Happy Deepavali (Divali) to all Hindus and anyone defined as Hindu under article 25 of the Indian constitution LOL‏

[S4NGH]

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!

We protest against bipran ki reet when we criticise Sikhs who celebrate karva chauth, rakhree/raksha bandan etc because Guru Gobind Singh ji Maharaaj says 'Jab Lag Khalsa Rahe Niara, Tab Lag Tej Dioon Mein Sara. Jab Eh Gaye Birpran Ki Reet, Mein Na Karoon In Ki Parteet.'

Under article 25 of the Indian constitution, Hindus include Sikhs, Buddhists and Jains. Are you celebrating Deepavali (divali) today? Do you prefer the blessings of goddess Lakshmi over Guru Gobind Singh Ji Maharaaj's Parteet.. Yeah yeah you didn't mean divali when you said happy divali, you meant happy bandi cchor divas. Guru Nanak Dev Ji Maharaaj was the first Guru to secure release of prisoners from Babar's prison. How come we don't celebrate that day?

If we want to break free from the shackles of article 25 of the Indian constitution and the constitution in general, we must start by celebrating Bandi Cchor Divas on another day in line with Gurmat? After all we have different dates for Gurpurabs depending on which calendar we follow.

SGPC could declare another date to pray for the release of all prisoners still languishing in jails around the world.

I realise ive jumped from one point to another and I appologise if ive offended anyone. I'm not saying don't celebrate Bandi Cchor Divas, just saying we need to know what we're celebrating and when. How does Bandi Cchor Divas coincide with Divali? Guru Hargobind Ji Maharaaj was released on Divali day and made it to Amritsar on the same Divali day from Gwalior, south of Agra which today would take one 8hours in a train, in those days 5days atleast on horseback? thats assuming Maharaaj did not stop on way to meet Sangatah who would of course have been greeting and congratulating. So how exactly does Divali and Bandi Cchor Divas coincide?

Is this an accurate depiction of Sikh history and an accurate interpretation of Sikh sentiment? Or are some Sikhs so eager to celebrate Divali, and so fervent to want to link Divali to Sikh practice and tradition that they simply had to find or create an incident that is suggested to have happened on or close to Divali day, and use that as a pretext to celebrate?

and why do we not celebrate the Bandi Cchor Divas of Guru Nanak Dev Ji Maharaaj from Babars prison along with the innocent prisoners mostly women and children?! or does that not matter since there was no divali or raksha bandan or karva chauth then?! Why aren’t Sikhs

extolled to celebrate Guru Nanak Dev Ji Maharaaj’s Bandi Cchor Divas? Why is there no Deep Maala to commemorate this day? Because it does not coincide with Divali? Or it did not happen close enough to Divali day? Or there was no Harmandar Sahib to be lit up with lamps then? Or simply because this Bandi Cchor provides no pretext for celebrating Divali?

We light candles and deevay and fireworks polluting our atmosphere...WHY? is a celebration not complete without them? if this is not Bipran Ki Reet, i dont know what is.

I appologise again if ive offended anyone. and if im wrong in what i say, I guess Maharaaj will be the judge of that. but my intention is not to offend anyone.

Pul Chuk Muaf Ji.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh!

[S4NGH]

(I) DIVALI AND GURBANI. The most commonly sung and quoted Gurbani verses relating to

Divali are derived from Bhai Gurdas ji’s // 19 Pauree 6. Sikh ragees sing this pauree and explain it as

evidence that Divali and the lighting of lamps is to be celebrated as an authentic Sikh practice. For a

full understanding, the entire pauree is quoted below. An explanation of the pauree follows.

Divali Dee Rat Deevay Baleean. Tarey Jaat Snaat Ambar Bhaleean.

Fullan Dee Bagaat, Chun Chun Chaleean. Teerath Jatee Jaat Nain Nihalean

Har Chandauree Jhaat Vasae Uchaleean. Gurmukh Sukh Fal Dat Shabad Smaleean.

Keen readers of Gurbanee know that the main message of a shabad is encapsulated in the

Rahao line. This is the generic rule of the five thousand plus shabads that are written by the Guru

Sahibs and Bhagat Sahibs in the Guru Granth Sahib Ji Maharaaj (GGS). The writings of Bhai Gurdas Ji do not

follow such a practice. Bhai ji does not use Rahao in any of his 912 paurees (in 40 vaars), 672 Kabits and

3 swayeas. In all his writings, his main message is always contained in the final verse of the pauree,

kabit or swayea. The first five lines of every pauree are illustrations / explanations for the real message

which is provided in the final / concluding line.

A translation of the above pauree is as follows:

The lamps of the night of Divali eventually burn out.

The stars of the night sky stop sparkling when dawn comes.

The beauty of the orchard disappears as the flowers are picked.

The gaiety of the place of pilgrimage dies when the crowds leave.

Life- even as bestowed by God- is temporary; settled and then destructed.

Yet, the Gurmukh is blessed with the fruit of permanent joy through his Immersion in the Shabad.

The meaning of this pauree is therefore as follows:

A Gurmukh seeks bliss from the Shabad. The joy that comes from the Shabad is not as temporary as

the lamps that burn on Divali night, the star-lit night skies, and the beautiful sights of the blooming

orchard, the joyous atmosphere of the places of pilgrimages or of human life itself.

Guru Arjan Dev Ji Maharaaj bestowed the title of Gurbanee dee Kunjee (the key to

understanding Gurbanee) to Bhai Ji’s writings. In other words, understanding Bhai Gurdas provides

one the key to unlock the treasures of the GGS. Guru Arjan Sahib recognized him as an interpreter

par excellence of Gurbanee. As is the case with all of Bhai Ji’s writings, he is extolling the Sikh to link

spiritually with the Shabad – by which he means the GGS and all the messages that are contained

therein. This pauree is written to give inspiration to the Sikh to connect with the Shabad by virtue of

the permanence of the joy that comes as a result.

Now, to use the first line of this pauree – Divalee Dee Raat Divey Baleean – as Gurbanee justification for

Sikhs to light lamps (or otherwise celebrate) the Divali night is ignorance – feigned or genuine. If

that is the case then gazing the stars (the second illustration of temporariness in line two) can also

be argued to be a call by Bhai Gurdas Ji for Sikhs to worship the planets. On the same account, then

planting orchards and going for teerath yatra or pilgrimages (as mentioned in lines 3 and 4) is also

recommended Sikh spiritual practice. Each of the four events in each of the four lines are examples /

illustrations used by Bhai Ji to make a concluding point regarding a particular characteristic

(permanence of the joy) of the Shabad. This characteristic of the Shabad is contrasted with

characteristics of the four events. Surely then, it would be highly disingenuous to suggest that the

events being contrasted are acceptable as Sikh practice...including the lighting of lamps.

[JasSinghKhalsa]