Jump to content
Sign in to follow this  
luckysingh99

Sukhmani, Sikhi And Fraudulent Babas Ritualizing Or Spiritualizing

Recommended Posts

SUKHMANI, SIKHI AND FRAUDULENT BABAS:Ritualizing or Spiritualizing?
By Karminder Singh Ph.D (Boston) Kuala Lumpur, Malaysia.

Source: http://sikhbulletin.com/Bulletins/Si...SepOct2013.pdf

This article has two objectives: to bring about genuine appreciation of Sukhmani Sahib within the Sikh reader’s mind; and secondly to help remove the plethora of dera-concocted myths and tales that have succeeded in turning Sukhmani recital into a ritual.

After Japji and Rehras, the Sukhmani is believed to be the most widely recited banee. Why then is there a need to bring about appreciation of banee that is already widely read? The reasons have to do with the motivations underlying our recitation. The basic argument is that if our motives are misplaced, our reading of a banee, even if done on a nitnem basis renders it ritualistic. Gurbani, is divine enlightenment. And enlightenment is, in essence, the anti-thesis of ritual. But if our Gurbani reading is reduced to ritualistic reciting and chanting, then there can be no greater folly in the realm of one’s spiritual journey.

SUKHMANI AND DERA-WAAD.

Few Sikhs would care to dispute the notion that no institution has played a greater role in popularizing the reciting of Sukhmani amongst modern day Sikhs than our deras and their babas, sadhs and sants. The Sikh Rehat Maryada (SRM) does not mention Sukhmani as a nitnem banee, but due to the parchar of the deras, a substantial number of Sikhs – especially Sikh women - have made Sukhmani a nitnem banee. The dera practice of ‚collective reciting‛ of Sukhmani has become part and parcel of the maryada of diwans even in mainstream gurdwaras. The SRM specifically states that the maryada of a diwan of a Gurdwara is kirten and Katha. But one would readily find Gurdwara diwans that do no more than recite Sukhmani. The agenda of an Isteri satsang diwan in the Gurdwara is hardly beyond just reciting Sukhmani ‚collectively‛. The practice of doing the same during home-based diwans is also commonly observed.

While on the surface, the popularizing of Sukhmani may appear to be in line with the Gurmat principle of propagating the reading of banee, a careful analysis of the methods used and the motivations of the propagators are both necessary and helpful. This article is a call for the discerning Sikh to think in terms of both our actions (wide scale ‘collective’ reciting of Sukhmani as a ritualistic phenomenon) and our motives (why are we really doing it?). In spirituality, motives matter prominently. This article is a call to re-orientate our personal and spiritual connection with Sukhmani, via a re-examination of our motivations. It is a call to not merely recite Sukhkmani, but to connect spiritually – in the real sense - with the true messages of this marvelous banee. It is further a call to revert to the SRM sanctioned maryada of diwans – Kirtan and Katha. Put in other words, this article is a call for the Sikh to stop ritualizing Sukhmani and begin to spiritualize with it.

WHY SUKHMANI? Virtually every Gutka of Sukhmani, and every book extolling the virtues of reciting Sukhmani bears the stamp of one dera or other. Deras have invested heavily in producing beautifully bound Sukhmani Gutkas and flooded our homes and Gurdwaras with them. These Gutkas contain introductory essays whose core message is that tremendous worldly good would fall into the laps of Sikhs who recite Sukhmani daily. It is worth noting that these deras have yet to produce a single decent and genuine translation of Sukhmani. Getting Sikhs to understand Sukhmani is not their concern, getting to Sikh masses to keep reciting and chanting it is. So much so that it appears as if getting Sikhs to mis-understand Sukhmani appears to be the underlying agenda.

To this end, deras have ventured to produce relevant material. The latest book Nine Wonders of Sukhmani by Guriqbal Singh of the Mata Kaulan Dera1 is illustrative. While appearing to be an explanation of Sukhmani, that is what it is precisely not. It provides nine ‚reasons‛ why Sikhs should recite Sukhmani as one’s daily prayer as well as ‚collectively‛ (in a Sangat). These nine ‚reasons‛ would be analyzed in a later section of this article.

It is clear that the underlying reason why our deras have placed great emphasis on the Sikh masses reciting Sukhmani has nothing do with spiritual altruism but everything to do with the fact that three of the 24 Astpadees (chapters) use the vocabulary of Sadh, Sant and Bhram Gyani. These 3 chapters - through mis-intreration - allow for the continuous propagation of the agendas of derawaad. Astpadee number 7 expounds Godly virtues using the terminology of "Sadh." Astpadee number 8 does the same using the term ‚Bhram Gyani‛ while number 13 deploys the term ‚Sant.‛ These are the three titles that dera fellows have bestowed upon themselves and their ancestors. The direct implication (through purposive mis-interpretations) is that these three Asthpadees are really about derawallahs. The implied (and false) claim is that Sukhmani is primary evidence that Sadhs, Sants, and Bhram Gyanis are part and parcel of Gurmat, they have a special place in Sikhi, and Sikhs in general ought to provide reverence and unquestionable obeisance to these self acclaimed and self appointed people. The basis of such a false assertion by these dera fellows is the false notion that Guru Arjun himself bestowed such a place in Sukhmani (and hence in the GGS) to mortal Sadhs, Sants and Bhram Gyanis.

To the derawallahs, it hardly matters that Guru Arjun was not referring to any physical or human sadhs, Sants and Bhram Gyanis – let alone the fraudulent people who are now laying claim to these terms. These terms were non-existent for use for human beings during the times of the Gurus. Guru Nanak’s lifelong companion was called Bhaee Mardana. The writer of the first copy of GGS (pothee sahib then) was given the same title and called Bhaee Gurdas by the fifth Guru. During Guru Teg Bhadur’s time – the three Sikhs who were sawn into two, boiled alive and burnt to death were referred to as Bhaee Mati Das, Bhaee Dyala and Bhaee Sati Das. Decades after the Gurus, the Sikh community

1 Bhai Guriqbal Singh, Sikhmani Sahib Deean Nau Visheshtaeeaan (Nine Wonders of Sukhmani) (Punjabi), Amritsar: Bhai Chattar Singh Jeewan Singh, 2008.

referred to its countless martyrs as Bhaee – Bhaee Taru Singh, Bhaee Sukha Singh, Bhaee Mehtab Singh, Bhaee Manee Singh etc. The term ‚sant‛ was not used even during the reign of Sikh Raj.2

But for those who desired to mis-appropriate elevated terms of spirituality for themselves, it also did not matter that Guru Arjun has provided explicit definitions (within Sukhmani itself) regarding these three terms. For instance, Bhram Gyani Aaap Parmesar – Astpadee 8 (meaning: Bhram Gyani is God Himself). Nanak Sadh Prabh Bhed Na Bhaee – Asthpadee 7 (meaning Sadh and God are without distinction, one and the same). Nanak Sant Bhavey Taan Laye Milaye - (meaning if God is pleased, He allows for union with Him). Taken in totality, none of these terms refer to the physical being. It further does not matter that the essence of Sukhmani is not to connect with the physical being but with God. Manus Kee Tek Birthee Sabh Jaan, Devan Ko Ekay Bhagwaan Astpadee 14 (Meaning: the reliance on a human is sheer waste, because there is only one giver God).

What mattered was simply that these dera-wallas hijacked these terms for themselves. What further mattered was that the Sikh masses perpetually remained misinformed about the real meanings of the words Sadh, Sant and Bhram Gyani. The word ‚Bhaee‛ implied equality. How could these frauds be equal to the masses? What the dera-wallas wanted was a much higher status in title and name – even if they were utterly unworthy. Consequently, they bestowed the title of Sant to themselves, some called themselves sadhs, and some claimed they were Bhram Gyanis. They realized they needed a spiritual and Gurbani-based stamp of approval for their fraudulent titles.

And they found an answer to their devious agenda in the mis-interpretation of Sukhmani. This banee has 83 verses that use the term Sant, 124 verses that use the term Sadh, and 74 verses that use the word Bhram Gyani. This was a gold mine for them. And so long as the reader Sikh did not bother too much with the real meaning of the words as used by Guru Arjun, lots of people could be fooled.3

Such an agenda however could only be achieved if the reciting of Sukhmani was popularized amongst Sikhs to the extent that it would become part of Sikh life; encroach into Sikh Maryada and become pivotal activity of our Diwan Maryada. The aim therefore

2 My own research indicates that the first Sikh individual associated with the term ‚sant‛ was Attar Singh of Mastuanna (1866 – 1927). Though his student and biographer, Teja Singh (1877-1965) too went on to use the term for himself, its popularization had to wait till the Akali political leaders such as Fateh Singh (1911-1972) added it to their names. Its widespread and indiscriminate usage came about in the aftermath of the Indian government attack on Darbar Sahib and Akaal Takhat, leading to speculation that a large number of these ‘sants‛ and their deras were propped up by the machinations of the authorities to weaken the authority of genuine Sikh institutions.

3 Sukhmani uses the word Prabh in 280 verses. Other references to God (Guru, Satguru, Parmeshar, Ram etc) similarly used in the verses. This gives the reader the sense of Guru Arjun’s style of picking one name of God and then writing an entire Asthpadee or more using that name. Within such appreciation, it becomes clear that Guru Arjun is using Sant, Sadh and Brhram Gyani to refer to God too.

was to let the mere recital of Sukhmani become the central pillar of Sikh parampra – especially relating to the practices of Sangat based spirituality. Diwans that begin and end with collective reciting of Sukhmani was the aim. Even if there was to be Kirtan after the Sukhmani recital it would be limited to one or two shabads since the recital had already taken an hour and half to two hours. Katha (Gurbani discourse) was obviously un-necessary altogether. The sangat was already too tired after a ninety minute collective recital of Sukhmani.

Such a goal was to be achieved by the publication and distribution of countless Sukhmani Gutkas and the creation of a whole plethora of fables, stories, sakhis, and mythological reasons of the greatness of reciting Sukhmani. Equally important was that the understanding of Sukhmani and its real and intended messages remained beyond the reach of Sikhs in general. This is probably why no dera has ventured to produce a translation of Sukhmani that is worth talking about.

RECITE, RECITE, RECITE, SUKHMANI. The most basic argument why Sikhs should recite Sukhmani at every available opportunity is stated in the vocabulary of a pseudo science that fits nowhere except within the precincts of a dera. There are five corollaries of this pseudo scientific theory,4 namely: (i) There are 24 hours in a day. (ii) The human being takes 24,000 breaths per day. (iii) The Sukhmani has 24,000 Akhar (words) – 1,000 words in each of its 24 Ashtpades. (iv) One Sukhmani (24,000 words) is daily daswandh for 24,000 breaths (v) If a Sikh partakes in such daswandh, his or her entire 24 hours and 24,000 breaths become blessed (safal) as a result.

Needless to say, a cursory examination will reveal that all five corollaries are patently false. Let us begin with the second; that the human being takes 24,000 breaths per day. Common sense will indicate that the number of breaths taken by an individual per day would depend on one’s age, gender, state of health, emotional state, and level of physical activity, the weather and a myriad of other factors. If one follows the estimates of the medical professionals that provide a range of 14 -60 breaths per minute5, this translates as 20,160 to 86,400 breaths per day. But the dera-wallas insist it is 24,000 to the dot for every human being that walks the face of the earth.

4 Gyani Gurbachan Singh Khalsa Damdamee Taksaal, Gurbanee Paath Darshan, (Punjabi), Amritsar: Bhai Kirpal Singh Jawahar Singh Bazar Main Sewan, 1969, page 34.

5 Medical professionals provide the respiratory as follows: birth to 6 weeks: 30–60 breaths per minute; 6 months: 25–40 breaths per minute, 3 years: 20–30 breaths per minute; 6 years: 18–25 breaths per minute; 10 years: 15–20 breaths per minute; adults: 14–18 breaths per minute See Wilburta Q. Lindh; Marilyn Pooler; Carol Tamparo; Barbara M. Dahl in.Delmar's Comprehensive Medical Assisting: Administrative and Clinical Competencies. Cengage Learning, 2009 p. 573

The Nanaksar dera has taken this figure to a higher level of absurdity. In the Sukhmani Gutka published by this group, they have included a couplet6:

Baithat Baran, Chalat Atharan, Soey Jaengey Tees.
Maithan Kartey Chausath Javey, Kion Na Bhajey Jugdees.

This fraudulent composition is given the form of a salok, perhaps to fool the reader into believing that this couplet is from Gurbani or even Sukhmani. It is not.7 The meaning: Sitting takes up twelve (breaths per minute), while walking and sleeping takes 18 and 30 respectively. While copulating 64 breaths per minute are expanded, so why not contemplate on God? Anyone with basic understanding of the human body will know that one’s breathing slows down considerably while asleep, but Nanaksari science says that sleeping requires more breaths per minute than walking. The fact that copulation and Godly contemplation can be put together within one couplet says quite a bit about such science and its adherents.

Canadian writer Gurcharan Singh Jeonwala, in critiquing the Nanaksar group asks a revealing question: the Sants and Babas of Nanaksar are supposed to be celibate, how then do they know that 64 breaths per minute are expanded during the sex act?8 To this one may add another revealing question: what exactly do these fraudulent Babas do in their sleep to be expanding 30 breaths per minute when even Wikipedia says that the average breathing rate for adults (when awake) is 14 – 18 breaths per minute.9

The third corollary of dera science says that Sukhmani has 24,000 Akhar (words) or 1,000 words per Asthpadee. This is an equally fraudulent assertion. These derawallahs did not know then, (and probably still don’t know) that due diligence will reveal this lie quite simply. The word count for the entire Sukhmani is 12,871. If one elects to remove the dandees that punctuate every line because they are not words, then the figure is 10,603. There are a total of 2,268 punctuation marks. If one then proceeds to remove even the numerals that are used by Guru Arjun to keep count of the Saloks and Asthpadees, (total 240 numerals) the resultant figure is 10,363 . There is simply no way one could arrive at the magical 24,000 figure given by these dera fellows. If the argument is that by Akhar they mean not words but characters, then the count for characters for Sukhmani is 42,260.

So why are the derawallahs fixated on the 24,000 figure? The author’s guess is that this is a case of building a series of lies on a single contemporary truth. The contemporary

6 Page 14 of Sukhmani Gutka, Nanaksar Dera. This argument is credited to Baba Isher Singh Rarre Walley.
7 The source of this couplet is Gurbilas Patshahi 6. The (unknown) author of this Akaal Takhat banned publications attributes it to the Bachittar Natak Granth.
8 “Clarifying the lies relating to Sukhmani Banee by Babey, Sadhs and Sants and Frauds” in SIKH BULLETIN, December 2008.
9 See http://en.wikipedia.org/wiki/Respiratory_rate.

truth is the simple notion of a 24 hour day; and the fact that Sukhmani has 24 Asthpadees. The figure of 24 is thus falsely extrapolated into 24,000 breaths per day and 24,000 words. The ‚daswandh” (10 percent) of 24 hours works out just nice too – just over 2 and half hours – for the duration of a diwan or even personal reading of Sukhmani. So long as one has a believing lay audience and believes that no one would venture to manually do the math for the number of words in Sukhmani, such pseudo science will stand. The reality is that it can crumble even without having to do any math.

The truth of the matter is that during the time of the Gurus, the concept of a 24 hour day was non-existent in India. So the first corollary that there are 24 hours per day – is also false when applied to the period of Guru Arjun. The manner of determining time intervals then was pehrs. The day and night was divided into four pehrs each, with counting beginning from dawn. Each pehr was then divided into gharees (roughly 24 minutes in today’s measure). The smaller units were Chasas. The terms pehr and gharee are found repeatedly in the GGS when time is being talked about. For instance in this verse of Guru Nanak on page 357 of the GGS-

ਵਿਸੁਏ ਚਸਿਆ ਘੜੀਆ ਪਹਰਾ ਥਿਤੀ ਵਾਰੀ ਮਾਹੁ ਭਇਆ ॥ ਸੂਰਜੁ ਏਕੋ ਰੁਤਿ ਅਨੇਕ ॥

Chasas, Gharees, Pehers, Weeks, Thiths, Months and Seasons all originate from the one sun. Guru Arjun on page 106 of the GGS uses the term peher to denote one complete day

ਨਾਨਕੁ ਦਾਸੁ ਕਹੈ ਬੇਨੰਤੀ ਆਠ ਪਹਰ ਤੁਧੁ ਧਿਆਈ ਜੀਉ ॥ Nanak Prays that I may Contemplate on You for Eight Pehers (day and night).

Cororally four - that reciting Sukhmani’s 24,000 words is daily daswandh for 24,000 breaths - is the height of general illogic. The meaning of daswandh is ten percent. Ignoring the math of it still leaves one with the questions as to how words can be daswandh for breaths. It must take a very placid mind to not see such a fraudulent assertion. Imagine if one wins a lottery of 24,000 Euros and takes out a daswandh of 2,400 Indian Rupees. Better still, offer 2,400 paper clips as daswandh of winning 24,000 Euros!

Finally corollary (v) of the pseudo dera science states that if a Sikh partakes in such daswandh, his or her entire 24 hours and 24,000 breaths become blessed (safal) as a result. Daswandh is a concept that can apply to material things and it forms the guiding principle when it comes to giving money or material for benevolent activities. So if someone earns $1,000 a month, the general rule would be that he or she would set aside $100 per month for such a purpose. The rest is for the individual to use as he / she pleases. How this individual uses the remaining $900 does not affect the $100 that was donated. One may indeed lose it all remaining $900 to a thief, give it back to the employer or throw it down the well. It is not a clever thing to do, but it would not affect the $100 that has already been given out.

But daswandh cannot be applied to the notion of time when it comes to spirituality. In the spiritual realm, the measure is not how long we sit down to pray or how much banee we have read, but how much of our mind has been applied in the process. Going by such reasoning, we could have a person sitting down and reciting banee, or even listening to paath or Kirtan for 2 and half hours, but having one’s mind on other things for the entire time except, say, 5 minutes. Cursory reading of banee tells us that it is the 5 minutes of dhyaan (contemplation) that count, not the 2.5 hours of sitting and reciting or hearing. As opposed to the money example in the preceding paragraph, what this individual does in the remaining time of the day WILL affect his 5 minutes of spiritual earning. What if he/she comes out of his/her 2.5 hour Sukhmani session and picks a 15 minute quarrel with another person? What if one indulges in 15 minutes of malicious gossip, slander or backbiting or decides to steal something (a 20 second act) after completing his/her 2.5 hour session? Is anyone going to say that the 15 minutes of quarrel, gossip, slander, backbiting or the 20 second act of stealing etc don’t matter because daswandh has already been fulfilled when reciting Sukhmani? A more logical answer would be that they not only DO matter, they would actually negate the 5 minutes of spiritual earning that was gained during the 2.5 hour sitting. For such reasons alone (and there are others), daswandh cannot, does not and should not be applied to time or volume of banee being recited.

Recent literature on dera-science provides new twists to this fable of 24,000 words and breaths; taking it to higher levels of absurdity. The claim now is that the figure for 24,000 breaths is indeed correct, but that the Sants only take 21,624 breaths per day10. The balance of 2,376 is saved. Similarly Sukhmani actually has 21,624 complete characters. There are 2,373 incomplete (half) characters. That makes a total of 23,997, three short of 24,000. To make up for the shortcoming, Guru Arjun converted the word Sant to Santan in three verses in Asthpaddee 13, thus achieving the magical figure of 24,000. Our dera fellows have taken us Sikhs to be extremely dim-witted to accept such nonsense. Yet that is exactly what this whole obsession with words, characters and breaths is all about. Pure and plain nonsense. By a bunch of frauds and scammers.

MORE PSEUDO SCIENCE FROM THE DERA WALLAHS.

Derawallahs further claim that if one recites Sukhmani once, 21 succeeding generations of the reciting Sikh will be saved.11 What they mean by being ‚saved‛ is anybody’s guess. Seven of this saved generations would be on the maternal side, 7 from the paternal side and 7 from the matrimonial side. Now these figures are much less complicated than the 2,400 words, 24,000 breaths stuff. Yet they are equally illogical and fraudulent.

10 This argument is provided by Bhai Guriqbal Singh, Sikhmani Sahib Deean Nau Visheshtaeeaan (Nine Wonders of Sukhmani).

11 Bhai Guriqbal Singh, Sikhmani Sahib Deean Nau Visheshtaeeaan (Nine Wonders of Sukhmani). The head granthi of Harmandar Sahib Gyani Gurbachan Singh has called this nonsensical book a “must read” for all Sikhs. He refered to it as “the illumination of the journey of Sikhi.” See Rozana Spokesman of 4th May 2008.

One generation is 30 years. 21 multiplied by 30 gives us 630 years. It has been 413 years since Guru Ajun composed Sukhmani. This means that all of us Sikhs today are within the time frame of 630 years and within 21 generations. Surely each of us will have at least ONE ancestor who would have recited ONE Sukhmani sahib at least in the last 413 years. Going by the illogic of this argument, chances are we are all actually very much already saved. There is no real need to do anything anymore. Further, there are 217 years still remaining from the 630. This means that the next 7 generations of ours need do nothing too. They are also safe by virtue of the same ancestor who saved us.

The fact that such claims are rubbished by Gurbani is of little concern to these derawallahs. The basic principle of Gurbani and Gurmat is that our actions – and not those undertaken by our ancestors - decide our fate.

॥ ਜੈਸਾ ਬੀਜੈ ਤੈਸਾ ਖਾਵੈ ॥ GGS 366 You reap as you sow.

ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ GGS 474. One’s own actions resolves one’s own affairs.

ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ॥ GGS 476 He sows poison, and expects Ambrosial Nectar. Behold — what justice is this?

Another pseudo claim perpetuated by our fake Sadhs, Sants, and derawallahs rests on the basic need for Sukh amongst the masses. They tell us that the word Sukhmani means this banee is the source of Sukh or joy. This distortion is fed by a myriad of concocted stories. In his book, derawallah Guriqbal Singh narrates the story of a woman with breast cancer who was given ten days to live12. She instead chose to recite Sukhmani over a jot (oil lamp) fueled by purified ghee and then applied the butter on her affected breast. She was cured in ten days. The fact that Guru Arjun - the writer of Sukhmani himself set up a leper home in Taran Taran, Amritsar and hired medical men of the times (hakeems and vaids) to treat them escapes the dera fellows. The dera crowd needs to tell us why Guru Arjun did not read Sukhmani over oil lamps and rub that oil over the lepers.

An equally pseudo story talks about a ‚muslim‛ trader who asked a Nanaksari Baba for a way to stem his business losses. The Baba ‚gave‛ the trader half a couplet from Sukhmani - Nirdhan Ko Dhan Tero Nao and told the trader to recite it one hundred times daily. One year later the trader came back and told the Baba he had followed the Baba’s instructions and amassed immense wealth to last many lifetimes. His problem now was that he needed a long life to enjoy his wealth. The Baba then ‚gave‛ him the second part of the couplet Nithavey Ko Nao Tera Thao. The moral of the story is that repeated recitations of mere half couplets can do wonders even to a non-Sikh, imagine what good can be attained by reciting the whole banee. The choice is the couplet is deliberate. The first half

12 See The Third Wonder, in Nine Wonders of Sukhmani., op.cit.

contains the word "dhan" (wealth) twice, and the second "thao" (place) twice. The lay folk can be fooled into believing the Baba’s humpty dumpty tale and that the Baba had a realistic formula indeed. It matters little that Guru Arjun is saying that for a Sikh, real wealth comes from acquiring Godly virtues (Nirdhan Ko Dhan Tero Nao).

As the fifth "wonder" of reciting Sukhmani, Guriqbal Singh says farmers can double the harvest of their farms if they recited Sukhmani over the water that is used to irrigate the crops. Going by such logic one could recite Sukhmani over documents (resume, loan applications, exam scripts, medical records!); clothes, furniture, food, and just about anything and expect positive results. One wonders if the English language even has a term for the proponents of such absurdity.

The underlying claim of such distortions is the suggestion that one’s disease, sorrow, pain, loses and negative situations go away if one recites Sukhmani. The thinking Sikh would want to know if reciting Japji or Rehras or any banee other than Sukhmani brings disease, sorrow and pain? Isn’t all of Gurbani for the benefit of us Sikhs? The discerning Sikh would also want to know why Gurbani then tells us to accept the Hukum, the Rza of God, to rise above Joy and Sorrow? Guru Nanak says in Japji:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥ GGS 1.
Meaning: how can one become truth imbued? And how can the wall of separation (between Man and God) be torn down? O Nanak the path to becoming truth –imbued is to obey the Hukam of His Command, and walk in the Way of His Will. || 1 ||

Guru Teg Bahadur ji illustrates the meaning of living in accordance with His Will as follows:

ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥ ੧ ॥ GGS 633. He who is not affected by pain or pleasure, affection or fear, and who takes gold to be dust; || 1 || Rahao || Who is not swayed by slander or praise, nor affected by greed, attachment or pride; who remains beyond joy and sorrow, honor and dishonor; || 1 || Who is not touched by desire or anger; within his heart, God dwells. || 2 || That man, blessed by Guru’s Grace, understands this way. O Nanak, he merges with the Lord of the Universe, like water with water. || 3 ||

So why are the derawallahs pushing Sukhmani as the magic potion for Sukh? For one thing, they have understood the psychology of the masses – namely a need for Sukh. Secondly, the dera fellows have found a way to latch on the dera agenda of self-propogation on Sukhmani. This banee has three full sections devoted to Sadhs, Sants and Bhram Gyanis. Sukhmani has a whopping 281 verses that reinforce these terms into the Sikh mind and psyche. So long as these terms remain mis-understood, the pseudo Sants and Babas are able to fool the Sikh masses into achieving their agendas and goals. Such a goal cannot be achieved through popularizing Bawan Akhree, or Ramkli Sadd or Sidh Ghosat, or Oangkar, or any other banee. It has to be Sukhmani.

The popularization of Sukhmani is thus done at the most basic level by equating Sukhmani to Sukh. The dera argument is that the meaning of Sukhmani is ਸੁਖਾਂ ਦੀ ਮਣੀ Sukha(n) dee Manee. In the world of snake charmers, ਮਣੀ (manee) refers to the topmost vertebra of a particular species of a snake that is used as the cure-all for snake bites.13 Being the snake-oil salesmen that our present day fraudulent Sants and Babas have become, it comes as no surprise that they would chose to distort the meaning of the title of this wonderful banee. Such distortion aids them in their agendas. It works because the Sikh masses desire Sukh and have accepted that banee is simply a mantar or magical spell to achieve this Sukh.

The truth is that within the 24 Saloks and Ashtpadees of Sukhmani, there is only a single Rahao line. Since the Rahao acts as the summarized title of the shabad or banee, and contains the jist of the composition, the meaning of Sukhmani is therefore to be derived from this Rahao verse, as follows:

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥ GGS 262. Sukhmani is about the joy derived from realising the ambrosial virtues (amrit prabh naam) of God. Sukhmani is about His beloved people (bhagats) wanting these virtues to reside within their minds.

This then is the jist of the banee and the meaning of the word Sukhmani. The rest of the banee is a long, serialized, step by step exploration and explanation of the ambrosial virtues of God. Every Asthpadee describes a different facet of God and encourages the Bhagat Sikh to accept those virtues. The concluding verse of Sukhmani sums it all up:

ਸਭ ਤੇ ਊਚ ਤਾ ਕੀ ਸੋਭਾ ਬਨੀ ॥ ਨਾਨਕ ਇਹ ਗੁਣਿ ਨਾਮੁ ਸੁਖਮਨੀ ॥ Highest of all spiritual actions is to praise (sobha) Him. Nanak, Sukhmani is therefore a discourse about these descriptive virtues (Gun Naam) of God.

Sukhmani is certainly NOT about any particular class of human beings. It is NOT about some people labeling themselves as Sadhs, Sants, or Bhram Gyanis. It is also not about people wanting to ward off physical dukh and replace it with sukh. If one must view Sukhmani in the context of Sukh and Dukh, then this banee is intended to give the Sikh the courage and strength to bear and accept all dukh that come with the hukam and will of God. Because this is exactly what Guru Arjun the author of Sukhmani did when he endured the epitome of physical dukh in the form of unspeakable tortures leading to his martyrdom. This single fact alone ought to make any Sikh ponder as to whether Sukhmani is intended to be a sukh inducing mantar.

13 See Punjabi English Dictionary, Punjabi University Patiala, 2002 Edition, pp662.

DISTORTING THE MARYADA OF OUR DIWANS.
The Maryada of the Sikh Diwan as prescribed by the Sikh Rehat Maryada is as follows:

(ਹ) ਗੁਰਦੁਆਰੇ ਵਿਚ ਸੰਗਤ ਦਾ ਪ੍ਰੋਗਰਾਮ ਆਮ ਤੌਰ ਤੇ ਇਉਂ ਹੁੰਦਾ ਹੈ:-

ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦਾ ਪ੍ਰਕਾਸ਼, ਕੀਰਤਨ, ਕਥਾ, ਵਖਿਆਨ, ਅਨੰਦ ਸਾਹਿਬ, ਅਰਦਾਸ, ਫ਼ਤਿਹ, ਸਤਿ
ਸ੍ਰੀ ਅਕਾਲ ਦਾ ਜੈਕਾਰਾ ਤੇ ਹੁਕਮ। Translation: The program of the Sangat within a Gurdwara normally is as follows: The Prakash of the Sri Guru Granth Sahib Ji, Kirtan, Katha, Lecture, Anand Sahib, Ardas, Fateh, Jaikara of Sat Sri Akaal and Hukumnama.

It is clear that collective recitations of Gurbani are NOT part of SRM Diwan Maryada. There are good reasons for it. The first relates to the nature of Gurbani. In the Sangat atmosphere Gurbani is sung as Kirtan to allow for comprehension and appreciation of its inner messages. The singing (in raag and taal) slows down considerably the rate of banee being read-out. This slowed rate and musical rendition allows for some understanding of the messages to take place. The Katha (by definition, it is the lay explanation of Gurbani) is an integral part of the Diwan because Gubani is meant to be understood, appreciated, internalized and then lived by. Kirtan and Katha help accomplish these follow up actions that Sikhi demands.

Reciting Gurbani in the Sangat can produce no understanding and internalization of its messages except for one or two learned individuals who have studied Gurbani. This is because Gurbani is NOT prose. Gurbani is composed in poetry which is condensed, idiomatic; complex at times, and deploys a number of different languages. Hence reciting banees is not the Maryada of our Diwans. Reciting Gurbani falls within the domain of individual contemplation.

Collective recitation of Gurbani has its own problems. People walk in at any time, pick up a gutka and join in just about from anywhere. Usually when the Sukhmani recital begins, the granthi is all alone or joined by a handful of dedicated people. By the time the recital ends, a large number would have joined it – some from midway some from the closing sections. There are issues of speed – the one leading it recites fast and many are simply lost trying to catch up. More than numerous mistakes are made; words, entire lines and even whole couplets being glossed over. This is gross disrespect of Gurbani. At the end of it, in the Ardas, a grand lie is propagated by the Ardasia who tells the Guru that the Sangat has done by ਬੇਅੰਤ multitude / countless of Sukhmani recitals. A multitude of people sitting down with a multitude of open gutkas does NOT constitute a multitude of Sukhmani recitals. Obviously no understanding of any kind takes place, because the entire objective is to get it over with. The end result is that we have made collective Sukhmani recital into a ritual.

Sukhmani is an ਇਕਾਂਤੀ ekantee banee. It is to be read alone, in deep contemplation, with a desire to praise God using innovative names (Prabh, Sadh, Sant, Bhram Gyani etc) and to understand God using novel virtues. The ultimate aim is to understand and apply these concepts in our daily lives.

Even though the SRM has specified a Sikh’s Nitnem banees, Sikhs can add on to one’s personal nitnem, it is indeed laudable that Sikhs make Sukhmani or Oangkar or Sidh Ghosat or Ramkali Sad or Asa dee Waar or any other banee from the 1430 pages as their Nitnem. The SRM actually calls for the Sikh to individually and personally keep doing a Sehej Paath (slow and contemplative) reading of the GGS from start to end – 5 to 10 pages a day as part of one’s nitnem. Yet the underlying objective must be spiritual, not ritualistic, and certainly not a means to material gains such as Sukh.

WHAT IS THE ORIGIN OF THE PSEUDO SCIENCE OF THE DERA WALLAHS ?

The source of it all is a discredited and panth-banned book called the Gur Bilas Pathsai 6.14 Even though eminent Sikh researchers have rubbished large portions of Gurbilas, it remains the core source for deras and granthis, parcharaks and ragis who are dera trained or identify with dera thought. The entire story of the dera science as narrated above appears on pages 92 – 94 of Gurbilas 6 as follows:

14 Published in 1718 by an unknown author who harboured anti-Sikh and anti-Gurmat agendas, it purports to recount the life of Guru Hargobind, the Sixth Guru. Its anti-gurmat messages and anti-Gurbani messages and in particular its overt bhramanical tones are clearly evident. The Sikh panth, in 1920 decided that Gurbilas should not be preached in Sikh Gurdwaras. In 1998, the Dhram Parchaar Committee of SGPC (of all institutions !) re-published the book under the authorship of Akaal Takhat Jathedar Joginder Singh Vedanti and Dr Amarjeet Singh. In what appeared to be a concerted effort to have the book accepted by the Sikh masses, this republished version carried acknowledgments from the Who’s Who of Sikhs such as the SGPC chief Tohra, the Jathedars and Granthis of the Takhats, Preachers such as Sant Singh Maskeen, Jaswant Singh Parwana, and writers such as Joginder Singh Talwara. Shortly after its re-publication, Gyani Gurbakhsh Singh Kala Afgana in a book titled Gurbani di Kasvati Tay Gurbilas Patshai 6 diligently and systematically exposed the folly of not just Gurbilas 6, but the agenda behind its republication. Kala Afghana’s book took on each story of Gurbilas and analyzed it on the touch stone (Kasvati) of Gurbani. He managed to establish that virtually every story in Gurbilas 6 was a fabrication. The result was that in October 2000, the SGPC banned the book (its own book, really) a second time. Kala Afghana’s suggestion that the republication of Gurbilas was a conspiracy involving the highest echelons of the Sikh establishment including the Akaal Takhat which had been infliltrated by dera thought seemed to have proven in the fact that while no action was taken against any of the 15 Who’s Who, Kala Afghana earned the wrath of Jathedar Vedanti who had him excommunicated subsequently (in 2003) even though Afghana (a British resident) did not appear at the Akaal Takhat (on the basis of ill health) to answer the charges against him. In what has become a sad state of affairs for Sikhi parchaar, even though banned, Gurbilas 6 seems to have become the primary source of Katha and parchar by Sikh Kathakaars, parcharaks, ragis and granthis – especially those who are dera-alinged or dera trained.

Simrat Shastar Bed Bkhaney. Chavee Hazaar Swas Nar Thaney.
As Upav Kareay Ko Ta Tay. Swas Safal Hovey Sabh Yaa Tey.

Verse 378. Translation: The Simratis, Shastars and the Vedas reveal that the human being takes 24,000 breaths per day. (They further reveal) the need to undertake specific efforts to purify the entire number of breaths through those efforts.

Sukhmani Gur Muknon Ucharee. Munn Maal Mano Gur Dharee
Chavee Hazaar Akshar Eh Dharey. Upma Aap Sree Mukh Rarey.

Verse 396. Translation: The Guru recited Sukhmani. In His heart he resolved that it was the panacea vertebrae (ਮਣੀ) for material (gains). Twenty four thousand words therein. Such praise the Guru recited Himself.

Fake science can only have fake origins.

CONCLUSIONS. The results of the dera-initiated and dera-inspired effort with regards to Sukhmani have been as follows:

One, there is now wide spread and wide scale mindless reciting / chanting of Sukhmani in our Gurdwara and Home based Diwans. Such reciting involves disrespect to the banee, given the severe limitations of collective reciting of any banee. Untold errors, people joining in half way, people leaving halfway, glaring omissions, people putting down gutkas to reply SMSes etc make a mockery of the recital. For all intents and purposes – this collective reading has become a ritual and a very distorted one.

Two, such collective reciting takes away the time that a Sangat can devote to Kirtan and Katha – two very crucial spiritual activities of our Sangat-bases spiritual life. 2.5 hours of parroted Sukhmani recital leaves no time for Kirtan and Katha.

Three, no real understanding comes from such collective recitation. The ritual of collective recitation has been going on for decades, yet its readers in particular and Sikhs in general have not gotten any wiser as to the messages of Sukhmani. If at all, collective reading has created misconceptions about the Banee. It may be ironic but over the past decades, Sikhs have become more misinformed about Sukhmani than ever.

Four, wide-scale and wide-spread recitals of Sukhmane has resulted in the instillation of fear amongst lay Sikhs from the class of individuals who call themselves sadhs, sants and bhram gyanis. It appears that large numbers of Sukhmani reciting Sikhs have swallowed hook line and sinker, the dera wallahs agenda that the terms Sadh, Sant and Bhram Gyani as used in Sukhmani refer to them and that Guru Arjun has provided the spiritual approval for these class of people. Any attempt to educate the lay Sangats with regards to the destructive ways of these group of frauds called Sants and Babas is often met with dire warnings with quotations from Sukhmani. Sant Ka Dokhee , Sant Ka Nindak, – is (mis) translated as ‘Someone who expresses disapproval of these present day self acclaimed ‘Sants’, will suffer‛ and literal translations follow. ਸੰਤ ਕੈ ਦੂਖਨਿ ਸੁਖੁ ਸਭੁ ਜਾਇ – Criticizing the ‘Sant’ takes away all your Sukh. ਸੰਤ ਕੈ ਦੂਖਨਿ ਨੀਚੁ ਨੀਚਾਇ ॥ The critique of the ‚Sant‛ is lowliest of all - ਸੰਤ ਕੇ ਨਿੰਦਕ ਕਉ ਸਰਬ ਰੋਗ ॥ The critique of the ‘Sant’ will be inflicted with all the diseases - ਸੰਤ ਕਾ ਦੋਖੀ ਅਧ ਬੀਚ ਤੇ ਟੂਟੈ॥ The critique of the ‘Sant’ will break into two in the middle.

The real meanings are of course different and related to the human mind denying God, challenging God’s authority and Wisdom. The Sukh Sabh Jaye in ਸੰਤ ਕੈ ਦੂਖਨਿ ਸੁਖੁ ਸਭੁ ਜਾਇ therefore refers to the loss of spiritual joy as explained in the Rahao line of the banee: ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥Similarly Aadh Beech Tay Tutey in the verse ਸੰਤ ਕਾ ਦੋਖੀ ਅਧ ਬੀਚ ਤੇ ਟੂਟੈ refers to the midway breaking of the journey of spritituality that Sukhmani is all about. The derawallahs would want us to belief that Aadh Beech Tay Tutey means that anyone who critiques their Sants and Babas will have end up with his body broken into two right in the middle.

It appears therefore that the pseudo dera-wallah sadhs, sants and bhram gyanis have succeeded in their agenda of not only fooling the Sikh masses into accepting them, but overwhelmingly succeeded in creating fear in the minds of those who would want to question their fraudulent ways.

It is ironical that the author of Sukhmani was able to bear untold tortures and unfathomable pain with immense courage and bravery. Yet the Sikh masses who recite this same banee in unprecedented numbers are sinking into the depths of unfathomable fear and immense fright of a bunch of frauds whose only aim is to deceive us. This is simply because we have not attempted to UNDERSTAND the messages of Sukhmani. Such mockery will go on as long as Sikhs do not awaken to the true messages of Sukhmani in particular and Gurbani in general.

Such then, is the result of our having made Sukhmani recital into a ritual. Any and every ritual, in essence, dulls the mind, paralyzes the intellect and euthanizes spirituality.

WHAT TO DO? Educating ourselves and sharing it with others is perhaps the way to come out of the situation we have landed into. Some suggestions at the individual level are as follows:

One, if you are planning to sponsor a Gurdwara Diwan or have a Diwan in your home for any purpose at all, stick to the SRM mandated maryada of Kirtan and Katha. You will obtain the blessings of the Guru and the Panth for doing what is right.

Two, educate your family, friends and relatives about the issue. If you can find the courage within your convictions, tell them you will not attend a diwan which goes against the maryada of the diwan and which especially makes a mockery of banee in the so called ‚collective reading.‛ As explained above, this collective reading is no more than a group of well meaning Sikhs getting together to collectively disrespect a wonderful banee – joining in as and where they please, opting out wherever convenient and skipping entire verses when the going gets too fast for them. Not attending such a diwan will mean we are not contributing to such disrespect of Sukhmani.

Three, if Sukhmani is your personal nitnem, continue to do so but make it a point to start UNDERSTANDING it – one couplet a day, one paragraph a week, one Asthpadee a month. Get a decent translation and a dictionary. Prof Sahib Singh’s translation is a good start. Keep in mind that a vast number of Sukhmani ‚translations‛ are little more than manifestos of dera-wallahs aimed at converting ordinary Sikhs into becoming hordes of Sukhmani chanting ritualistic people.

Four, if your Gurdwara is blessed with an educated granthi, parcharak, ragi or Kathakar, persuade them to explain Sukhmani to the Sangat using a series of lectures – perhaps one Ashtpadee at a time. Do keep in mind that a vast number of our granthis, parcharaks, ragis and Kathakaars are dera-trained or dera affiliated. Instead of helping the Sangat understand the true messages, they may re-enforce dera agendas instead. Lots of our pujarees make a living out of Sukhmani recitals in diwans so it may be against their interest to educate the sangat. If such is the case, look for independent and enlightened members of the sangat who may be willing to do such a sewa.

Five, if you are a parbhandhak, recognize that it is your duty to have the Sikh Rehat Maryada instituted in your Sangat. Educate the management and Sangat that Kirtan and Katha are the sanctioned maryada. Asa di Vaar diwans for instance, cannot and should not be replaced by collective Sukhmani recitals. Nor should any other diwan be. If a particular family insists on collective Sukhmani recitals, then ensure that such recitals are done outside of the prime diwan time. Prime time is for Kirtan and Katha. Ritualistic Sukhmani chanting should be allotted a time frame of two hours before a diwan begins or some time after it has been concluded.

Six, as members of the Sangat, we have a collective right to expect and demand that our Gurdwaras serve the objective of providing Gurbani enlightenment. Each and every time we attend a Gurdwara diwan as part of the Sangat, the reward ought to be in the form or food for the soul (Kirtan) and Gurbani gyan (Katha and Vikhyaan). The Gurdwara is no place for maryadas of derawallahs or individualized practices. Rituals such as 12 hour chanting of Japji, 18 hours mindless reciting of Chaupai, early morning lights-off chanting of this or that mantar etc have no place in our Gurdwara diwans.

It is natural that when we have such issues and challenges we look for guidance from our Sikh institutions. The stark reality however is that our institutions themselves have succumbed to such follies. In some cases, they have become part of the problem. The issue at hand, as is the case with a vast majority of Sikh spiritual challenges, is one that requires a solution at the individual level. As Guru kay Sikh, it is incumbent that we educate ourselves and those around us, and at the very least refuse to organize, attend or be be part of any wrong or deviant practice. There is nothing more deviant than ritualizing Gurbani.

Sikh readers and Parbhandhaks who wish to circulate or republish this article in their publications may request soft copies from the author at dhillon99@gmail.com.

Share this post


Link to post
Share on other sites

Well, whoever recites Sukhmani Sahib will get the phall of it, even if they were told to do it by a "fradulent" baba. But I suppose if you recite it for material gain as opposed to spiritual bliss, that's when you end up taking liberties.

  • Like 4

Share this post


Link to post
Share on other sites

http://www.sikhsangat.com/index.php?/topic/51039-black-magic/

Interesting Article from Harikadas; Thought of Sharing with you People,



WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH

Contents

Introduction / Prologue

First Feature:
By reciting the scripture of Shri Sukhmani Sahib daily, with devotion one accomplishes 24,000 breaths successfully.

Second Feature
The scripture of Shri Sukhmani Sahib Acts like a very strong fort, it fortifies and protects from kalyug (deceitful era).

Third Feature
The scripture of Shri Sukhmani Sahib cures one of the diseases of the body.

Fourth Feature
The scripture of Shri Sukhmani Sahib frees one from the cycle of rebirth.

Fifth Feature
The scripture of Shri Sukhmani Sahib can change our deeds or our fate.

Sixth Feature
The scripture of Shri Sukhmani Sahib changes the behavior of a third person, by changing his thought process. (If a person has demonly thought condition then it changes his thought process to Godliness.)

Seventh Feature
If we want to overcome our vices but are unable to do so, then increase the recitation of the scripture of Shri Sukhmani Sahib and the Guru Sahib will take upon himself to remove your vices.

Eighth Feature
The scripture of Shri Sukhmani Sahib protects one from witchcraft, black magic, ghosts and spirits, superstitions and from others being envious of you.

Ninth Feature
The scripture of Shri Sukhmani Sahib protects our honor also.




Introduction / Prologue


The savior of the world, jewel of the Sodhi dynasty, He, Himself the Almighty, identified as the Lord, Sahib Shri Guru Arjan Dev Ji Maharajah, came to this world in the form of a human being, only to shower His benevolence upon its people. He is very soft-hearted and tender towards humanity, so much so, that His heart always beats for the welfare of society, His heart leaps out to any and everybody, whosoever, is in suffering.

If one was to count the benevolence showered by Him, he would be dumbstruck and would feel “Satguru, nobody can be like you, only you are you.” He has conferred infinite blessings on us; so many of us have benefited, so many of us are benefiting and many more will continue to benefit.

Guru Sahib’s tender heart melted and He blessed the ‘Sarovar’ of ‘Taran Taraan sahib’ with the strength to cure all, who ever concentrates upon His ‘daya drishti’ and takes a holy dip in this sacred pond gains freedom from his ailments related to the skin, be it leprosy or any skin disease, the physical pain subsides and he is cured, such is His power.

‘Gurudwara Maldi Sahib’ situated near Jalandhar on Nakodar Road, has been blessed by Him, with the power to cure anyone suffering from joint pains, anyone just by being present over here physically, will get cured of joint pains, such is His mercy.
Not only this, He has given to us the ‘Sahib Shri Guru Adi Granth Sahib’; ‘Shri Sukhmani Sahib’; ‘Gurudwara Santokhsar’ in Amritsar; the unique honor of ‘Shri Harimandir Sahib’ bestowed upon the Sikh community. So much so, He sacrificed Himself so that humanity could live in harmony. As Baba Nand Singh Ji said, that who knows what adversity was to fall upon this world; what fire was to blaze at that time, when the Master of time, the fifth light of Sahib Sri Guru Nanak Dev Ji, the One who knows all, and who could not bear to see anyone suffering, took all the pain on Himself, and saved the world from this terrible fire. When you will realize this then your heart will overwhelm with love, then you will want to be of use, even giving up your life will seem insufficient to you; it will seem less. We can never repay Sahib Shri Guru Arjan Dev Ji for the countless blessings He has bestowed upon us.

Baba Nand Singh Ji said, “All fathers get gifts for their children, some get fruit; some get wealth; some get clothes; but our father, Sahib Shri Guru Nanak Dev Ji, has for us “Dhur Ki Bani” (meaning the divine voice from heaven). He has the holy Gurbani for us. He has done a great favour to us by giving us this blessing. He has uplifted the spiritual strength and welfare of the whole world through Gurbani. To cure the pain and suffering; to arouse compassion; Sahib Shri Guru Nanak Dev came in the fifth house as the benevolent Shri Guru Arjan Dev Ji. He gave the ambrosial Shri Sukhmani Sahib to the world, which is static and is there with us for keeps. This Bani takes care of us, gives us peace, not only in this world but in the next world as well. It even guides us to salvation. By reciting the Sukhmani Sahib daily we are blessed:




“Eh lok sukhiya perlok suhalae
Nanak har prabh aphae mela.” (Ang….292)

No matter how much I appreciate this precious treasure given to us by the Guru, it is a fact and not heresy that whosoever has taken recluse in it, he maybe of any religion, caste or creed, he may have recited the scripture of Sukhmani Sahib with his mind and body or just read it; the Bani has helped him and has improved this world and the next world for him.

The scripture of Shri Sukhmani Sahib has been composed by Sahib Shri Guru Arjan Dev Ji in Gurudwara “Manji Sahib” near Ramsar in Shri Amritsar Sahib. It has been composed in ‘Raag Gauri’ This Bani is located in the Sahib Guru Granth Sahib from Ang 262 to 296.

There are 24 Ashtpadis in it; each ashtpadi has 8 paudis. Each paudi has 10 sentences; only in the first paudi 2 sentences of ‘rahao’ are more, they are:

“Sukhmani sukh amrit prabh naam
Bhagat jaana ka man bisram; rahao.”

This couplet is the basic of this scripture, the remaining Bani is in simple interpretation. The present era or yug is the time of ‘kalyug’ it is a time of deceit. Sahib Sri Guru Arjan Dev Ji must have paid dearly to be able to give this treasure to us. Immeasurable greatness lies in this Bani. The understanding varies from one individual to another, it is endless. In an effort, so that maximum number of people can benefit through this Bani, the Almighty has blessed Bhai Guriqbal Singh Ji to be able to bring to light, from the Immeasurable Treasure, the Nine blessings or characteristic features of Shri Sukhmani Sahib and pen it down in the form of a book. His only desire is that by the grace of God every child, youth, adult falls in love with this Bani and thus, wants to recite it with full concentration, daily.












Eighth Characteristic Feature of Shri Sukhmani Sahib :

The scripture of Shri Sukhmani Sahib protects one from witchcraft, black magic, ghosts and spirits, superstitions and from others being envious of you.

In today’s world, envy and jealousy are reigning supreme. Those who are ignorant cannot see or tolerate others hard work and progress. In today’s era, such people are uncountable, who are not troubled because of their troubles but are troubled because of others happiness. A person, who has not been to religious congregations and has not enjoyed the Sangat of wise people, is perpetually stuck in such feelings; such people’s heart is always burning with why someone is progressing whereas I am where I was or why is someone happy when I am not, they feel jealous all the time. Just remember a small truth, that is, that the people who are jealous of your happiness and welfare are none other than your own relatives or your blood relations. Do not get annoyed but this is the truth that these people are the ones, who are really close to you.

Do not get disheartened on reading this; instead take shelter in the invaluable scripture of Shri Sukhmani Sahib, given to us by Shri Guru Arjan Dev Ji. If you have the support of the scripture of the Shri Sukhmani Sahib, then it even protects you from those people, who are envious of you. If you keep the security of the scripture of the Shri Sukhmani Sahib i.e. recite the scripture daily with love, faith and devotion; then whosoever may try to conspire against you, the scripture of Shri Sukhmani Sahib will protect you against it.

The house of the Guru or the Guru preaches us to do good, our actions should be good. When you do good, automatically you are praised for it, you are glorified. When one gets glory, then it is someone from the near and dear ones who is unable to tolerate it, nobody from outside but someone from within, he further plans to cause destruction.

Today’s era, is the era of the kalyug, it is at its peak, and therefore, jealousy and enviousness are highly influencing people. If someone progresses even slightly towards prosperity or maybe that one progresses towards Gurbani, he starts meditation and concentration then people who are really close to him will begin to feel envious, they will be unable to tolerate it. (I have seen people going to extreme of not wishing each other when they meet because they are from opposite institutes (taksal), they do not realize that the basic of all the institutes is the Shri Guru Granth Sahib Ji. This does not mean that out of fear of resentment of such people you stop your good actions. Be strong and do good, at the same time barricade yourself with the scripture of Shri Sukhmani Sahib. Then nobody can harm you, no covetousness can harm you, you will continue to progress.

There is a ‘kirteniya’ (one who sings hymns in the praise of the Lord). He sings melodiously, there is a lot of sweetness in his singing. I really liked one of his qualities, I was deeply impressed. I am presenting this quality to you, after reading it, try to imbibe it. This kirteniya has made a rule for himself that whenever he sings the praises of the Lord (Kirtan) anywhere, after the completion of the Kirtan, he makes it a point to recite a scripture of Shri Sukhmani Sahib before eating anything. After having sung the hymns, he recites the scripture of the Shri Sukhmani Sahib to barricade himself from the peoples envy and thank the Lord that He has granted him this service of doing Kirtan.

(There is a distinction in this. Those who are not aware when they do good Kirtan or they do good katha or they do any good action then their pride overtakes them and their ego gets inflated; they desire that after katha Kirtan, they should be looked after and served. This varies from one individual nature to another, some kirteniyas are happy to be served after Kirtan, they want that someone should massage their feet, rub oil or do any other act of service; just remember one fact that such acts of taking service from others, make you lose your earnings in your practice of Kirtan. That’s why, he who is a Gursikh, who is wise, he protects himself from taking such service, only if it is of utmost urgency then only get served.)

There is another unknown person, a ‘paathi’(a person who reads and recites the scripture of the Shri Guru Granth Sahib Ji) reads the Shri Guru Granth Sahib Ji for 2-3 hours, then gets served. Now there is a lot of difference between this paathi and that kirteniya. This paathi is ignorant, ego has gone to his head, and he feels that he has recited the scripture so he should be served, on the other hand the kirteniya, who is aware, recites the scriptures and thanks the Lord that God allowed him to serve by singing the hymns. By doing this he is fencing his fame, this will help him and protect him from people who are jealous of him or those who out of jealousy will try to bring harm to him but will be unable to do so.

This is with reference to all that if someone in his happiness and prosperity, who has been blessed with honour and fame, takes the shelter of the scripture of Shri Sukhmani Sahib, then this scripture protects him from the jealous world. I am amazed, there is a phrase in the Shri Guru Granth Sahib Ji :

‘avkhed sabha kitien nindek ka daru nahi’ (Ang…315)

Avkhed means medicine, Satguru says that all sorts of medicines have been made on this earth for all cures but alas there is no medicine to cure a malignant person, to stop him from malignancy. At the same time, at one place in the Shri Guru Granth Sahib Ji there is a purport that:

‘nindek gur kirpa ta hatyo’ (pg714)

Take the message, he, who has the treasure of Gurbani and the Gurus blessings then malignant and defaulters stay away from such a person.

Both the above said phrases are from the Shri Guru Granth Sahib Ji. One phrase states that there is no medicine for a malignant person, to cure him of this disease. The other purports that by the grace of God, one can get cured of this disease/habit. Guru has mercy only on those who are united to Gurbani.

There is a family in Amritsar, they are three brothers, and they had a joint business. They did not get along with each other. Their father requested me to help them to divide the business equally amongst the three of them, lest they lose everything by going to the courts. When the business was divided amongst the three of them, their wealth was divided equally, there were a few shops, they were allocated and each of them got around Rs.2 lakhs cash. After a few days, since they had parted ways, one of the brothers came to me early in the morning at 7 a.m., he had brought a pack of sweets with him and he told me that he had bought a new car.

For some time, I looked at the car then I looked at him, he said, “I have bought a new car and instead of congratulating me, you are repeatedly looking at the car and then at me.” I said, “You are very happy at your purchase of a new car whereas I am thinking sooner or later you are going to be accused.” He said, “Accused? For what?” I told him, “I was the one who had got your business divided equally between the three of you, each of you had got Rs. 2 lakh cash, barely a month has passed, since the partition, and today you have bought a car worth Rs. 3 lakhs. Your brothers are going to point finger at you, they are going to feel that when the business was joint then you must have cheated by taking the money from the moneybox. This they are going to think because each one of you got Rs 2 lakh each and that money got absorbed in your respective business then how could you manage to buy a new car worth Rs. 3 lakhs.” He said, “I have only paid cash down payment of Rs.50,000 the remaining money has to be paid in monthly installments.” I said, “Maybe what you are saying is right, it is true; but they are sure to accuse you.”

After listening to me he also started thinking. He said, “now what should I do? The children were insisting on buying a car, it used to be difficult to go to Gurudwara Sahib also.” I advised him to take the car home; the whole family should get together and recite 113 scriptures of the Shri Sukhmani Sahib, till the scripture has been recited for the said number of times the car was not to be taken out of the house. You do not have to return it but before doing anything else, you have to build a fence, the blessings which have been bestowed on us by our Gurus, make use of them. First, the whole family get together and recite 113 scriptures of the Shri Sukhmani Sahib, then take the car to Shaheeda Sahib Gurudwara, at the doorstep of Baba Deep Singh Ji, offer Degh and recite the prayer.” I further said, “I am confident that when you will have recited 113 scriptures in addition to your daily recitation of the scriptures, then take out the car, then the scripture of Shri Sukhmani Sahib will protect you from evil eyes.” Meaning, anything may happen, nobody will pay attention to it, it maybe just like bluffing everyone, the scripture will protect you from jealous people as the fence of the scripture will be erected. Otherwise envious people always look for an opportunity to defame others.

He agreed to my advice and left, within 5-6 days he returned and he claimed that the whole family had got together and recited 113 scriptures of Shri Sukhmani Sahib. They were five family members, since a new thing was lying at home, they were eager to use it at the earliest. I was very pleased that he had heeded my advise and I told him so, now take the car to Shaheedan Sahib Gurudwara and offer Degh over there, I am sure that the boundary that you have drawn with the recital of the scripture of Shri Sukhmani Sahib, it will protect you from those who are jealous of you.

Believe me that both his brothers did not even pay any attention that he had bought a new car or how did he buy it? It was like the scripture of Shri Sukhmani Sahib gave a strong fence and nobody thought about it.

If anybody is blessed with a baby boy after 7-8 years, to protect the child from evil eyes some smear a black dot on the child, this they do to protect the child from those who are jealous of them. A person who has been blessed with a child with great difficulty, often says that the child cries to much, or falls sick very quickly, because of some peoples evil eyes; there is no need to feel scared of people who are envious of you, take refuge in the blessings bestowed upon you by your Father, in the form of the scriptures. If the mother takes the child in her lap and recites only six Ashtpaadis of the scripture of Shri Sukhmani Sahib daily, no one can harm the child. Those who are jealous will become helpless.

Understand the depth, in today’s era; jealousy prevails in a very big way. Whenever you are blessed with success and happiness, maybe in any aspect or field, whether it is through the house of the God, or through your meditation, or through concentration and naam jap, or for singing the praises of the Lord or it is worldly/materialistic success, maybe gain of wealth and treasures, success in business or your child makes you proud, whatever happiness you get, guard it with the scripture of Shri Sukhmani Sahib, positively. This will protect you of jealous people.

(Baba Ji also used to say that while flying the kite, if you are flying a big kite then the ball of the thread that is supporting it should also be big, meaning as you rise in life, so you should increase the output of the recitation of the scriptures, then you will further prosper and enjoy your success lest there is a possibility of falling down.)

This world is contradictory. Nobody can tolerate anybody’s success, progress or happiness. Some time back, we had to go to another city for the recital of Kirtan; we were unable to get a train to return back. We had to reach Amritsar on time, as there was recital over here as well. I have a friend over there, he is a gurmukh, he told me that I could take his personal car, since he had to visit Amritsar in a day or two, when he would come he would take it back. There was no other way out, so we returned in his car. It was a big car, worth Rs.15 lakhs. Next day when we had to go for the recital, we drove out in the same vehicle.

We were still in the colony, when a person remarked that I had bought a real big car. I narrated the whole incident to him and told him that it was not my car. We had barely moved a short distance that I ran into a relative, since I was driving the car, he would look at the car then he would look at me, he was so much taken aback that he forgot to even wish. Heart of hearts it was difficult for him to digest this sight. I quickly rolled down the window glass and told him that it was not my car. Now my companions said, “let us leave this car back home and let’s go in our own small car.” I also felt that that was the right thing to do because whosoever will see will think that it is my car, and that I had made money on the sly out of Kirtan. Meaning nobody can bear others happiness, progress or success.

If you start a new business, or open up a shop, or put up a factory, or setup a showroom, or build a bungalow, or buy a new car, it will be an exceptional person who will be happy in your happiness (from his heart). Only he will be happy, who loves you truly from his heart, otherwise, majority cannot bear to see others happiness.

Some people, who are not aware, to save themselves from others jealousy hang lemon and chilies in order to ward off jealousy; some hang a black threaded braid; still others put up a mask in the form of an ugly face. They believe that these things will save them of evil eyes.

Oh dear ones, the Almighty your father has given you the treasure, take its support. Whenever God blesses you with a new factory, new bungalow, new showroom, new car, new shop, then for 2 months or 5 months or a year increase the recitation of the scripture of the Shri Sukhmani Sahib in addition to your daily recital. I am confident that this scripture is so blessed that it is like the ambrosia, it will protect you from evil eyes and jealous people.

There is a Gurmukh Sikh from Amritsar; he had a small shop of plywood. He established a new factory on Taran Taran Road. He requested us to do Kirtan over there. When we reached over there for the program I was surprised, it was a massive place, and one could not see the other end of the factory. At least a hundred workers were working inside. I said, “You had a small shop, you managed to establish a real big place out of it. How come?” he said, “it is the grace of the God Almighty, He has planned out all this.”

I told him not to get annoyed with me, if I told him that not many people are going to be happy in his happiness. He asked me that what could be done about it. I said, “Either you or your brother, should daily, sit on the chair in your office and recite one scripture of Shri Sukhmani Sahib. Then nobody will be able to harm you, otherwise, jealous people are not going to be able to tolerate that you have been able to establish such a big factory out of a small shop.”

This is a characteristic feature of the scripture of Shri Sukhmani Sahib that it protects us from jealous people. Just remember one fact that only that person cannot tolerate to see others rise and shine, or become famous, only he is envious and in pain who has not experienced the company of a Mahapurush. These knots of envy prevail in him, whose mind has not yet awakened. The one who is enlightened, is happy in others happiness, he is happy in others progress because he is aware that the actual aim of our life is:

‘Bhei perapt manukh dehuriya
Gobind milen ki eh teri beriya’ (Ang…12)

He does not build walls of jealousy with anyone. He has become calm, tranquil, poised; he has risen above panic, jealousy and envy, he is happy in everyone’s welfare. He does not do bad for anyone, neither does he think bad for anyone nor does he keep grievances in his mind against anyone. The one who enjoys the company of Sadsangat his life is different from the life of the ordinary people. He does not let his mind be influenced by bad deeds and thoughts. He keeps his mind away from envy, distrust, slander, jealousy, malign or to think bad of others or of bad deeds; although jealousy and envy are the order of the day; he has risen above this because he enjoys the Sangat of Mahapurush, hence these bad thoughts do not enter his mind. He becomes aware that jealousy and bad thoughts are negative qualities that should be avoided.

I would like to bring home one thought over here that, to be jealous of others or to think ill for others or to do bad for others has its adverse effects; for the person who acts in such a manner his meditation or practice of naam jap or recitation of scriptures, all goes in vain, it is wasted; moreover, he who thinks bad for others or does bad for others or is resentful, he is heading for his own destruction. As there is a fable:

A frog lived with his companions in a pond, but he was very jealous of his friends. He befriended a snake, and promised him that daily he would bring one of his companions, on a pretext to the snake and the snake could then devour him. Daily he followed this routine. One by one the snake ate all the companions of the frog. The frog was very pleased but the snake stopped getting any frog to eat as all had been killed. One day when the frog went to meet his friend, the snake, he was so desperate that he pounced at the frog.

The frog requested the snake to leave him, he said that he was the snakes friend, why was he eating him. The snake retorted that he could not be true to his companions, how did he expect him to be his friend. Having said this the snake consumed that frog as well. The message is loud and clear that those who act badly towards others, they also meet ill-fate.

I would like to narrate another tale, so that we resolve in our hearts that we are not going to do bad for anyone, we are not going to be envious of anyone.

Once a king told the wise scholars that who would recite an excellent Shlok to him would get five gold coins as a reward. One of the scholars recited an outstanding Shlok, the king was very pleased, he told the scholar to daily recite an exceptional new Shlok to him and to take his reward of five gold coins. The scholar would come daily, recite a brilliant Shlok, the king in turn would sign the paper for five gold coins which the scholar would later collect from the treasury.

The sentry who was posted at the doors of the palace on guard used to get annoyed that he was guarding the palace from morning to night and was getting only one gold coin, whereas this scholar recites the Shlok in five to seven minutes and takes away five gold coins. Heart of hearts he began nurturing jealousy against the scholar; he started planning against the scholar.

One day the sentry told the scholar that the king had told him that when the scholar recited the Shlok foul smell came from his breath, hence he should wrap a cloth on his mouth and then recite the Shlok. The scholar agreed to it. He said that in the future he would do like that. On the other hand, the sentry went to the king and told him that the scholar had become very egoistic that he told him that when he recited the Shlok to the king, he could smell foul breath coming from the king, so from next day he would wrap his face and then recite the Shlok. On hearing this the king was furious.

Next day when the scholar went to the palace with his face wrapped up, seeing him covering his face the king raged with anger, he did not listen to the Shlok, instead he signed on the paper and handed it to the scholar. The scholar took the paper and thought that today the king had signed on the paper for the gold coins without even listening to the Shlok. He thought that he should give the paper to the sentry, so he handed over that paper to the sentry.

When the sentry took the paper and approached the soldiers of the treasury thinking that today he would get the gold coins, the soldiers caught hold of him and cut off his tongue, as the paper which the king had signed today was not for gold coins. On that paper there was an order from the king that the tongue of the bearer of the paper be clipped off.

The reason to narrate this tale, is simple, is to learn a lesson. We are Gursikhs. We are going to try and follow the path shown to us by our Satguru. Our Gurus in their lifetime have not had enmity with anyone, hence setting an example to us. When you read the history of the Gurus, you will see that innumerable people were envious of them but none of the Gurus answered them in the same coin, instead the Gurus asked for their welfare.

One day, somebody asked me, “Bhai sahib, the Sikh of the Guru does not wish ill for anyone, he does not hold enmity with anyone because Guru Nanak has blessed his Sikhs to wish for everyone’s welfare; but if anyone is envious of the Sikh of the Guru, desires for his destruction or someone does witchcraft/black magic on him, then what should the Sikh do?”

My heart swelled with pride for Shri Guru Arjan Dev Ji, He is so benevolent, He has done such a great favour on us, human beings, by blessing us with this heavenly scripture. This scripture of Shri Sukhmani Sahib protects us from witchcraft, ghosts and spirits and from being superstitious. I would like to bring about a clarification over here that many people say that there is nothing like witches, ghosts and spirits; everyone is entitled to his own point of view but when one reads the scripture of Shri Sukhmani Sahib there is a phrase :

‘Kai kot bhoot pret sukar mrigach’ (Ang…276)

That means there are such things also.

When Guru Amardas Ji went to Goindwal, it was inhabited by ghosts and spirits. Guru Sahib in order to populate this place, stated that whosoever settles down over here then these evil spirits will not bother him. Even Guru Tegh Bahadur Jis mention of Anandpur Sahib informs that such things exist.

The previous name of Anandpur Sahib was ‘Makhowal’ which was after the name of a monster, (when Guru Gobind Singh Ji in his childhood, went to this place; when for the first time he stepped on this land, then Guru Tegh Bahadur Ji said it was heavenly, that bliss will be distributed over here, people will enjoy happiness over here, henceforth, this land will be known as Anandpur).

I have narrated this incident to confirm that these things exist. One day, the demon Makhowal came and stood in front of Guru Tegh Bahadur Ji and he said, “I have 700 disciples, we live here but ever since you have taken this place, your Sikhs recite the scriptures of Gurbani and we cannot survive where Gurbani is recited. From wherever we hear Gurbani, we have to leave that place and go ahead.” So these things do exist. Guru Tegh Bahadur Ji in compassion had said, “You go and dwell in Sirhind, when I come in my tenth form, then you will also gain salvation.”

There is another incident from the time of Guru Gobind Singh Ji, this happened with Bhai Prehlad Singh, which proves that such things exist. One day Bhai Prehlad came running and panting he reached Satguru, he said, “Satguru, I was going to the toilet, when I saw that an evil spirit had caught hold of this person.” Satguru saw with His divine sight and said, “The person you are talking about, whom an evil spirit had caught hold off, this person has never recited the scripture of Japu Ji Sahib. These things are made for such people who do not connect themselves to the Gurbani.”

These things definitely exist, but if you recite the scripture of Shri Sukhmani Sahib in your house, then these things are unable to cause any effect. Baba Nand Singh Ji used to say, “ the house in which, the day begins with the recitation of the scripture of Japu Ji Sahib, followed by Jaap sahib, Tavprasad Sawiya, Chaupai Sahib and Anand Sahib; where daily the scripture of Shri Sukhmani Sahib is recited; in that house there is no place for witchcraft or ghosts and spirits even in the garbage bin. It is not that these things do not exist, they do, and it is only that Gurbani is stronger than witchcraft, ghosts and spirits. There is a statement in ‘Suraj Prakash’:

‘Jantar mantar pun tanter mahan
Bhot pret ta daint balwan’

Those who have undertaken the study of witchcraft/black magic, they use this knowledge for the destruction of others but if you love the scripture of Shri Sukhmani Sahib then this knowledge cannot work its destruction on you, nobody can harm you.

There is a devotee in the congregation that is held at Amritsar. He has a wood lumber mill near Sultanwind Gate. The serial of recitation of the scripture of Shri Sukhmani Sahib for eight days was taking place at his residence. When he told me what they went through at that time, I was surprised.

The weekly series of the recitation of the Shri Sukhmani Sahib was taking place at this person’s house. One evening, when he was returning home from the lumber mill, at that time the labourer who used to smoothen the wooden planks on the saw, when he reached near the gate, his saw got stuck over there. The labourer pulled the saw behind to see why had it got stuck over there, he saw that a piece of wood was buried over there. He pulled the wood out of there and saw that there was pit that had been dug over there. He felt that something was buried in the pit. He put the mud aside and saw that something was wrapped in a cloth - vermillion, a black threaded braid, barley seeds, some other things related with black magic were in it.

This labourer went to their house and told the family members what he had discovered. When they reached the spot and saw everything for themselves then they were also surprised. Try and understand the depth of the whole thing. Somebody who was jealous of them had tried to be bad to them but the continuous flow of the recitation of the scripture of Shri Sukhmani Sahib that was taking place at their home, the flow of Gurbani saved them before any destruction could be caused. Such a way was created that before these things could cause destruction they were discovered.

The reason for narrating this incident which happened with someone is only that if anyone out of envy wants to bring a loss to a Sikh and if this Sikh is united to Shri Sukhmani Sahib, then the attacks of the envious person are futile and unsuccessful.

In Amritsar Dab Basti Ram there is a soap factory, owned by Trilochan Singh. The journalist of the ‘Anand Chamatkar’, Bhai Gurmukh Singh Ji narrated this incident, that Trilochan Singh’s factory was flourishing but suddenly it started running into loss.(When a persons affluent business starts running into loss, then he only knows how it hurts.) He began incurring such massive loss that his honoured family in no time landed into bankruptcy. Whatever, work he put his hand into would turn to ashes. He was facing loss in all aspects. Gradually, whatever he had saved also got exhausted. All the money was blocked. The family landed into a very pitiable state.

They were acquainted with a Mahapurush. They went to the Mahapurush and told him about their pathetic state, the Mahapurush suggested that all the members of the family get together and during daytime recite the scripture of Shri Sukhmani Sahib, let the recitation be continuous without a break, when one scripture is completed, immediately begin the next, this recitation should carry on for forty days. After every week offer the Degh and recite the prayer. The family obeyed and started the continuous recitation of the scripture of Shri Sukhmani Sahib.

After a week had passed by, since they had started the recitation of the scripture, he borrowed Rs. 20000-25000 from somebody; he bought the ingredients required to make soap, like – oil, caustic soda etc. he put it in a big cauldron, in order to prepare soap. He lit the fire underneath, so that as soon as the soap is prepared he will be able to sell it but God Almighty’s doing, the cauldron got burnt causing a big hole, through which all the ingredients ran out, into the fire and turned into ashes. Before also he had suffered heavy loss, he had borrowed this twenty five thousand rupees thinking of re-beginning his work, that also turned to dust, leaving him under a further debt.

Some family members even went to the extreme of saying that the scripture of Shri Sukhmani Sahib, instead of helping them out had landed them into a deeper mess.
They went to the Mahapurush and told him what had transpired. He told them not to lose heart and further added that there must be some blessing in disguise because the scripture of Shri Sukhmani Sahib always works for the best and not for the worst. He said that he was confident that the Lord had saved them of some misfortune that was going to take place, He has protected you. It had only been a week since they had started the recitation of the Gurbani, he urged them to complete the recitation for forty days, and Guru Sahib will be benevolent. The Mahapurush had his own earning in the practice of naam jap, his statement was powerful, the whole family continued with the recitation. Somebody recited with faith, whereas somebody recited for the sake of recitation, but all kept reciting.

The head of the family again made some arrangement of money, to make preparation to again make soap. He got a new cauldron made and thought of digging out the furnace and plastering it all over again, since the fireplace had been damaged when last time the ingredients had run out of the cauldron. When he uprooted the furnace underneath it was a pot. He was very surprised to see an earthen pot, amazed he thought how did the pot land under the kiln. When he took out the earthen pot, opened it and found that there were a few things inside it, wrapped in different bundles. When he opened the wrapped bundles, he saw that the names of all the family members were written inside them.

He took the earthen pot with its contents to the Mahapurush and showed it to him. Mahapurush in turn showed all this to a learned person, who had knowledge of witchcraft and black magic. He informed them that these spells that had been cast in this manner could have even brought destruction to the family members.

Mahapurush told the family members, “since, you have started the continuous recitation of the scripture of Shri Sukhmani Sahib in your house followed by Ardas (prayer), it has protected you from the calamity that was about to fall on you, this scripture of Shri Sukhmani Sahib has protected your whole family. Now begin your business with a new perspective but keep one thing in mind, always keep the guard of the scripture of Shri Sukhmani Sahib in your house. Do not ever leave the recitation of the scripture of the Shri Sukhmani Sahib, if you do so then nobody can cause you harm.” This family got connected to the scripture of the Shri Sukhmani Sahib forever. Today, with the grace and blessing of Shri Sukhmani Sahib this family is rolling in millions.

See, where there is no Gursikhi, how people to destroy others are stuck up in witchcraft and black magic. If these things benefit someone then they bring a loss to the other person. But Gursikhi is great, because the Sikh of the Guru always asks for everyone’s welfare, he does not believe in causing harm to the other person for his benefit.

This is the world; it is the era of the kalyug, which is in its full glory. Hence, it is natural for people to feel envious of each other. If we look at the history of the Guru Sahibs, even they have been envied. If you read the history of Shri Guru Angad Dev Ji, you will see that Guru Nanak Dev Ji told Guru Angad Dev Ji to go and settle in Khadoor Sahib, as sons would be envious if he stayed on. If you read the history of Shri Guru Amardas Ji, you will realize that Shri Guru Angad Dev Jis son, Datu was very envious of Shri Guru Amardas Ji, so much so, one day while sitting in the religious congregation, he took out his leg and kicked Shri Guru Amardas Ji.

Prithvi Chand was so envious of Shri Guru Arjan Dev Ji; it was out of envy that he made so many attempts to get Shri Guru Hargobind Sahib killed. Even Dhirmal told Shiha Masand to shoot Shri Guru Tegh Bahadur Sahib Ji, out of jealousy. This is all the cause of envy and resentment.

These envious people did not spare great saints like Naamdev and Kabir, so who are we? It is the nature of the human being residing in this world to feel envious. But we are blessed that our Father has given us a diamond, an invaluable gem, take its support, keep your houses protected with its fencing, keep your houses fortified with its scripture.

This is the eighth characteristic feature of the priceless treasure granted to us by Satguru that the scripture of Shri Sukhmani Sahib protects us from witchcraft, black magic, superstitions and envious people. If somebody out of envy has resorted to cause destruction, it will be futile; it will be ineffectual upon that house where the scripture of Shri Sukhmani Sahib is recited.

I met a person from Ludhiana; he told me that it had been a year since his father had gone to the shop. His father felt scared at the shop so he did not feel like going to the shop. I asked him that if he was being treated or not. He said that they had taken him to 3-4 learned people; they had even gone to a Dera, where they open the hair and give ‘chaunki’ (I do not think it is wise to give the name of this Dera.) but it was of no use because it did not improve his condition. I asked him what did the learned men say. He told me that they had mixed some medicine in the water and made his father drink it which resulted into his vomiting, then the learned men said that somebody had given him tabeez to eat but now that he had vomited, it was out of his system. He would be healthy soon. He further added that the work had been completed and they should give the money. Many days had passed since this incident but there was no improvement in his father’s condition. He requested me to tell a way out.

I told him that I did not give my wares cheap. I told him that first he should recite fifty one scriptures of Shri Sukhmani Sahib then I would tell him what was to be done. After about 14-15 days his father rang up, I thought they would ask me for an appointment, when they could meet. But I was surprised when he said that his work was done, that he had even started going to the shop. He said the fear that had set in his mind of going to the shop, the feeling of anxiety that he used to have of going to the shop; he had overcome that worry, that apprehension, that hesitation. This had happened because of his recitation of the scripture of Shri Sukhmani Sahib. He said by the time he had recited the scripture for about 14-15 times, he had started feeling at harmony from within. My mind echoed with - great is the scripture of Shri Sukhmani Sahib. Great is Shri Guru Arjan Dev Ji.

Such is the blessing of the scripture of the Shri Sukhmani Sahib; Shri Guru Arjan Sahib Ji has filled it with immeasurable greatness. The house, in which the scripture of Shri Sukhmani Sahib resides, blessed is that house because Guru Sahib, Himself blesses that house and keeps it secure from witchcraft, black magic, superstition, ghosts and spirits, and all bad things.

Superstitions prevail where there is no place for Gurbani. The scripture of Shri Sukhmani Sahib frees one of superstitions. If you are going somewhere and someone voices you from behind, then your work is not going to be successful; or if the cat has crossed your path then your work is not going to succeed; or if you are going to take your money from someone and someone sneezes then you are not going to get your money; these are all superstitions. I am writing with confidence, with my faith in the scriptures that if you recite the Gurbani, if you have the security of the scripture of Shri Sukhmani Sahib then if anyone sneezes or a cat crosses your path or someone voices you from behind, nothing is going to be able to stop your work from succeeding.

Just a few days back, we were driving down somewhere by our own vehicle. My companions were accompanying me. One of our companions was reciting the scripture of Shri Sukhmani Sahib loudly; he knew the scripture by heart. A cat crossed the road just in front of our car.

One of our companions, who was young believed in superstitions, he said that since the cat had crossed over in front of our vehicle, just hope that we do not bring any loss upon ourselves. I wanted him to overcome his superstition so in satire; I told him that if the cat after crossing over in front of you crosses over again then actually the cat has crossed your way. This is not crossing over because the cat has crossed over only once. He said, “I thought if the cat crosses your path once then your way is cut.”

Whatever task we put our hand into was accomplished with a lot of ease and without obstacles, by the grace of God everything went of well. When we returned then to remove the superstition from this persons mind I asked him, “you were saying that if a cat crosses your path then you do not succeed in the work you are going to do, that there could be some loss but all our works have been completed successfully with great ease, by the grace of God, there was no difficulty nor was there any loss.” He said, “You, yourself had said that if the cat crosses your path once then it’s not cut but if it crosses over again then your way is cut.” I told him, “you are very naïve; I wanted to rid you of your superstition that is why I had said the opposite.”

In reality, all those people who are superstitious, they believe that if the cat crosses your path it cuts your way, if it crosses over it is considered inauspicious, but if it crosses over again, and comes back then the path is clear, then everything would go of smoothly. Actually, the cat had crossed our path but since the scripture of Shri Sukhmani Sahib was being recited in our vehicle and where there is Shri Sukhmani Sahib there is no place for superstitions.

Baba Ishwar Singh used to say, “ if anybody makes it a habit, to pay respect to the Shri Guru Granth Sahib Ji and then leave home, then if a cat crosses over his path or somebody sneezes, all these things cannot affect him because he has recited his prayers in the Supreme Power, Almighty’s feet. Superstitions are for those people who have not taken shelter in the Lords feet, who have not loved the scripture of Shri Sukhmani Sahib. This is my confidence in my Guru, that if you go to His feet then He Himself has mercy, He protects you.”

Some years back, even I used to go to collect money as donation or subscription, I used to go to Taran Taran, there was a trader who used to go along with me. He had a small business of sweets and toffees. We both used to go on our respective scooters to collect money. I met four-five of his friends, they were all in the same business of sweets and toffees, they told me that they could not understand how this person worked, since they were in the same business, their money was blocked in Taran Taran Sahib. They said that whenever they went to collect money they did not get the money and if they did, it would be a petty amount, whereas this person used to get the money as well as an order for further delivery of sweets and toffees.

Now, I knew the secret to his success. When he used to go to collect money, as he used to cross Chatiwind, he used to start reciting the scripture of Shri Sukhmani Sahib. Since he used to keep reciting the scripture, he used to collect maximum money. He used to get a big order also. Whereas the other traders, on their way to collect money used to discuss worldly things-like, someone behaved in this manner or someone did like this. That person, who recites the scripture of Shri Sukhmani Sahib, he is making his breaths a success, whereas those who are involved in useless talks, or slandering others, are ruining their breaths, they are losing their breaths.

I am confident that the person who, on stepping out of the house begins reciting the scripture of Shri Sukhmani Sahib, God must be having mercy on him; He must be sitting in the hearts of those from whom this person has to go and collect money. He, Himself makes a way out. This I am writing with authority that if a person is reciting the scripture of Shri Sukhmani Sahib, and he ventures out to collect money, even if a hundred people voice him from behind or infinite sneeze or a cat crosses his path, nothing can destroy him or hurt him. A person who gets connected to the scriptures, he rises above superstitions. There is mention of this in Gurbani as well:

‘Sagun apsagun tis kau legha jis chit na aawa’ (Ang… 401)

The one who gets connected to the scripture of Shri Sukhmani Sahib, he attains freedom from all superstitions. Otherwise, till you are superstitious you are troubled. Those who are superstitious, no matter how much one explain to them, they do not understand, only God can have mercy on them. Today’s world is stuck up in lame superstitions like, one should not wash clothes on Thursday; do not wash your hair on Saturday, do not cut nails on Tuesday etc etc. If they incur any loss or meet with some misfortune then they have this excuse up their sleeve that since I washed my hair on Saturday that is why I have to suffer this loss or its Thursday and I washed clothes so I have met with this hardship. But it is the scripture of Shri Sukhmani Sahib which frees one of all the superstitions.

Today, vastu shastr or direction error is in rage. If someone just mentions that the direction in which your kitchen is situated in your house is not correct or the direction of your bedroom is not proper or Guru Sahibs room is not in the right direction that is the reason for a decline in your business or since the direction is not up to the mark, hence there is ailment in the house; where there is lack of awareness or there is lack of faith in the scriptures given to you by your Father, the Almighty, there superstitions reign supreme, such people get carried away by the so called experts of vastu shastr and they set forth to change the direction of their houses and offices.

There was a religious person, who kept the company of the congregation, he had made a very beautiful room of Guru Sahib in his house but someone put doubt into his mind, saying that his business was not flourishing because the direction in which the Shri Guru Granth Sahib Ji had been placed was not proper. Now, where there is no trust in the capabilities of your Guru, there is no faith in the scriptures granted to us by our Guru; then when you listen to others you get carried away, that is why even in Ardas (prayer) we ask for the grant of faith. As this is of utmost importance because where there is faith, where there is belief and devotion, only over there is the blessing of the Guru.

Now, this person started pondering over this direction problem, so he changed the position of the Shri Guru Granth Sahib Ji. As he changed the position, the beauty of the room was lost. That charm was gone because at times the setting has been organized and if it is changed, it looses its wonder.

I requested him and told him that in whichever direction you may place the Shri Guru Granth Sahib Ji that should not affect your business. These are all uncertainties of the mind. I urged him that if he was not convinced, then he should look toward the Golden Temple which is the biggest centre for us, here when we go inside then the direction in which the Shri Guru Granth Sahib Ji has been placed is different, whereas the Shri Guru Granth Sahib Ji placed at Baba Buddha Jis berry is in a different direction and the direction at the Akal Takht Sahib is different. This is our centre, the Golden Temple which is a major example. This I am writing with my confidence in my Guru that whatever the direction maybe, if we have the treasure of the scripture of Shri Sukhmani Sahib then these things hold no value for us.

This world is stuck up in superstitions but he, who has the treasure of the scripture of the Shri Sukhmani Sahib, he can claim, not out of pride and ego but being humble, he can say that he has that wealth because of possession of which nothing can touch him, whether it is auspicious or inauspicious; these superstitions are not for me.

Try and understand, the eighth characteristic feature of the scripture of the Shri Sukhmani Sahib, the house in which the scripture of the Shri Sukhmani Sahib resides, black magic and witchcraft is ineffective over there; nobody can cause harm nor can their envy affect those who love the scripture of Shri Sukhmani Sahib. Those who fortify their house with the heavenly scripture of the Shri Sukhmani Sahib, they attain freedom from superstitions, ghosts and spirits. This great heavenly scripture has been granted to us by Guru Sahib and we should take its support.

[The house in which the scripture of Shri Sukhmani Sahib is recited everyday at dawn, in the early hours of the morning, in that house superstitions, ghosts and spirits are absent. On reading about this characteristic feature, if some people start reciting the scripture of Shri Sukhmani Sahib to protect themselves, then I will think that my effort of having written this book has been accomplished.
Author]

The Punjabi pustak, can be read/downloaded:

http://www.scribd.com/doc/99552179/nau-vishashtayian-sukhmani-sahib-guriqbal-sng

  • Like 3

Share this post


Link to post
Share on other sites

Luckysingh ji

Be careful from such writers and especially articles appearing in asikh bulletin. This asikh bulletin has very notorius

founder Hardev shergill.

Even though there is no doubt we have some (and not all) pakhandi babes , but this organ is nothing but an anti

sikh journal whose founder writes that there is no need for a sikh to keep hair.

Their main aim is to erode spiritualism seeds in a sikh.

  • Like 3

Share this post


Link to post
Share on other sites

Luckysingh ji

Be careful from such writers and especially articles appearing in asikh bulletin. This asikh bulletin has very notorius

founder Hardev shergill.

Even though there is no doubt we have some (and not all) pakhandi babes , but this organ is nothing but an anti

sikh journal whose founder writes that there is no need for a sikh to keep hair.

Their main aim is to erode spiritualism seeds in a sikh.

Thanks for the warning ! :biggrin2:

I have never read thoroughly into any such sources, but I came across and thought it was a bit too heavy at times !

The guy's just trying to right off every single enlightened being (self claimed or not) by insisting they use the sukhmani as a product for promoting themselves.!!

I agree there are some pakhandis out there, but i'm sure the numbers are much less than the hindu pandit pakhandis.

We know that when people feel vulnerable or are desperate for help such as marriage problems, fertility problems..etc..then they can easily fall into the hands of any prey. This happens in every single culture all over the world.

I'm just going to give a very common example-

I just imagined if I were a woman who was desperate to have a child and have been trying for years. let's say.... If I approach a much more spiritual and enlightened being for some reassurance and guidance and get told to start doing 2 sukhmani paths each day, then there is NOTHING wrong with that is there ??

Do you think that I would feel ripped off and misguided if I still don't get pregnant ?

I'm sure, I would still feel that doing the paths was beneficial for my spirituality.

And I am sure that many of our lost souls in society get some spiritual awakenings later on in life because of the action they took.

For example, if I never got pregnant some 2 years down the line and had been doing 2 paths every day, I am sure that I would 'awaken' and realize that I was initially only doing them to get some reward in return. :stupidme:

Now, I realize that I am in this world for a purpose and I need to do more seva and paths....etc....

Getting back, we also have the Sikhs that have been raised in the west and they can't read gurmukhi very well..... they get advised to play a sukhmani cd or tape as much as possible........again nothing wrong with that ??

It's like Vanhelsingh ji said above, that when you get people asking for pure material gains, then they don't quite understand what sikhi is !

But we are always going to get these people. These people are always going to be doing akahand paths and seva just for material gains or for there business to make extra thousands....that is just society...it can't just be boxed as Sikhs !

But hopefully, after repeated attempts and with God's grace they realize that they were asking for the wrong things.

Maybe some of the babey have this idea when they promise that their wishes shall be granted.

In the end, they know they are doing the person some good by getting them on the path in a round-about way ?

It's only the very few babey that will promise that doing sukhmani paths shall result in riches, luxuries and lotteries....etc.. that need to be addressed with that article and especially the ones that demand large donations... classic line will be '' oh flannah bandha sigga, thah ouney 4 pathd dohh mahiney kittey, theh panj hazaar charriya sanuh, thah honh ohoh Millionaire baniya ah''

((''There was this guy that came to me and he did seva of 4 paths/day for 2 months and donated 5 thousand to us, and now he is a millionaire!!!'' ))

Most of us should be able to suss out that this person just wants your hard earned cash for his prescription of 4 paths as well !

I'm glad that other members feel this article is a little far fetched and it tries to hold more weight on the 24,000 words and breath mentions vs science facts !!

Share this post


Link to post
Share on other sites

First Feature:

By reciting the scripture of Shri Sukhmani Sahib daily, with devotion one accomplishes 24,000 breaths successfully.

That is not true, it doesn't take anywhere near 24,000 breaths to read Sukhmani Sahib.

One Ashtpadi can easily be read within 100 breaths. Sukhmani Sahib can be read within 2400 breaths easily.

Share this post


Link to post
Share on other sites

That is not true, it doesn't take anywhere near 24,000 breaths to read Sukhmani Sahib.

One Ashtpadi can easily be read within 100 breaths. Sukhmani Sahib can be read within 2400 breaths easily.

Actually 24,000 breaths are rough standard figure for normal human. But number of breaths changes once one start meditating...one of senior gurmukhs i do sangat told me that in the past they used to do sukhmani sahib in only 24 breaths that requires amazing yoga meditation abhyas incorporated with shabad. The reason breath comes into the picture is this is one of many effective ways to increase concentration which in over time and continuous abhyas get to ajapa jaap stage., mind is totally connected with breath so if one breath if one inhales do astphadi, you can get amazing concentration in Gurbani..Fast fwd to today, lot of traditional methods to read gurbani are becoming absolute as people have became so paranoid about their own breathing and claiming methods they haven`t heard hindu..if breathing is hindu why one is taking one..lol..release it already from this misery hindu breathing life and reject pavan guru pani pita gurbani tuk from japji sahib while people are at it...generally speaking no one has a right to tell anyone how should they breath..lol

  • Like 1

Share this post


Link to post
Share on other sites

Yes Veer Jee I totally agree with what you wrote.

I was just trying to outline that even for a normal non-Nitnemi person, Sukhmani Sahib Paath can easily be done within 2400 breaths.

The 24,000 figure is very over-exaggerated and non-realistic.

Average adult breath is between 12 to 20 breaths per minute.

Let us take the upper number of 20 breaths per minute.

For a non-Nitnemi person, let us say that full Sukhmani Sahib Paath takes 3 hours.

20 breaths per minute X 60 minutes in an hour X 3 hours = 3600 breaths.

When some people are reading and struggling to pronounce words, they sometimes hold their breath and take less breaths and some people end up getting stressed out and breath faster, so those two factors cancel themselves out and we can leave the statistic at an approximate 3600 breaths for a non-Nitnemi person doing full Sukhmani Sahib Paath.

As everyone can see, the assertion that it takes 24 THOUSAND breaths for Sukhmani Sahib Paath is ridiculous.

Share this post


Link to post
Share on other sites

May be you have misunderstood the article. Traditionally its been said,

3)Doing 1 sukhmani sahib path daily makes all your breaths taken in 24 hrs successful.
A human takes about 22000 - 24000 breaths (taking in and out of air) in a day . and sukhmani sahib also has 24000 words of holy divine naam or gurbani

Verified by western source human takes range 24,000 breath a day - http://www.ask.com/question/how-many-breaths-do-you-average-each-day

Share this post


Link to post
Share on other sites

Thanks for the warning ! :biggrin2:

I have never read thoroughly into any such sources, but I came across and thought it was a bit too heavy at times !

The guy's just trying to right off every single enlightened being (self claimed or not) by insisting they use the sukhmani as a product for promoting themselves.!!

I agree there are some pakhandis out there, but i'm sure the numbers are much less than the hindu pandit pakhandis.

We know that when people feel vulnerable or are desperate for help such as marriage problems, fertility problems..etc..then they can easily fall into the hands of any prey. This happens in every single culture all over the world.

I'm just going to give a very common example-

I just imagined if I were a woman who was desperate to have a child and have been trying for years. let's say.... If I approach a much more spiritual and enlightened being for some reassurance and guidance and get told to start doing 2 sukhmani paths each day, then there is NOTHING wrong with that is there ??

Do you think that I would feel ripped off and misguided if I still don't get pregnant ?

I'm sure, I would still feel that doing the paths was beneficial for my spirituality.

And I am sure that many of our lost souls in society get some spiritual awakenings later on in life because of the action they took.

For example, if I never got pregnant some 2 years down the line and had been doing 2 paths every day, I am sure that I would 'awaken' and realize that I was initially only doing them to get some reward in return. :stupidme:

Now, I realize that I am in this world for a purpose and I need to do more seva and paths....etc....

Getting back, we also have the Sikhs that have been raised in the west and they can't read gurmukhi very well..... they get advised to play a sukhmani cd or tape as much as possible........again nothing wrong with that ??

It's like Vanhelsingh ji said above, that when you get people asking for pure material gains, then they don't quite understand what sikhi is !

But we are always going to get these people. These people are always going to be doing akahand paths and seva just for material gains or for there business to make extra thousands....that is just society...it can't just be boxed as Sikhs !

But hopefully, after repeated attempts and with God's grace they realize that they were asking for the wrong things.

Maybe some of the babey have this idea when they promise that their wishes shall be granted.

In the end, they know they are doing the person some good by getting them on the path in a round-about way ?

It's only the very few babey that will promise that doing sukhmani paths shall result in riches, luxuries and lotteries....etc.. that need to be addressed with that article and especially the ones that demand large donations... classic line will be '' oh flannah bandha sigga, thah ouney 4 pathd dohh mahiney kittey, theh panj hazaar charriya sanuh, thah honh ohoh Millionaire baniya ah''

((''There was this guy that came to me and he did seva of 4 paths/day for 2 months and donated 5 thousand to us, and now he is a millionaire!!!'' ))

Most of us should be able to suss out that this person just wants your hard earned cash for his prescription of 4 paths as well !

I'm glad that other members feel this article is a little far fetched and it tries to hold more weight on the 24,000 words and breath mentions vs science facts !!

There is no other way to elevate one's spirituality other than naam abhias. When one does

naam abhias on regular basis, in course of time they get some spiritual powers also.Babas

who are pakhandi start to use those to fleece their ignorant followers.At that stage their

spiritual progress is blocked by waheguru ji.

But to condemn all those who follow this path as pakhandi babas is not right. There have been

countless blissful souls who have merged with waheguru ji and they do not use any tricks as propagated

by this missionary journal asikh bulletin.

These people are called singhsbhacanada people.Hardev shergill and gurcharan jeonwala are their main

leaders.They have no belief, repeat no belief, in sGGS ji , amrit sanchar of Guru Gobind singh ji and bani

of Dasam pita. They are founding leaders of missionaries and now their own people are writing that they

are bought out by RSS and agencies and planted among sikhs.It includes all missionaries as well.

Please read a post on one of their leading sites written by their own men.

quote

2011 ਵਿਚ ‘ਸਿੰਘ ਸਭਾ’ ਨੇ ਇਕ ਛੋਟੀ ਜਿਹੀ ਮੀਟਿੰਗ ਰੱਖੀ ਸੀ ਉਸ ਵਿਚ ਕੁਝ ਸੱਜਣ ਬਾਹਰੋਂ ਵੀ ਆਏ ਹੋਏ ਸਨ ਜੀਹਨਾ ਵਿਚ ਕੈਲੇਫੋਰਨੀਆ ਤੋਂ ‘ਸਿੱਖ ਬੁਲਟਿਨ’ ਵਾਲਾ ਹਰਦੇਵ ਸਿੰਘ ਸ਼ੇਰਗਿੱਲ ਵੀ ਸੀ। ਸ੍ਰ. ਸੁਖਦੇਵ ਸਿੰਘ ਦਾਖਾ ਦੇ ਘਰੇ ਚਲ ਰਹੀ ਮੀਟਿੰਗ ਵਿਚ ਗੁਰੂ ਸਾਹਿਬਾਨਾਂ ਬਾਰੇ ਇਹ ਵਿਦਵਾਨ ਬਹਿਸ ਕਰਕੇ ਗੁਰੂ ਦੀ ਮੱਤ ਨੂੰ ਵੀ ਮਾਤ ਪਾ ਰਹੇ ਸਨ, ਕਿ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਸਾਹਿਬ ਦੀ ਬਜਾਇ ਗੁਰਗੱਦੀ ਛੋਟੇ ਨਿਆਣੇ, ਯਾਨੀ ਸ੍ਰੀ ਗੁਰੂ ਹਰਿਕ੍ਰਿਸ਼ਨ ਜੀ ਨੂੰ ਕਿਉਂ ਦਿੱਤੀ ਗਈ? ਇਨ੍ਹਾਂ ਮੁਤਾਬਕ ਸ੍ਰੀ ਗੁਰੂ ਹਰਿਕ੍ਰਿਸ਼ਨ ਜੀ ਛੋਟੇ ਜੁਆਕ ਹੀ ਸਨ। ਜਦ ਸ੍ਰੀ ਗੁਰੂ ਹਰਿਕ੍ਰਿਸ਼ਨ ਸਾਹਿਬ ਜੀ ਦਾ ਜ਼ਿਕਰ ਆਇਆ ਤਾਂ ਸ਼ੇਰਗਿੱਲ ਅੰਗਰੇਜੀ ਵਿਚ ਕਹਿਣ ਲੱਗਾ ਕਿ ਇਹ ਕੌਣ ਸੀ ਸ੍ਰੀ ਕ੍ਰਿਸ਼ਨ? ਮੈਨੂੰ ਹੈਰਾਨੀ ਹੈ ਕਿ ਇਸ ਨੂੰ ਗੁਰਗੱਦੀ ਕਿਸ ਦਿੱਤੀ?ਹੀ ਵਾਜ ਜਸਟ ਲਾਈਕ ਬੇਬੀ He was just like a baby? ਇਨ੍ਹਾਂ ਲਈ ਤਾਂ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਵੀ ਜਵਾਕ ਹੀ ਹੋਣੇ ਹਨ, ਕਿ ਉਨ੍ਹਾਂ ਨੂੰ 9 ਸਾਲ ਦੀ ਉਮਰ ਵਿਚ ਗੁਰਤਾਗੱਦੀ ਕਿਵੇਂ ਮਿਲ ਗਈ? ਇਸ ਸ਼ੇਰਗਿੱਲ ਨੇ ਇਸ ਵਾਰੀ ਕਾਨਫਰੰਸ ਵਿਚਲੀਆਂ ਹੋਈਆਂ ਮੀਟਿੰਗਾਂ ਵੇਲੇ ਕੋਈ 50 ਬੰਦਿਆਂ ਦੇ ਵਿਚ ਕਿਹਾ ਕਿ ਕੇਸਾਂ ਦੀ ਕੋਈ ਲੋੜ ਨਹੀਂ, ਸਮਾਂ ਵਿਹਾ ਚੁੱਕੀਆਂ ਗੱਲਾਂ ਨੇ ਤੇ ਉਸ ਨੇ ਭਗਤ ਕਬੀਰ ਜੀ ਦੀ, ਭਾਵੇਂ ਲਾਂਬੇ ਕੇਸ ਕਰ ਭਾਵੇਂ ਘਰੜ ਮੁੰਡਾਏ, ਦੀ ਗਲਤ ਵਿਆਖਿਆ

unquote

The whole gang has same sick mind. If you cann't read Punjabi , let me know i will translate it in English.

  • Like 2

Share this post


Link to post
Share on other sites

N30singh wrote

But number of breaths changes once one start meditating

Spot on.Breathing slows down in case of naam abhiasis.That is why their life span is usually longer.

Also weather has effect on breathing.That is why life span of people in cold countries is longer.

And one more thing everything is possible in spiritual domain.Science should not be relied upon in

spiritual domain.It is written in sukhmani sahib too

Prabh bhave bin saas te rakhe

  • Like 1

Share this post


Link to post
Share on other sites

People need to be aware that i am asked by admin not to interact with someone so that undue

scene is not created.

So DSGj mind your business and do not reply in connection with my comments as i have not replied to yours.Refrain

from doing this in future.

Share this post


Link to post
Share on other sites

Hakum, divine orders are hard to explain but i do beleive everything is pre-destined/ordained already. I meant literally everything as we usually forget to include whats behind the free will of person at the first place- whats source? where is it coming from?

Think about this quote:

You can will what you want, but you can't will what you will

Share this post


Link to post
Share on other sites

Sukhmani Sahib is no more important than any other Bani in Guru Granth Sahib Jee. All Gurbani in Guru Granth Sahib Jee is equal and has same status and can give same spiritual effects and spiritual results.

Agreed, However, we cannot ignore certain banis in sri guru granth sahib are known for certain occasions, moods, and certain purpose. For eg, granthi singh sahiban will not sing shalok mahalla nauvan during anand karaj ceremony even followed after, would he? Similiarly, shalok nauvan is meant to invoke bairaag aspect and sukhmani sahib is meant to invoke peace and happiness

  • Like 1

Share this post


Link to post
Share on other sites

N30singh ji

Let us not spoil this thread by diverting it to otherside.Let us not be distracted.Let us get to focus on role of Hardev shergill

in his propaganda against sikhism as the article by lucky singh ji is from his journal.

Have you read my post and reference to what he uttered in regards to our 8th guru sahib.He is calling

him a baby.See they are the leaders of missionaries.Now they are being exposed by their own men.

  • Like 1

Share this post


Link to post
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
Sign in to follow this  



×
×
  • Create New...

Important Information

Terms of Use