Sikhism, this practical aspect of Guruship was strictly and successfully adhered to up to Guru Gobind Singh, who ultimately dedicated the whole of the power of Guruship and 'Khalsa panth' to Sri Guru Granth Sahib by saying that all the Sikhs are henceforth required to accept it as the Guru. However, elaborate descriptions of the traits of the true Guru have been given in the Holy Scripture. Accordingly, the Guru must be above class, category and nationality; he should rather be a vital link among all the classes, castes and nations8. These qualities are amply found in the Guru Granth Sahib wherein one finds that irrespective of caste or creed almost all denominations of society have been taken in its grand fold. The Guru has also been compared to a mother who gives birth to a child, nourishes him, always keeps an eye upon him, and loves him deeply. Similarly, the 'Satguru' pours his affection on the follower9. Not that the Guru is all in all and behaves in a dictatorial manner, rather the Guruship sustains itself in the followers and whatever the true follower or Sikh wishes, becomes also the wish of the Guru in which he delights10. Bhai Gurdas gives his finding about the true Guru by saying that the true Guru, is completely devoid of any enmity and scatters his grace equally upon a backbiter, a jealous fellow or an apostate11. If however, the Guru himself is troubled by doubts and is spiritually blind, his disciples are lost12. Still, as Guru Ramdas says, no servant can feed himself if the lord or the Guru himself is hungry. Thus, whatever the master has, is held by the follower. How can he have more than that?13 Guru Hargobind, the sixth Guru has mentioned four categories of the human Guru. The first is 'Bhringi Guru' who, like an insect (Bhringi) can convert a particular type of insect into 'Bhringi', but is not in a position to transform all the insects. Such Gurus confine their preachings to a particular sect or class and are not acceptable to all. The second is 'Paras Guru' who can turn iron into gold but cannot make iron like 'Paras' itself. So such Gurus, uplift the life of others but these changed people have no further capacity of uplifting others. The third is 'Chandan Guru' who in a particular season can scent all the surrounding trees except the bamboo tree. Such Gurus also have a limited appeal. The fourth one is 'Dipak Guru' who enkindles all the hearts without any loss to his own self and that light enlightens every body without any discrimination. Needless to say that the Guru described in Guru Granth Sahib is this fourth type of Guru14. It is this Guru who shows the way of death in life or life in death. This joy of remaining alive after death is pleasing to the mind. The Guru abrogates the ego and takes us to the tenth gate. When the true Guru is met, duality takes to heels, the heart-lotus blooms and the mind gets attached to lord God. Such a true Guru makes us truthful, abstinent and pure. This Guru-ladder takes us to the highest of the high and endows us with Lord's grace, so that the fear of death is destroyed. By uniting with the Guru the mortal sinks deep into the Lord's lap and thus effaces his ego. The merciful Guru reveals the Lord's mansion within man's own soul15. Who is the Guru: On the basis of Goraksha Siddhanta Samgrah Dr Hazari Prasad Dvivedi discusses the competence of a Guru and holds that only an avduhta can be a Guru. An avdhuta is one, in every word of whom are Vedas, in every one of his steps are the holy places, and in every one of his vision resides kaivalya. In his one hand is sacrifice and in the other bhoga; still, he is above both these tyaga and bhoga16. For such serene personalities the word Guru has been used in 'Gurbani.' Guru Ramdas says that Guru and Govind are one and there is no difference at all in them17. The Smrtis and the Vedas also say that there is no difference between the Guru and the Parabrahm18. All praise falls short of the true Guru because, as Guru Arjan Dev says, the Guru is nothing but discretion (Vivek) and ocean of truth incarnate. This Guru is full of God within and without.19 Very often, God has been considered and accepted as the True Guru in the hymns of the Gurus. God Himself is sevak 'satguru', the creator of the universe and the doer of every thing20. He is the indestructible Purush pervading every where and is free from comings and goings21. This body has been compared with a raw pitcher which is bound to be created and liable to be destroyed. This horrible world-ocean cannot be got across without the help of Hari Guru22. It is not that Guru Nanak is hinting indirectly towards God as the Guru; rather he accepts point blank that the light of the Pure Lord-the essence of every-thing is pervading all. I am he and he is me; there is no difference between the two. It is the infinite transcendent Lord, the Supreme God, who has been obtained by Nanak as his Guru23. Guru Arjan Dev confirms the same tenet of Guru Nanak in Asa Raga:-"we are the servants of 'Gobind' and my Lord is great. He is the cause and effect of everything and that 'Satguru' alone (God) is my Guru24". Above all, when Guru Gobind Singh in his Bachitr Natak speaks about his own coming to earth, he says that his parents worshipped that transcendent Lord and then the Gurudev (God) became happy. He had been sent by the Gurudev to establish Dharma in the world25. Further in the 'Chaupai', which has been included in the evening prayer (Rahiras) of the Sikhs it is clearly mentioned that Guru Gobind Singh considers only that power as his Guru which was in the beginning and shall ever remain even after the end.26 Further Exploration In his longer hymn Thitti, Guru Nanak while imparting spiritual teaching through lunar dates says: chauthi upae chare beda. khani chare bani bheda'- on fourth day He is remembered as the creator of the four Vedas, and the four material sources of creation and four forms of speech27. Here in the second line, the hints about the creatures (andaj-egg born, jeraj-foetus born, svedaj-sweat born and udbhij - vegetation born) on earth and likewise four forms of speech (para, pashyanti, madhyama and vaikhari) have been given but in Gurbani, the Gurus nowhere have dealt with the charactristics and nature of these speeches, as they have done in the case of yogis and Vaishanavites etc. In Gurbani much has been said about the functions of the 'sabad' (shabd) but about the form and nature of the 'sabad' the sacred texts are not so open. One has to delve deep to understand the hidden meanings behind this term. 'Sabad' apart from its synonyms, gosti, gurupdes, marg, sandes, religious life, in the Guru Granth Sahib, has been used in many more senses but primarily word 'shabd' delineates Parmatma and Oankar. Generally speaking on the basis of Gurbani, the 'shabda' can be held as an all pervasive power which is immanent force in all the beings and this power can be relised only by becoming gurmukh. What can be the form of power? Electricity is power which materialises many works; we see it active in the bulb, heater, freezer and boiler etc. but we can not see its absolute form, though its charge we can realise. In religious terminology this energy or power is called Oankar who is held to be in the base of whole of the cosmos-Oankari Brahma utpati. Oankari kia jin chiti. oankari sail jug bhae. Oankar bed nirmae.28 Gurbani uses the word 'Sabad' with variations; 'Guru ka sabad', 'su sabad' and nam etc. It is accepted in the Sidh Gosti that through 'Guru-sabad' that Shabda is to be realised. Understanding and shattering of kama, krodh and ego-the obstacles on the way of realisation of internal shabda-come through 'Guru-sabad' which is the matrika stage of the same internal sakshatktra(revealed)shabda29. It is sabad which destroys all mental distrotions and worldly hopes and through 'Guru-sabad' one is able to keep the internal flame burning continuously30. The ego is poison in man. It is made extinct by 'Guru-sabad' and then one goes to his own eternal home for good. It is through 'Guru-sabad' that we understand the implications of the creation and the Creator31. Thus, for Sidh Gosti, 'sabad' and Guru-shabda are equally competent for liberation. It is through the Guru-word that transmigration is ended32. Yogis divided into different sects can be emancipated only when their ego dies being awake in the Word.33 Primarily the discussion on the nature of God, who has been conisdered as the Guru, is not our concern here; we are concerned here mainly with the shabd aspect of God because in the Sidh Gosti, sabad has been clearly accepted as the Guru. It is told in this longer hymn that by realising Him here, there, and everywhere we can get across the world-ocean through Sabad, the Guru34. On being asked by the Siddhs about his Guru, Guru Nanak replied that shabd was his Guru and his surati (meditative faculty) was the disciple of that Guru35. It may be noted here that both Shabd and surati are subtle entities and in them there is no indication of grossness of body. The subtle merges with the subtle, transcending this body. According to Guru Nanak this 'Sabad' is the Guru and the 'Peer'. It is a profound and deep entity without which the world is lost in its senses36. Shabad in other traditions This conception of Shabd as God and Guru by Guru Nanak is consistent also with the main religious traditions of the world, in which Shabd-brahm prinicple has been widely accepted. In India the Supreme power has been identified as Oankar from which the angels, the speech and the whole creation of the three worlds have emanated37. The fourth Gospel in the Holy Bible also has a similar notion"- 'In the beginning was the Word and the Word was with God and the Word was God'. These appear like the very words of the Vedas; prajapatir vai idam asit-in the beginning was Brahm-tasya vag dvitiya asit- with whom was vak or the Word (vak is spoken of as second to Him because vak is first potentially in, and then issues as Shakti from Him) : vag vai parainam Brahm- and the Word is Brahm. Vak(shabd) is thus shakti or power of the Brahm which is one with the possessor of power (shaktiman).This shakti which was in Him is at the creation with Him and evolves into the form of the universe whilst still remaining what it is-the supreme shakti.38 The notion of 'Word' is very ancient. God speaks the Word and the thing appears. The Hebrew word for the Light is 'Aur'. The Genesis says, 'God said, let there be light (aur) and there was light (aur)'. The Divine Word is conceived of in the old Testament as having creative power. A further stage of thought presents to us the concept of another aspect of the Supreme, that of one, who creates. Thus we have the Supreme and the Logos, Brahm-and Shabda-brahm. In Greak, Logos means thought and the word which denotes the object of thought. To Heraclitus, Logos was the principal underlying the universe. To Stoics it was the 'World Soul', the uniting principle of all rational forces working in the world. According to Plato, the 'Logoi' were supersensual primal images or patterns (jati) of visible things. The Alexandrain Philo, influenced by Platonism and other philosophies of Hellenism, combined the two conceptions of the Greek philosophy and the old Testament into a link between a Being, and the manifold universe. This intermediate being was Logos. According to Philo, ideas moulded matter. God first produced the intelligible world of ideas which are types (aparajati) of the physical world. Though in itself nothing but the Logos, the latter is the author of the ideal world. Just as an architect projects in his mind a plan of a town (polis) and then produces the real town according to the idea, so did God, when He created the world this megalopolis' (brahamand)39. In the words of Saint John, 'in the beginning was the Word and the Word was with God. All things are made by Him, and without Him was not anything made that was made40. In Islam, we find that every thing came into existence when God uttered kun meaning 'be'41. This Islamic conception of the word kun led to the creation of the Universe. In Indian Philosophy this 'Logos', 'Aur'; 'Word' is known by the name of Oankar which is known as the all-pervading cosmic force. Guru Nanak considers this Oankar as the root cause of the whole creation. Brahma the so-called creator, the mountains, the ages, and the Vedas were all created by Oankar. This 'Onam' is the essence of the three worlds42. In Rag Dhanasari Guru Amar Das says that the light of the Sabad-dipak is pervading all the three worlds and those who absorb this light become pure. Pure nam (sabad) effaces the ego of the mind and thus imbued with true devotion one receives eternal happiness43. This Shabd-which is called Oankar is there in our body also which as the cognizer and cognized force, makes us realise the reality outside and within. Jiva is being continuously influenced by hundreds of the impressions of the universe around it. The mind selects the relevant impressions and sends them to the buddhi. The mind itself becomes the object it perceives and its relevance corresponding to its (object's) meaning is conveyed to the buddhi. This identification of the mind with the object perceived is called the mental Vrtti and this mind as Vrtti, is a representation of the outer object. This means that when the mind perceives a flower, it becomes flower itself and thus this physical object (sthul) and the mental impression produced by this gross is subtle object (sukshm arth). It further means that mind has two aspects of the perceiver and the perceived in mental formation. The mental impression and the physical object exactly correspond, for the physical object is in fact a projection of the cosmic imagination, though it has just the same reality as mind has, no more and no less. Therefore, going beyond the attraction of these material objects and automatic realisation of the Divine is axiomatic. The mind is thus the cognizer (grahak) and the cognized (grahy),revealer (prakashak) and revealed (prakashy), denoter (vachak) and denoted (vachy). So the mind which thinks of divinity which it worships through continued sustained devotion is at length transormed into the likeness of divinity. As Arthur Avalon remarks: The object perceived is called Artha, a term which comes from the root 'Ri' which means to get, to know, to enjoy. Arth is that which is known and which therefore is an object of enjoyment. The mind as artha-that is in the form of mental impression-is a reflection of the outer object or gross artha. As the outer object is arth, so is the interior subtle mental form, which corresponds to it. That aspect of the mind which cognizes is called Shabd or nam(name) and that aspect in which it is its own object or cognized is called arth or rupa (form). The outer physical object of which the latter is, in the individual, an impression, is also arth or rup, and spoken speech is the outer shabd.44 This subtle Shabd may be understood from one more angle of nad and bindu. All things are defined in terms of shabdarth and of all the various casual forms which precede it. The first of such produced forms is nad which becomes bindu and then on the differentiation of the tattvs the hidden sound (avyakt rav), the Logos or the Cosmic Word utters 'the Garland of Letters' (Varnamala) of which all mantrs are formed. It traces the degree in which the ideating cosmic consciouness becomes the Supreme Speech (Paravak) the genetrix of the subtle and gross Shabd which are the matrikas and varnas respectively. That Supreme Speech (Paravak) is without idea or language, but is represented as gradually assuming the state in which it utters both and projects from itself into the sensual world, the object (arth) which they denote45. In Shaiv and Shakt Agams, the Will of Shiv is called nad which is very subtle. This Will is in the form of a vibration which in the language of the Upanishad, is aijan. This Shabd or nad is nothing but the personification of this vibration and the Shabd listened to by the human ears is too gross a thing. That subtle vibration can be conceived only on an empirical level and that Will is nothing but nad whose part and parcel is action or bindu.46 Oankar has been named as Pranav also. Language is helpless to describe it due to its extremely subtle nature. Dr. Dvivedi attempts to define it by supposing the first vibration as nadarupa. The subtlest syllable is akar and the grossest is makar which, besides closisng the lips, takes the help of also the nose. Now we take akar as the fundamental sound which came out to be as the first vibration. If it goes on rolling, there would not be any sound; for that, it needs a check position. Nad is the rolling force and bindu is the checking positional force. This would mean that this world is nothing but this nada and bindu which is essential for the jagat-prapancha. Now 'Aa' voice is checked and joined by 'Ma' coming from throat to lips. Consequently lips are closed in order to pronounce it. On the closure of the lips it would become like 'U'. This way 'Aa', 'U', 'Ma' will come out as first sound which is endless because of its being the vibration. This trinity of 'Aa', 'U', 'Ma' is Om or Oankar. Because it has been explained with the help of gross syllables, so the gross pronunciation will come before us; but this is only one method and not the only one. At first, being very subtle the cosmic vibration must have been of some such nature. Therefore this Oankar is the beginning of the universe, and may be taken as navarupa or saguna-brahman. Nav, navin etc. are not very appropriate words, because that which is new is liable to be old also. The first vibration never grows old and is vibrating every moment. Therefore only nav is not enough it is Pranav.47 Audibility of Shabd: Literally, the word Shabd refers to sentences, words and letters which are the exp​ression of ideas. Bhai Kahan Singh explains 'Sabad' as follows:(i) 'Sabad'-Noun-dhvani, sound, pitch, (2) pada, Syllable.(3) 'gosti'-guftgoo-'Sabade hi bhagat japade jin ki bani sachi hoi' (Guru Amardas. Asa). (4)guru Upades-'bhavjal bin sabadai kio tarie'(5) Brahm-Kartar-'Sabad guru surati dhuni chela'(Sidh Gosti). (6) Sect-dharam- jog sabdam gian sabdam bed sabdam brahmana. (7)Message- Dhanvandi pirdes nivasi satgur pah sabad pathai'(Guru Nanak-Malar). (8) As the hymns of Namdev and Surdas are famous with the names of 'Abhang' and Vishnupadas' respectively, the hymns of Guru Granth are called 'Shabds'. (9) Religious life- 'gharie sabad sachi taksal (Japuji).48 The Word 'Sabad' (Shabd) has a subtle meaning also, which refers to the mental world. According to Indian religious tradition, one form of exp​ression of individuality may be explained as follows: The 'Shabd' has five stazes viz, Para, Pashyanti, Madhyama, Vaikhari and Matrika. In the Para stage the speech becomes pure consciouness, which is present in the form of an urge or will for self-exp​ression, without any manifestation even in the form of a subtle sound or an idea. This Para speech is Shabd-brahm which is in complete union with its ultimate origin, Brahm or the Supreme consciouness, the soul of individual as well as of the cosmic system. This Para-vak is self-shining Oankar, which is the origin and essence of all sound49. Commonly, shabd, is the gross sound articulate or inarticulate emitted by men, animals and natural objects. This emitted shabd is called Vaikhari sound which is a descent from Para-shabd through Pashyanti and Madhyama sound. Para-shabd is bindu and Pashyanti is creative thought and action by that bindu which is the causal body of Shabd. From this arises the subtle body of Shabd which is Tanmatra and Matrika which evolves into the gross body of sound and becomes letters (Varnas) uttered by the organs. Pashyanti-vak is manifested in the form of subtle ideas, which consciouness directly sees or perceives. It is not manifested in any articulated sound form. Shabd is here manifested on the mental plane, and not on the physical plane. But the urge or the will for self-exp​ression in these grosser planes powerfully acts upon the physiological embodiments. Madhyama-shabd stands midway between the ideal form of speech and the articulate sound form of speech, between mental speech and vocal speech. At this stage certain subtle sounds are produced within the physiological system, in course of the internal effort to give outer exp​ression to inner speech. Shabd is still within the body and has no outer manifestation in the form of words and sentences. All human languages are embodiments of Vaikhari-shabd. At this stage 'Sabad' comes out through the co-operative effort of the vocal organs, in the form of articulate speach or uttered words audible to the sense of hearing of others. It is through Vaikhari-shabd that an individual can communicate his ideas to other individuals and thus enables others to know and share their thoughts, feelings and desires. At the matrika stage the Shabda is represented through phonetic constituents of Vaikhari-shabd. Now shabd comes in the shape of verbal sounds which are represented by akshar(letter). They are the seeds (bijas) of all languages, of all forms of articulate speech. They are called matrika forms from which all kinds of words and sentences of the apparently diverse forms of languages in the world, are evolved50. This Vaikhari-shabd may differ on the basis of different geographical conditions, but the thought movement at perceiving a particular object is similar in men of all the different regions of the world. When a French man, an Indian or an African thinks of an object, the image formed is similar in all the cases, though the utternace of the name may differ. This is the reason that a man who has the power of thought-reading, may tell and appreciate the thinking of others without understanding their speech. The Problems: Having understood the stages of shabd alluded to above a very important question arises. We have seen that subtle para shabd or the shabd-brahm becomes gross in the form of pashyanti and this pashyanti form further becomes grosser in the form of madhyama and then this madhyama finally turns to be matrika after having changed into vaikhari stage. Matrika is the grossest form of the para-shabd. Matrika is the grossest form of the para-shabda. Vaikhari (articulated speech) is four time grosser than the para-shabd and being so even, it is such a subtle entity that it can be heard only and cannot be seen. Now the question is: when from all the human beings this shabda-brahm in the form of vaikhari shabd is emanating, then why the words of a man of piety saint touch our soul and influence it and why the words of a scoundrel make no impact upon anybody. We accept the sermons of a pious hard working person but the long speeches of an arrogant lier slip above the head of everybody. Going deeper into this question, a fact on the basis of the discussion above about the stages of para-shabd emerges that while reaching the madhyama. stage, the shabd takes a clear form of presentable idea which is to be brought out in the form of vaikhari. We all know very well that while speaking before an audience we become fully conscious of our family, academic, social or political status whatsoever. Our full energy is channelized by us in such a way that we try our best to influence or in crude language to scare the person or a group of persons before us. This very motivation of our energy is our cultivated ego which makes us conscious of our material or supiritual gains we have hit upon per chance or by virtue of being born in the family of goldspoon feeders or by our hard labour done without earning humility. This ego more or less as we have it, we go on mixing in the Vaikhari form of the shabad-brahm and according to the degree of ego (haumai) the Vaikhari of the individual goes on being polluted and thus made ordinary, more ordinary and consequently ineffective. The individual who considering ego as a chronic malady has erased his deep rooted ego, brings out his vaikhari, is bound to impress upon the listeners. Greatmen, saints and Gurus, as and when they speak, their saying never goes without hearing and influencing and on the other hand the long statements of a dishonest arrogant person will be treated as trash. All the scriptures of the world contain therein the matrika(written) stage of the parashabd. From above, it is clear that subtlest para shabad in order to be audible and visible transforms itself in the matrika stage. As a corrollary of the points already discussed, it seems quite justified when the Gurus or the code of conduct of Sikhism prescribe nitnem, i.e.recitation of hymns in the morning and evening. If the parashabd can devolute to the stage of matrika (written hymns) then the proper recitation of and concentration upon the matrika can definitely take the recitor or meditator to the subtle para stage which is nothing but Brahm or Parmatma. In fact the fountain of para shabd is always gushing forth from inside of the jiva but the ego, cunningness and pragmatism of the jiva is all the twenty-four hours busy in suppressing and drying up this fountain. To bring that level of drying elixer up we have to pour holy water of nitnem and recitation from above similarly as we pour a bucket of water from above in a hand-pump when it goes dry. The lower level comes up and we enjoy the taste of fresh water. We have seen how subtle the shabd is, and how it comes to Vaikhari and Matrika stages. The whole of this process is so subtle that it is seldom distinctly realised by man although it goes on continuously within him. The same subtle shabd (Para-shabd) is Guru Nanak's Shabd-brahm, who, in Sidh Gosti has been accepted as the Guru51. How the Bani was revealed: Before we undertake to explore the chief aspects of Shabd considered by Guru Nanak, it will not be out of place to see what the sense is behind understanding the Gurbani as Shabd-brahm and how this was revealed to Guru Nanak. Bhai Veer Singh in the foreword to Gurmat Nirnay of Dr. Bhai Jodh Singh, an eminent scholar of Sikh Philosophy and Religion explains the reason of the origin of Gurbani and holds that divine experience and divine knowledge which were bestowed upon Guru Nanak from the very start, were shared by him with the people through musical vibrations and the people were overwhelmed with a supernatural light and bliss. Sometimes the Guru was asked questions by the spiritually weak people who did not experience this internal bliss. The Guru answered them through discourses but when they were still unconvinced, the inspired Guru delved deeper into the depths of atma and appeared almost a different being with a shining and glittering face. As a result, divine music flowed in hymns and the Para-shabda through divine dialogue went on pouring, melting and dyeing the onlookers in His steadfast colour. These divine hymns covering long and small discourses with the seekers of right path were written by or got written in the name of Guru. Guru-'Vahiguru'- the educator, the giver of life, and the saviour, was unmanifested and resided in the invisible regions. We came to know him as Guru Nanak when he came on earth; that divine Guru made great men walk in His light and become the sustainers of the 'Bani' (Shabad). The divine Guru-light collected the manifested hymns also of the earlier lights. After scrutiny and selection, much more was added to it. The problems of spiritual life, the details about the groping steps of the sadhakas and the experiences of men reaching light from darkness, were retained in the Guru Granth Sahib, with appropriate comments. The Guru Granth became the manifestation of-This is It, this is It- the unmanifested ultimate reality. Finally the fifth Guru complied the saguna Shabd-brahm in the shape of Scripture for all52. In a nutshell, Bhai Veer Singh emphasises that the holy scripture Sri Guru Granth Sahib was first, illumined in the heart of the Guru in the shape of divine knowledge, and from there, through divine melody became rupatmak (visible) in a musical order and the Shabd-brahm was made incarnate as Guru Granth Sahib. All the virtuous deeds, religious purifications, self-mortifications, devotions, austerities and pilgrimages abide in the 'Sabad'. Guru Nanak says that the true Guru unites the man with the Lord and then the sin, sorrow and death fly away.53 In the hymns of Guru Nanak, 'Sabad' is described more in terms of what it does than in terms of what it actually is. Thus the function of the 'Sabad' is to be realised in experience and not merely known in any purely intellectual sense. Creation is due to Shabd. The agitation in the primary substance projecting itself into the sensuous plane becomes audible as dhvani or sound, but is itself only the possibility and susbtratum of sound. Creation is said to be Shabd-prabhav, that is, it proceeds from, and is a manifestation of the stress of cosmic Shakti. In this sense every movement or process in the universe is Para-shabd. Ashabd-jagat is a contradiction in terms. Whilst the stress or constituting force is one and the same, it manifests itself differently to the different sense organs.54 Realisation of Sabad Thus we have seen why Guru Nanak gave so high a status to 'Sabad' by accepting it as the Guru. In Guru Nanak's hymns, thoughts are abundantly available which tell us how the Shabd-brahm is realised and why the following of Shabd is necessary. It is one of Guru Nanak's teachings that we should not forget the Nama of Hari and try to attain the Lord. The storehouse (ocean) of 'Sabad' is inside. It can be obtained by surrendering the ego and self-conceit55. Piercing, that is, delving deep into the 'Sabad' is necessary by the sadhak to attain the door of the Lord; otherwise all his pleasure and pomp and show are useless56. When the bride decorates her hair with truth, wears the garments of love, gathers in the chandan like God in her conscious mind and lives in the temple of inner-consciousness-the tenth gate, then the soul flowers through the Word and beloved Lord's Nam enshrines in her heart57. He who dies in the Word, does not die again. Through 'Sabad' we do attain the Lord and his love. Without the word, the world is led astray and is born to die again and again. Further, Guru Nanak says that if one realises the word, one prides not on one's self58. Ego, avarice and love of the self are the main impediments in the way of 'Sabad' realisation. If the good is to be received, the leaving of these bonds, and dwelling on the word, are required59. It is through the Guru that we meet the Lord who makes us understand the infinity of His power, and this understanding is possible only when ego is put off by realising that there is nothing but 'Sabad' in all the three worlds60. Guru Nanak says that with the recitation of the true 'Sabad' , the unstable mind is restrained and the nectar is realised61. Through 'Sabad', the dignity of salvation is obtained and false pride is lost. References: 1. Guru Nanak, Guru Granth Sahib, p.137, 'guru data guru hivai gharu guru dipaku tih loi. amar padrathu Nanaka mani maniai sukhu hoi'. 2. Guru Arjan Dev, Guru Granth Sahib p. 183 'bandhan todi bolavai ramu. mana mahi lagai sachu dhianu'. 3. Guru Arjan Dev, Guru Granth, p. 52 'Guru samarathu aparu guru vadbhagi darasanu hoi. guru agocharu nirmala gur jevadu avaru na koi'. 4. Guru Nanak, Guru Granth, p. 847. 'Nanak guru santokhu rukhu dharamu phulu phal gianu. rasi rasia haria sada pakai karami dhianu. pati ke sada khada lahai dana kai sir danu'. 5. Guru Nanak, Guru Granth, p. 635. 'satiguru seve ta sukhu pae bhai avanu janu rahai'. 6. Guru Nanak, Guru Granth, p. 904, 'gur saran na aie brahman na pae ....'. 7. Guru Amardas, Guru Granth, p. 526, 'manu kuncaru pilaku guru gianu kunda jaha khince taha jai. Nanak hasti kunde bahara phiri phiri ujadi pai. 8. Guru Nanak, Guru Granth, p. 15. 'Nanak satguru aisa janiai jo sabsai lae milai jio.' 9. Guru Ramdas, Guru Granth, p. 168. 'jio janani sutu jani palti rakhai nadari majhari ....'. 10. Guru Ramdas, Guru Granth, p. 317, 'Gursikhan andari satguru varatai jo sikhan no lochai so gur khusi avai.' 11. Bhai Gurdas, // 26. 19 'Gur pura nirvair hai nindak dokhi bemukh tarai'. 12. Guru Nanak, Guru Granth, p. 58, 'Guru jina ka andhala chele nahi thao.....'. 13. Guru Ram Das, Guru Granth, p. 306, 'Sahibu jisaka nanga bhukha hovai tisada nafaru kithahu raji khae'. 14. Bhai Kahan Singh, Mahan Kosh, p. 461, 15. Guru Nanak, Guru Granth, p. 153, "Satiguru milai su maranu dikhae. maran rahan rasu antari bhae ... guri miliai mili anki samaia. kari kirpa gharu mahalu dikhaia. Nanak haumai mar milaia.' 16. Dr. Hazari Prasad Dwivedi, Nath Sampraday, p. 149 17. Guru Ram Das, Guru Granth, p. 442 'Gura govindu govindu guru hai Nanak bhedu na bhai.' 18. Guru Arjan Dev, Guru Granth, p. 1142 'Nanak sodhe simrati beda. parbraham gur nahi bhed.' 19. Guru Arjan Dev, Guru Granth, p.397 'Gura ki mahima kia kaha gura bibek satsaru. Ohu adi jugadi jugah jugu pura parmesaru.' 20. Guru Nanak, Guru Granth p. 1025 'Ape karta purakhu bidhata . jini ape api upai pachata. ape satiguru ape sevaku ape srisati upai he.' 21. Guru Ramdas, Guru Granth, p. 759 'Satiguru mera sada, sada na ave na jai'. 22. Guru Nanak, Guru Granth, p. 355 'Kaci gagari deha duheli upajai binasai dukhu pai. Ihu jagu sagaru dutaru kio tariai binu hari gur pari na pai'. 23. Guru Nanak, Guru Granth, p. 599 'Tatu niranjan joti sabai soham bhedu na kai jio. aprampar parbrahmu parmesaru Nanak gur milia soi jio'. 24. Guru Nanak, Guru Granth, p. 399 'Ham chakar gobind ke thakuru mera bhara. Karan karavan sagal bidhi so satguru harmara.' 25. Guru Gobind Singh, Bachitra Natak 'Ham eh kaj jagat mo ae. Dharam het gurdev pathae'. 26. Guru Gobind Singh, Chopai 'adi ant ekai avtara. soi guru samjhio hamara'. 27. Guru Granth Sahib, p. 839 28. ibid, pp. 929-30 29. Guru Granth Sahib, p. 939 30. Guru Granth Sahib, p. 940 manasa asa sabadi jalai. gurmukhi joti nirantari pai. 31. Guru Granth Sahib, p. 940, gur hai sabadi haumai bikhu marai ta nijhghari hovai vaso. jini rachia tisu sabadi pachana Nanaku taka daso. 32. Guru Granth Sahib, p. 940, avagaunu mitai gur sabadi ape parakhai bakhasi laia. 33. Guru Granth Sahib, p. 941, barah mahi jogi bharmae saniasi chhai chari, guru kai sabadi jo mari jivai so pae mokh duaru. 34. Guru Granth Sahib, p. 944, sabadi guru bhav sagaru tariai it ut eko janai. 35. Guru Granth Sahib, p. 943 sabadu guru surati dhuni chela. cf. Machinder Gorakh Bodh, Gorakh Bani p. 187 36, 10, Guru Granth Sahib, p. 653, sabadu gur pira gahir gambhira binu sabadai jagu bauranang. 37. Dhanbindu Upanishad, 16th Shloka. 38. Sir John Woodroffe, The Garland of Letters, p. 4 39. Sir John Woodroffe, The Garland of Letters pp.2-3 40. The Bible-The Gospel of Saint John Chapter 1.1-3. 41. Holy Quran, II,III. 42. Guru Granth Sahib, pp.929-30 43. Guru Granth Sahib, pp. 664 sabadu dipaku vartai tihu loi, jo chakhai so nirmalu hoi.nirmal nami haumai malu dhoi. sachi bhagati sada sukhu hoi. 44. Arthur Avalon, Serpent Power, p. 88 45. Sir John Woodroffe, The Garland of Letters, p. 114 46. Dr Hazari Prasad Dvivedi, Nath Sampradaya, p. 155. 47. Dr. Hazari Prasad Dvivedi, Nath Sampradaya, pp. 156-57. 48. Bhai Kahan Singh, Mahan Kosh, p. 156. 49. Akshay Kumar Bannerjee, Philosophy of Gorakh Nath p. 148. 50. ibid pp. 149-50 51. Guru Granth Sahib, p. 943. sabadu guru surati dhuni chela. 52, Dr. Bhai Jodh Singh, Gurumat Nirnay (Foreword by Bhai Veer Singh), pp. gh,ch,chh. 53. Guru Nanak, Guru Granth, p. 1332, Sagale karam dharam suchi sanjam jap tap tirath sabadi vase. Nanak satgur milai milaia dukh prachat kal nase. 54. Sir John Woodroffe, The Garland of Letters, p. 35. 55. Guru Granth Sahib, p. 228 gurmati namu na visra sahje pati paiai. antari sabadu nidhanu hai mili apu gavaiai. 56. Guru Granth Sahib, p. 19, sabhi ras bhogan badi hahi sabhi sigar vikar. jab lagu sabadi na bhediai kio sohai gurdurai. 57. Guru Granth Sahib, p. 54 sachu dhadi dhan madiai kapadu prem sigaru. chandanu chiti vasia mandaru dasava duaru. dipaku sabadi vigasia Ram namu urharu. 58. Guru Granth Sahib, p. 58. sabadi marai so mari rahai phiri marai na dujivar. sabadai hi te paiai harinama lagai piaru. binu sabadai jagu bhula phirai mari janamai varo //... Nanak sabadi pachaniai haumai kahe na koi. cf. Guru Nanak, Guru Granth Sahib, p. 156. Sabadi marai phiri maranu na hoi.binu mue kio pura hoi. 59. Guru Granth Sahib, p. 59. haumai mamata jali balao lobhu jalao abhimanu. Nanak sabadu vichariai paiai guni nidhanu. 60. Guru Granth Sahib, p. 351, gurudvarai hamaraviahu hoa sahu milia ta jania. tihu loka mahi sabadu ravia hai apu gaia manu mania. 61. Guru Granth Sahib, p. 352, chaltau manu rakhai amritu chakhai. satgur sevi amrit sabadu bhakhai.

All right man. If it makes you feel better…My father took Amrit from nihung dal of Baba Gurdit Singh, best friend of Sant Singh, back in the 60s. He stayed as a nihung until he transferred to Taksal in early 70s. My two uncles till this day are nihungs. No they do not eat meat or drink bhang. I still have pictures of nihungs back from those days and know much about their jeevan they you can imagine. I still meet some of them when I go back. I simply do not like to show off and post this stuff to boost my ego. Much of the rehat is based on Gurbani and Vaars. Many of the fundamental principles can be found in Gurbani and Vaars. First rehatnama written by Bhai Chaupa Singh (not available now) was written with reference to Gurbani. My take is that Gurbani is against eating meat whether jhatka or halal. Vaars do not advocate it either. Don’t beat around the bush. Prove that Guru Sahib ate jhatka and he approved it. Guru Sahib is the best ideal we should follow. Not all Puratan Singhs had the same diet. You yourself accuse Baba Banda Singh of doing all sorts of manmat. Now what happened to “puratan Singhs had gyan”? Sikhs these days have the tendency to justify their manmat by claiming it “puratan”. Don’t start accusing me of dividing veechardhara of Guru Nanak Sahib’s from Guru Gobind Singh Ji’s. There are many sakhis from history that prove many Singhs did not eat meat. Giani Gian Singh writes that Guru Sahib ate afeem. Should we accept it? Some scholars write that Guru Sahib worshipped goddess. Should we accept it? This manmat comes from 18th century sources. Study the period (not just Panth Parkash) when Sikhs started to mix together with Hinduism. By the time of Maharaja Ranjit Singh, you find most of Sikhs going to Hindu pilgrimage. This was all due to settling back in the cities after 1765. Not everything puratan Singhs did was 100% gurmat. How about Jassa Singh killing his own daughter? How about Bhai Mani Singh rearranging Bani? Still does not prove they ate meat. What is the evidence that Tarna Dal has stayed the same? Did they drink bhang also? You would probably say yes but Gurbani clearly rejects it. Tarna Dal and Buddha Dal did not exist in 1699. Therefore you cannot prove that Tarna Dal maryada is from Guru Sahib. I have read about diet of Bhai Jassa Singh and Nawab Kapoor Singh but this information does not come from contemporary sources but sources that were written much later. Not all sources are unanimous on this. It still does not prove that Guru Sahib ate jhatka. Should we follow what Bhangu has written to prepare Amrit? Again provide evidence. Any record from Akal Takhat? By this you are insinuating that meat is part of langar. Correct? How many goats were slaughtered at Gurmattas and the blood spilled n the parikarma? At least have some decency to leave Guru Sahib and Gurdwaras out to justify your opinions. I see them as Gursikhs but doesn’t mean I agree with eating meat. Not all Sikhs kept the same rehat. I can name other gursikhs who never ate meat and were against it. Some nihungs I know and my father knew did not eat meat either. This is the problem with justifying Gurmat based on history. Do you not accept Taksal Sants as gursikhs who did not eat meat and did not consider it part of the rehat. So how loyal are nihungs to Akal Takhat then? Zilch. At least I am not promoting a “custom maryada” or opposing Akal Takhat Sahib. On this topic I simply disagree with the definition of kutha. Attachment to taste is different than what to eat and what not to eat. Eating anything for taste is manmat but it doesn’t mean everything can be eaten as part of regular diet. Sikhs cannot exist without Gurbani and therefore anything we portray as part of Gurmat must be justified from Gurbani first. Gurbani does talk about what to eat and what not to eat (not list of foods but what kinds). First of all, it is Guru Granth Sahib not “Aad Bir” anymore. Second, no one justifies eating yogurt based on Gurbani. No one says eating daal is part of rehat and therefore must whereas you justify jhatka as part of rehat which then must have Gurmat reasoning. What is your point? Meat is okay in Gurmat or only jhatka? Either way Gurbani does not justify it. I rather discuss Gurbani Shabads on this topic rather than history. History does not define Gurmat. Guru Rakha

Truth is truth. If you want to rely on history then face it like a man and accept the fact that most nihungs did nothing like puratan singhs. Why use puratan singhs to satisfy your taste when we should be looking at their jeevans and kurbani. Gurbani does not advocate eating meat. Neither do Vaars. Or are you insinuating that rehat doesn't exist in Gurbani/Vaars? Because it does. We can do veechar on some sakhis you want to use to prove your point. Let's bring 'em forward. Keep in mind that I agree that Singhs ate meat in 18th century but that doesn't justify eating meat is accepted in Gurbani. Gurbani approval is different than history approval. If you believe Guru Sahib always ate jhatka surely bring out your facts. You will have to show me some credible evidence that Baba Deep Singh, Baba Gurbakash Singh, Bhai Sukha Singh and Bhai Mehtab Singh ate jhatka. Also was jhatka served at Gurmattas at Akal Takhat? How often did Bhai Mani Singh prepare jhatka at Darbar Sahib? I don't know how this relates to the topic but if you are accusing me of following "custom" maryada then you are wrong. I follow maryada given to me by Panj Pyare. Nihungs don't follow Akal Takhat maryada either. Aren't they "custom maryada followers"? I never wrote that puratan Singhs never ate meat. Some may have but no one can prove that every single one did or it was part of the rehat. It is meat eaters like yourself who say that Singhs lived in jungle, did hunting and then ate meat. This is why I made this point. They may have eaten it for their survival which slowly became part of their regular lifestyle but it doesn't make it part of rehat. If you want to mimic puratan Singhs then at least be up to their level of jeevan. The current maryada doesn't state that only jhatka is accepted. I believe 'kutha' refers to butchered meat not halal. Do Nihungs follow the Akal Takhat maryada fully? No. A Sikh is supposed to be faithful to Akal Takhat not to taksal or dal. Call me whatever you want. I am not bothered by it and it certainly doesn't prove you right. History cannot be justified when against Gurbani/Vaars. This forum doesn't allow discussion/debate on meat. So I won't post much on whether to eat meat or not but I would like you to start a new topic and bring out the sakhis which you think prove Guru Sahib ate meat. We can discuss those from Gurmat point of view.

Guru Sahib never gave an instruction to eat meat. Word Jhatka is not mentioned in Guru Granth Sahib or in Dasam Granth. Not a single historic record states that Guru Sahib ate meat whether jhatka or anthing else. Puratan Singhs gave their lives fighting against those that attacked Darbar Sahib but what have jhatka eaters done? Sided with the invaders who attacked Darbar Sahib. If you want to eat meat using puratan Singhs then do it by doing shikaar and only when you are living in jungles and have nothing else to eat. Even then it won't become part of maryada but at least you will have historic justification.

Humans are given “gyan” to determine what is wrong and right and what to eat and what not to eat. Light of Waheguru is in everything but that doesn’t mean everything can or cannot be eaten. Gurbani and Vaars tell us what to eat and especially what not to eat. Tell me where does Gurbani say vegetables cannot be eaten or eating them is killing them. Even Biology 101 can tell you that eating a fruit is not killing plant life but this is how they spread. Fruits fall off the tree for this purpose. This is how trees spread their species. Eat a fruit, plant its seeds and you have another tree but eat an animal and bury its bones you don’t get another animal. Again, define Daya in Gurmat and how should we practice it?

I sense influence of Prin. Surjit Singh. Too much reading of his articles? Do you seriously not know the difference between plant and animal life and their purpose of living? Can you prove from Gurbani that "killing" fruits/vegetables is prohibited? Have you thought about karmic lifecycle of plants vs animals? We are not Jainis and don't expect us to act like them. If Gursikhs are supposed to have Sat Santokh Daya and Dharam in their lifestyle then how would you describe Daya? Or do you agree with kala afghana that humans should only be merciful with one another and animals are exceptions?

Be reasonable here. Did every Indian fight against the British? Supporting human rights doesn’t require everyone to go back and fight. Is it illegal or immoral to oppose Indian oppression against the Sikhs? I know many who wish to go back and fight. Even in 18th century not every single Sikh fought against the Mughals. Why can’t one support Khalistan without having to go back to fight? Okay. Then why are you wasting energy opposing Khalistan? Why not go back and solve the problems? To many Sikhs, Khalistan is the solution to problems. It is solely your opinion that “we” don’t need a country. Many Sikhs do want a separate country due to all the oppression and tyranny of the Indian government. I don’t know who is wasting money on Khalistan and how but just because you don’t agree with the idea doesn’t mean it is a waste of time. In my opinion having hopes of getting justice from the government is waste of time and money. Have we obtained any justice at all? Hundreds of witnesses appeared in the courts but no one was punished. Police, Army, BSF etc were told to do everything by the government so justice will not be served. I do not think you know “most” Khalistanis in the world. You may know a few but not everyone so don’t judge everyone base don few individuals. It is not reasonable. 1947 and 1984 were not any different when we look at the atrocities but 84 was much worse because it was done by a government we considered our own and by a community we considered our brothers. Sikhs have never showed as much loyalty and love towards Muslims compared to Hindus. Pakistan being the “enemy” and a hostile country helped us during turmoil. They may not be our friends or may not support our cause which is fine but it doesn’t mean we should ignore their help. Khalistanis don’t love Pakistan. They appreciate its help. Their policy is “enemy’s enemy is our friend”. They wish to weaken India and it is pretty obvious. Countries do that all the time. I hardly doubt they are active these days or helping Khalistanis now. Those days are gone. We do have problems and so do all the communities. Let’s be rational here. You oppose Khalistan because we have certain problems. Then my question is why have countries in which these problems already exist? Why not eliminate India where majority of the youth is on drugs and eliminate UK where religious riots happen and Muslim problems are prevalent? Has a country ever gone bankrupt due to drug problems? We should focus on all the problems but it doesn’t mean we should ignore our right to freedom. How is Punjab surviving now with so much corruption? How is India surviving with so much injustice and corruption? By your logic India shouldn’t even exist because it has so many problems. By the way read book by Saroop Singh Narang on this topic. Punjab can survive and do better independently because it will have full control over its waters and electricity. Industry can be setup and free market can exist. Farmers will have the right to price their own crops and sell them internationally. Corruption is due to corrupt government. What evidence do you have that Pakistan will turn against us? India had no weapons and good army in 1947. Why did they not think of the same problem about China? It is logical to assume that Pakistan and India will always be each other’s enemies. So they will feel better with a Sikh country in between playing the role of a buffer state. I assume they will try to be friendly to weaken India. This is not the time period where one country can attack the neighboring country just for the heck of it and take over. Then why not eliminate Punjab and India since everyone wants to move to the West? With better way of life and opportunities provided in the home country no one would want to move. Also, it is irrational to say that every Sikh has to live in Khalistan. Sikhs can live wherever they want. It doesn’t mean Khalistan will be empty. Industry can be setup. Badal and the government simply won’t allow it and the so-called free market doesn’t exist there. Correct. It is a problem but not fault of Khalistanis. People have no source of income. Their salaries are not increasing with inflation. They cannot afford the fees. Government gives no grant or financial aid. So-called scholarships end up in officials pockets. Even when someone goes through all the hardships and gets a degree the employment opportunities are none. Government setup no industry. Youth has to go outside of Punjab to get a job and the salary it provides is not enough. Sikhs cannot force the government to do something when the government itself is part of the problem. This is why Sikhs want Khalistan so they can setup schools where Sikh history, literature and Gurbani is also taught without any Hinduism influence. There should be no reservation system and students without any caste discrimination should be provided grants and financial aid as well as employment opportunities. How do you propose we can fix it without Khalistan? Are you planning on going back and starting a campaign to stop the drug traffic and fix everything? What is your plan? How do you propose to stop the government from bringing in drugs? All countries have drug problems but they are surviving. Sure we need to fix the problems but this is not the reason to oppose Sikhs’ right to freedom and justice. I am willing to fight for it and so are so many others but again one doesn’t need to fight to support it. Millions of Hindus didn’t fight for India before 47 but they supported freedom. If you are against Khalistan then you should focus on the problems you want fixed instead of bothering and opposing something you do not support or care about. You do what you think is right. Why ask others to give up their rights? Every problem has a solution. The problems you highlighted are the very reasons Sikhs need Khalistan. No government will support Sikhs in UK, Pakistan, France, USA etc. Only the Sikh government will support the Sikh cause. Sikhs need political voice in the world. No matter where a Sikh lives he needs to feel secure and have the right to live as a Sikh not as a “hindu” “muslim” or “an arab” etc. All the problems you talk about exist in India then how is it surviving? Khalistan can survive the same way. Be part of the solution not part of the problem. A true Sikh seeks solutions instead of asking others questions and waiting for them to be answered. These problems are ours and we must find solutions. Don’t discourage or oppose others. A Sikh against another Sikh is the biggest problem we have and your post is the proof of why there is no unity. Agree to disagree and respect the right of other people’s beliefs. You are against Khalistan then don’t be bothered by it. Leave it alone and do what you think is not waste of time.

Already answered in this topic - http://www.sikhsangat.com/index.php?showtopic=27544&st=0&p=258482&fromsearch=1entry258482

I would provide the info but I have all my books packed at the moment. It is from one of the rehatnamas and Padam's book will give you the answer.

ਸੱਚਾ ਗੁਰੂ ਕੌਣ ਹੈ? ਜੋ ਪਵਨ ਵਾਂਗੂ ਨਿਰਲੇਪ ਅਤੇ ਪਾਣੀ ਵਾਂਗੂ ਨਿਰਮਲ ਹੋਵੇ ਅਤੇ ਧਰਤੀ ਜਿੰਨਾ ਉਸਦਾ ਧੀਰਜ ਹੋਵੇ । ਦਿਨ ਅਤੇ ਰਾਤ ਨੂੰ ਸਿੱਖ ਦੀ ਪ੍ਰਤਿਪਾਲਨਾ ਕਰੇ ਜਿਵੇਂ ਕੋਈ ਦਾਈ ਬੱਚੇ ਨੂੰ ਖਿਡਾਉਂਦੀ ਹੈ ।..... Bhai Gurdas Ji has used similar metaphor in Vaars. I suggest reading Bhai Veer Singh Ji's teeka for more information. I found his interpretation by far the best.

The Anand Marriage Act K. S. TALWAR National Archives, New Delhi Recently some attempts have been made to suggest that the Anand marriage ceremony was initiated by the Namdhari Guru Baba Ram Singh. Both Dr. Fauja Singh Bajwa and Dr. M. M. Ahluwalia in their works on the Kukas contend that the Namdhari Guru was the initiator of this form of marriage. Dr. Ahluwalia has even written that “The Namdhari sources claim that the Anand Marriages were not initiated by anybody except their Guru Ram Singh” and also that “the Anand Marriage Act was passed by the Government of India due to the efforts of the then Namdhari Satguru Pratap Singh, Tikka Ripudaman Singh of Nabha and some others.”1 A study of the papers relating to the Act does not support this sweeping contention. True, the Kuka Guru did send a letter to the Government to support the measure.2 But in this he was acting in concert with several other Sikh leaders and associations. In fact, neither he nor his followers claimed the Anand marriage to be their innovation. The Anand ceremony “was initiated by the third Guru of the Sikhs, Guru Amar Das and the marriages of Bhai Kamlia and Matho Murari were performed in accordance therewith in the time of third and fourth Gurus, the last of whom composed the four Laawaan in the Suhi Rag of the Guru Gninth Sahih, the sacred book of the Sikhs.”3 The occasion and circumstances for the initiation of this form of marriage has been detailed in a note prepared by [?] the then professor of the Khalsa College, Lyallpur. He wrote: Guru Amar Dass tried to barter down all the injurious caste barriers, and, incensed at this noble effort of the third Guru, the Hindus excommunicated those Sikhs of the Guru who in obedience to his teachings had ceased to observe caste. Among those Sikhs was one named Randhawa. When he wanted to marry his daughter, the Brahmins refused to come and officiate at the solemnisation of the marriage, saying that having become a Sikh of Guru Amar Das he had ceased to be a Hindu, and thus had forfeited every right to have the marriage of his daughter performed according to Hindu rituals. Upon this the Sikh went to Guru Amar Das Ji, and said he was prepared to keep his daughter unmarried, but would on no account consent to the ceremony being performed according to Hindus who were so wrath at his having given up the whimsical caste distinctions. Realizing the fix in which the Sikh was, the Guru ordered his son-in-law (afterwards Guru Ram Das Ji) to go and officiate at the marriage of the Sikh’s daughter. It was on this occasion that the four laawaan were originally composed by the fourth Guru. The next noteworthy occasion on which the entire form prescribed conjointly by the third and fourth Gurus was observed was the marriage of the sixth. Guru’s daughter (Bibi Viro) at the village Jhabal in the Amritsar district.4 Henceforth a fair came to be held annually to commemorate this remarkable marriage. Ever since that day the Anand riti became the recognised form of marriage among the Sikhs. This ceremony however fell into partial disuse soon after the Sikh power was established in the Punjab. Earlier and so long as they had no settled home, “the Sikhs united by the bonds of common faith lived a free untrammelled, selfless life, acknowledging no leaders, ordaining no priests and acting independently of each other, yet ready to share the weal and woe of a brother Sikh. Occasionally they met in a general council called Gurmata to decide matters of common interest and of an importance which required united action. They led plain simple lives as members of a single household, sharing whatever they had and owing obedience to none, performing their own marriages and reciting hymns from the Granth when anyone passed to the land of Gurus.5 But soon after the founding of the Sikh power in the Punjab, “the republican fraternity broke up, strong men asserted themselves as leaders and surrounded themselves with power, wealth and luxuries of life, and the Sikh settled down in a population of Hindus. Scattered and small in number they could not resist the influence of Hinduism, which gradually asserted itself till all but in dress they became identified with the Hindus. They began to observe all Hindu customs, all Hindu ceremonies, to which recitation from the Granth were sometimes superadded.”6 The influence of the Dogras in the employ of Maharaja Ranjit Singh, in this process of degeneration of the Sikhs, was no less great and even “the idol worship, the practice most vigorously denounced by the Gurus, found its way into the Darbar Sahib at Amritsar.”7 Yet, the Anand ceremony escaped absolute obliteration as a result of widow marriages because these were not recognized by Hindu Law. It also remained in vogue among the Nihangs, Bandeis (adherents of Banda Singh Bahadur) and Sikh residents of far off places from the Punjab like Nander and Patna. The first serious attempt at the revival of the Anand marriage ceremony was made during the time of Ranjit Singh by Baba Dyal, founder of the Nirankari movement. This ceremony as propagated by him apparently consisted of the bride and bride-groom walking round Guru Granth Sahib while the Granthi read out certain sacred scriptures from the text.8 The second attempt was made by the Namdhari Guru Baba Ram Singh who also adopted the Anand ceremony, but with a major difference. Whereas the Nirankaris performed their marriages without the sacred fire and without the interposition of Brahmans, the Kukas continued to dig, like the Hindus sacrificial pit for burning fire and put fragrant substances into it at the time of their marriages. The third and the most important attempt at the widespread propagation of the Anand form of marriage was made by the Singh Sabha movement. The marriage ceremony as propagated by the Singh Sabha resembled the Nirankari rather than the Namdhari version of the Anand marriage. The chief requisites of this form of marriage were: 1. The presence of Guru Granth Sahib, the Sikh scripture, on the occasion of marriage to serve as witness, dispensing with the burning of fire and the invocation of gods marked out on ground with flour in symbolic figures. 2. Citation of four Shabads (hymns), known as laawaan from the said scripture to solemnize the tie of union between the bride and the bridegroom after they are questioned as to their willingness to enter into the sacred union. The couple, in token of solemn pledge before and homage to the scripture, walks around it when each of the said four hymns is read, thus doing four rounds in all. 3. The singing in chorus of the hymns which after the word Anand (pleasure) with which the hymn begin are called Anand Sahib. In these hymns thanks of Almighty accompanied with joys are expressed for having gained the desired object and one is instructed to look to Him for every success and pleasure. 4. The reading out of Ardas (prayer) invoking the benediction of the Ten Gurus and of the sacred scripture to grace the union which is declared complete after a sermon is delivered as to the respective duties and responsibilities of the couple enjoining on the bride to be always submissive to her husband who in return is bound to have every regard for her feelings and to think always of her convenience and pleasure in preference to his own keeping thereby the balance of perfect harmony and happiness of home.9 This form of the Anand ceremony even to this day continues to be performed at the Sikh marriages, in the presence of the bride, the bridegroom, their relatives, friends, etc., and is conducted by a religious person known to be well versed in Sikh tenets, and sacred hymns are also sung to add grandeur to the occasion. For the proper understanding of the genesis of the Anand Marriage Act, it is worthwhile here to describe briefly some of the major effects of the Singh Sabha movement in this regard. Launched during the last quarter of the nineteenth century to restore Sikhism to its pristine purity, this reform movement caused a schism in the Sikh community by dividing it into the ‘puritans’ or ‘reformist’ who observed all the ordinances of the Gurus, and the ‘degenerates’, as they were called by the reformists, having leanings towards Hinduism. The ‘puritans’ regarded themselves as the true sons of the Khalsa and the Granth Sahib as containing the whole law. Discarding the old Hindu customs, they started performing their birth, marriage and death ceremonies in the old simple Sikh fashion. The ‘degenerates’ or the Hinduised Sikhs-an important section of the Sikh community, although a small minority—on the other hand, practised mostly the observances of Brahmanical religion and were Sikhs only in name. At a time when Sikhism was fast sinking into the fold of Hindu religion, this reform movement led to the emergence of numerous Singh Sabhas all over the country and the despatch of missionaries by the Chief Khalsa Diwan. The result of this was that, unlike other reform movements, the Singh Sabha movement did not remain confined to educated few, but touched the Sikh people in general. Soon there was a feeling that they were not Hindus and so desired to have a body of laws of their own, laws of marriage, inheritance and succession based on social justice and equal rights for men and women, free from all taint of inequality and compulsion, worthy of a free God-fearing Sikh community.”10 This was greatly resented by those who preferred Brahmanical customs and by the Brahman priests who viewed with displeasure the loss of so large a clientele as that represented by Sikh population. In the heat of the religious controversies that ensued the opponents of the ‘puritan’ even questioned the validity of the Sikh customs. Their bitterest attacks were, however, on the Anand marriage ceremony. It was against this background and in an atmosphere of tension and uncertainty in the first decade of the present century that Tikka Ripudaman Singh of Nabha, Member of the Imperial Legislative Council, thought of statutory recognition for the Sikh marriages to dispel doubts as to their validity. With this end in view Tikka Sahib held discussions with the Law Member of the Viceroy’s Council, Sir Erie Richards, at Simla, and afterwards wrote to him that “nearly all leading Sikhs badly feel the want of codifying their laws, and also think that the proposed Sikh Marriage Act will be the first and most appropriate step in that direction.” In support of his contention, he forwarded the opinions of ninety-three leading members of the Sikh community. He also sent a draft bill of the proposed legislation and, urging for its adoption, wrote that there were “good reasons to believe that, in the absence of a validating enactment, doubts may be thrown upon it and Sikhs may have to face great difficulties in the future, and incur heavy expenditure on suits instituted in the Civil Courts.” He also wrote that the passing of this enactment involved no new principles but merely validated an existing rite.11 Tikka Sahib’s letter along with the draft bill was referred to the Home Department which, in turn, sent it to the Government of the Punjab for an opinion on the subject. The first reaction of the provincial Government was not in favour of the bill and it wrote back that “in the absence of any established necessity for legislation, the Lieutenant Governor, would be adverse to the adoption of any such action” but suggested that “the real object of the proposed legislation” should be ascertained from the Tikka Sahib personally.12 Sir Louis Dane, the succeeding Lieutenant-Governor of the Punjab, was therefore asked to discuss the question with Tikka Sahib. After meeting Tikka Sahib and making necessary enquiries from other sources, the Lieutenant-Governor felt “inclined to take somewhat different view of the proposed legislation, from that put forward by his predecessor.” The Chief Secretary to the Government of the Punjab further wrote that “the Lieutenant-Governor has satisfied himself that the Anand form of marriage has been impugned by non-Sikhs and more especially by the members of the Arya Samaj, and that there has been a certain amount of pamphlet welfare in which the children of such marriages have been branded as illegitimate by the opponents of the Neo-Sikh party,”13 Even though, there had yet been no case where the validity of such marriage was contested in a law court, the Lieutenant-Governor recognized the force of Tikka Sahib’s argument that “the object of the proposed legislation is to avoid the uncertainty and the expense which the process of obtaining a judicial decision would entail.” Moreover since the ceremony was “a simple and less expensive one than that ordinarily in force among Hindus,” it was also suggested that the proposed bill be “introduced in the Imperial Legislative Council as it was to apply to the whole of British India.”14 The Bill was introduced in the Imperial Legislative Council meeting at Simla on 30 October, 1908. It was widely acclaimed by the Sikhs. That the Bill had the popular support of the community was evinced by the numerous communications received by the Government in favour of it. Still there was a small section of the Sikhs who published pamphlets and sent representations to the Government demanding the withdrawal of the Bill.15 Since it happened to be an important segment of the community, their viewpoint should be examined. It was contended that the supporters and sympathisers of the Bill did not represent the main body of the Khalsa; and the support that the Bill had received was the product of an agitation and not the outcome of the genuine feelings of the Sikhs. They further argued that ‘Anand’ signified pleasure or joy, and it was not a form of any marriage ceremony common among the Sikhs; that it was a prayer and name of a collection of certain sacred hymns in the Granth Sahib. They also claimed that though the Sikhs by strictly following the teachings of Guru Granth Sahib were distinct in their religious tenets from Hindus, in their social customs they were one with them having little desire to break away from the Hindu social or customary laws. Finally, according to them, this was the creation of the Singh Sabha sect among the Sikhs, the members of which wished to establish new customs and ceremonies in accordance with the dictates of their new faith. The supporters of the Bill took up these contentions and exposed their hollowness. They showed that ‘only bare hardihood’ produced and sustained by vested interests could claim general Sikh opposition to the measure. As against a total of five adverse communications to the Government, they referred to the hundreds of communications which included the opinions of the leaders of the Panth, the Sikh bodies, the Reises, Jagirdars, the Sikh Rajas and the general public both from inside and outside India, wherever the Sikhs were. In these circumstances only the wilfully blind could doubt the bona fides of the Sikhs in supporting the Bill. The reformists claimed that the term ‘Anand’ also meant marriage contracted according to Sikh ceremony. Giani Gurbakhsh Singh, Manager of the Golden Temple Works. Amritsar, put forwards the following arguments in support of this claim of the reformists: (a) Just as in Persian the word Shadi means both ‘joy’ and ‘marriage,’ so in Panjabi the word ‘Anand’ means both ‘joy’ and ‘marriage.’ (b) Sir Guru Das Banner ji had admitted in his Hindu Law that ‘Anand’ is the name of a marriage ceremony among the Sikhs. It is so called because during its performance a text from the Sikh scriptures called ‘Anand’ is recited. © In Punjabi papers, 25 years old, we find notes on marriages performed according to Anand ceremony. (d) In the Prem Sumarg and other Sikh books, the word ‘Anand’ has been used in the sense of ‘marriage’.16 Describing how essential it was for the Sikhs to solemnize their marriages according to Anand ceremony, Gurbaksh Singh further wrote: Guru Granth Sahib strictly prohibits idol or element worship, but in the Hindu marriage ceremony the worship of nine constellations of the stars is necessary element and Agni (fire) is set up as witness god. So how can monotheists like Sikhs follow such customs? Again, our scriptures say! “do not pay any heed to the auspicious-ness or otherwise of the constellations; there is one God above all these;” but the Hindus have to wait for months and years for the auspiciousness to these occasions. Again, as a reward of conducting the marriage ceremony, the officiating Brahmin priest receives some money in charity; but our scriptures say: “Oh, priest, the jajman’s daughter is thy daughter. By accepting this money thou spoilest thy chance of salvation.” Again, we find in a commentary on Shikh customs, “whoever accepts any reward for conducting marriage ceremony is an infidel.”17 That the Anand form of marriage was an old ceremony among the Sikhs and not an innovation of the reformists has been described above. The supporters of the Bill quoted several instances from Bhai Santokh Singh’s Suraj Prakash, then considered the oldest and the most authentic complete record of Sikh history, to show that this form of marriage was introduced by the third Guru. Since the Anand composed by the third Guru and the laawaan, i.e., ties composed by the fourth Guru, the sine qua non of the Anand ceremony, were embodied in the Sikh scriptures, the reformers put this forth as an irrefutable proof of the ceremony having been enjoined by the Gurus. While the Government was still getting reports both for and against the Bill, an obstacle appeared in the way of carrying out the proposed lesgislation. Tikka Sahib’s term of office as a Member had expired and the Government on its part had allowed the introduction of this Bill on the clear understanding that it was not to take any part in the debates or voting on the Bill. However, the Government of India facilitated the measure by specially nominating Sardar Sunder Singh Majithia to the Legislative Council. The original draft of Tikka Sahib underwent some changes in the Select Committee and the Bill was passed on 22nd October as ‘Anand Marriage Act, 1909.’ These, then, were the circumstances that led to the passing of the Anand Marriage Act. As for the Kukas, whose role in this regard has been almost fabricated by recent writers, not only accepted it as a legalisatation of “the ancient Sikh marriage rite,” but also felt unhappy about its final form.18 Obviously then, they were neither the initiators nor the main force behind the passage of this Act. The main bodies for the propagation of this form of marriage ceremony were the various Singh Sabhas, Khalsa Diwans and the Chief Khalsa Diwan, and the main force that carried the Bill through the Imperial Legislative Council were Tikka Ripudaman Singh of Nabha, Sardar Sunder Singh Majithia and the Sikh masses in general. [Note—One of the prominent Sikh leaders who supported, through the press, the Anand Marriage Bill in 1909 was Bhagat Lakshman Singh. While the bill was on the anvil, awaiting passage through the Viceroy’s Council, the Arya Samajists of the Panjab and their friends raised a storm of agitation against it. It was at this time that Bhagat Lakshman Singh wrote a number of letters to the editors of the Tribune, Lahore, and the Khalsa Advocate, Amritsar. These letters, and those of Giani Gurbakhsh Singh, Bhai Lehna Singh and others addressed to the Government, greatly strengthened the hands of the Hon’ble Sardar Sunder Singh Majithia, the mover of the Bill, and facilitated its passage through the Council (vide the Tribune, Lahore, October 5, 7, 13 1909, and the Khalsa Advocate, Amritsar, October 9, 16, 23, 30). These letters were highly appreciated by Sardar Sunder Singh Majithia who wrote to Bhagatji on October 19, 1909, saying that these letters were “Capital” and “the L(ieutenant) G(overnor) was speaking in high terms about them”. —Editor] Footnotes: 1. M. M Ahluwalia, Kukas—The Freedom Fighters of the Punjab, pp. 50-51. 2. Namdhari Guru Pratap Singh to Government of India, 13 December. 1908, Papers relating to Act VII of 1909, Vol. I, Legislative Department. 3. Speech by Sardar Sunder Singh Majithia in the Imperial Legislative Council. 27 August, 1909. 4. Government of Punjab to Government of India, 20 April, 1909, enclosure. Home Department, Judicial B Proceedings, July 1909, 55-56. 5. The Pioneer Allahabad, 6 February 1909. 6. Ibid. 7. Government of Punjab to Government of India, 20 April 1909 enclosure. Home Department, Judicial B Proceedings July 1909, 55-56. 8. Baba Gurdit Singh, Nirankari Guru to Government of India, 10 January, 1909. Papers relating to Act VII of 1909. vol. I. Cf A. H. Bingley, Sikhs (Handbook for the Indian Army), p. 69. 9. Note by Munshi Sohan Singh, Tahsildar of Shakargarh, 11 January, 1909 Home Department, Judicial B Proceedings, July 1909, 55-56. 10. The Pioneer. Allahabad. 6 February, 1909. 11. Demi official, Tikka Ripudaman Singh to Sir Erie Richards, 1 March, 1908. Legislative Department, A Proceedings, November 1909, 9-101. 12. Demi-official, E. D. Maclagan, Chief Secretary to the Government of Punjab, to G. B. H. Fell, Deputy Secretary to the Government of India, Home Department, 10 April 1908. Ibid. 13. Demi-official, E. D, Maclagan, Chief Secretary to the Government of Punjab to G. B. H Fell, Deputy Secretary to the Government of India, Home Department, 31 July, 1908. Ibid. Cf. Note from Bhai Lehna Singh, Extra Assistant Commissioner, Dera Ismail Khan, 7 January, 1909: “Not only the preachers of the Arya Samaj but its organs in the press also have thrown out broad hints that the earliest opportunity will be utilised” to impeach the validity of Sikh marriages in law courts. Home Department, Judicial B Proceedings, March 1909, 40. 14. Demi-official, E. D. Maclagan, Chief Secretary to the Government of Punjab to G. B. H. Fell, Deputy Secretary to the Government of India, Home Department, 31 July, 1908; Legislative Department, A Proceedings, November 1909, 9-101. 15. The views of the opponents of the Bill were contained in two almost identical letters to the Government of India; one from Maya Singh and 24 Sikhs of Lahore and the other in Gurmukhi from Granthis, Pujaris, Mahants, and Sants of Amritsar on behalf of Golden Temple and other temples connected with it. Arur Singh, Manager of the Golden Temple, however, was in favour of the Bill, vide his letter to Tikka Sahib of Nabha on 29 July, 1909. Papers relating to A ct VII of 1909, Vol. II. 16. Home Department, Judicial B Proceedings, October 1909, 83. 17. Ibid. 18. (a) Letter in Gurmukhi from Sant Singh and 53 other Kukas. Papers Relating to Act VII of 1909, Vol. I. (b) Telegram, from Namdhari Guru Partap Singh to Government of India, 13 October, 1909. “Kindly omit clause 4. Substitute Sikh tenets and customs for personal law in clause 5 of Anand Marriage Bill. Otherwise, drop Bill.” See Papers Relating to Act VII of 1909, Vol. III.

Gurmantar is obtained from Panj Pyare in the presence of Guru Granth Sahib. Guru Gobind Singh Ji said, "Aatma Granth Vich, Sareer Panth Vich". Panj Pyare has been given the role of Guru's body to give Gurmantar, Amrit and rehat. I have already argued that this tradition is alive since the times of Guru Nanak Sahib. Prove me wrong if you have facts. Read Bhai Veer Singh's teeka for correct interpretation. Refer to the following Pauri in Vaars. (From Guru Nanak to Guru Arjan Dev) Five Pirs were there who drank from the Five cups (of Truth, Contentment, Compassion, Dharma, Discerning Wisdom), and now the Sixth great Pir is holding the Guruship. Arjan (Dev) transformed himself into Hargobind and sat majestically. Now the Sodhi lineage has started and they all will show their selves turn by turn. This Guru, the vanquisher of armies, is very brave and benevolent. The Sikhs prayed and asked that they have seen the Six Gurus (how many more are to come) . The True Guru, the knower of the unknowable and Seer of the invisible told the Sikhs to listen to. The lineage of the Sodhis have been established on the sound foundation. Four more Gurus will come to earth (yuga 2, yuga 2 i.e. 2+2=4)(48) Clearly 10 in human form and then the guruship went to Shabad. I have given proofs that Guru Granth Sahib was given gurugaddi. Bhai Gurdas Ji's Vaars were given to prove that Shabad is the true image of Guru not human body. Have your lot given any proofs? No. You keep asking questions without refuting any of my points. This is pakhand.

The translation is wrong. The pankti clearly states Naam is obtained by meeting Satguru (Sat Purakh who is only One) and then the person becomes absorbed and one with Naam. In other words his light merges with the Shabad Jot. There is no mention of “in person” or “human guru”. Gurbani does not support human guru but Shabad Guru. False, avtar is someone who is given limited powers to do a certain task. But avtars are in the cycle of birth and death. They are destroyed by Kaal eventually. Avtars are not Satguru because Satguru does not come and go and is Waheguru Himself. You have not responded to my previous post. Refute my points and prove that jagjit singh is the true Guru from Gurbani or Vaars. Bhai Gurdas Ji states that there will only be 10 forms and then the Guruship will go to Shabad. It leaves no room for pakhandi kookay.