Monday, February 01, 2016

A Non-Sikh who inspires me to become a better Sikh...

"Bring Back Humanity" is the mission of a young Indian man called Varun Pruthi. An actor and producer by profession, this young man makes videos on the Internet to inspire others to become more compassionate and humanity-loving. His slogan is "The only way to buy happiness is to give happiness." His website is:, and his YouTube page is:

Brother Varun Pruthi shows how even giving away something quite insignificant in value to us can put a smile on someone's face and bring them happiness, which in return brings happiness to the person helping. He does social experiments in public places and records them in order to highlight the heroes of humanity and bring humanity back to the public that are watching.  It embarrassed me that years ago when I went to India, I would try to bargain with the Rickshaw driver from 20 Rupees to 10 Rupees and then say "Is 15 Rupees okay?" It is sad, that these people are poor and work harder than most of us and yet many of us try to pay them less. If we helped such people with acts of kindness, these people would say, "Today, God came to me in the form of a Sikh and helped me."

One thing which really struck me about Brother Varun Pruthi is when he helps people, he says, "God has sent me to give this to you." Guru Ji called his Khalsa, "Akaal Purkh Kee Fauj" (the Army of the Timeless God). We had a divine mission to do God's work in this world and let Vahiguru work through us. But it is sad when Amritdharis become satisfied and happy enough with just limiting themselves to doing our personal Amritvela, Nitnem (daily prayers) and Sehaj Paath (reading of Sri Guru Granth Shaib Ji) and think there is no need to get involved in seva, helping the Panth and serving humanity. People ask where is God, and Guru Ji said you will see God in the Khalsa "Deedaar Khalsa Da". How? Through the work of the Khalsa. Letting go of ourselves and giving room for God, will allow God to work through us. It is hard to achieve, but trying is a starting point.

It is a commendable effort and very humbling to see Varun Pruthi do this Seva. I must say watching these videos have inspired me in recognizing I need to become a better Sikh and pray that we can one day call ourselves the Khalsa of the Guru. 

Sunday, January 24, 2016

"How He invited me home..." - Story of Bhenji Sahibajot Kaur

Author: Bhenji Sahibajot Kaur (Sydney, Australia)

As a seventeen-year-old who was like every other teenage girl at the time, I once opened a book before going to bed, and read the first few of its many pages, out of genuine curiosity. I had heard that reading the words within, brought “sukh” (peace) into one’s life.

The book contained Guru Arjan Dev Ji’s Sukhmani Sahib; it was a gutka, presented to me a couple of years earlier, as a gift from an elderly relative. Having no fluency in reading the Gurmukhi script, I, of course, read the Roman transliteration. But more importantly, I read the translation.

I continued this for a few weeks. I would read a few pages each night, in an effort to see what was “so special” about the composition. One night, while reading an astpadi (a hymn of eight stanzas; Sukhmani Sahib contains twenty-four astpadis) its repetitive use of a certain phrase, had me thinking.
It read:-
Sadh kai sang mukh ujal hote.     
In the company of the saints, one’s face becomes radiant.

Sadhsung mal sagli khot.
In the company of the saints, all filth is removed.

Sadh kai sung mitai abhimaan.
In the company of the saints, egotism is eliminated.

Sadh kai sung pragtai su-gian.
In the company of the saints, spiritual wisdom is revealed.

Sadh kai sung bujhai prabh nerr. 
In the company of the saints, God is understood to be near.

And so it continued, describing the benefits of the “company of the saints”. As a teenager with limited knowledge of the religion that I had been born into, this notion made little sense to me. It seemed so far-fetched and detached from reality. I was an ordinary girl, with ordinary friends, living in Australia. I had only ever seen ‘saints’ in movies and pictures; never in real life. I thought, “How does the importance of their company matter to me?” And with that, I lay my head on my pillow and drifted off to sleep.

Two years later, after having completed my schooling and first year of Architecture at university, I felt spiritually deprived. I called myself a ‘Sikh’, but there was a voice inside me who objected. It said: “you don’t know what it really means to be Sikh”. I couldn’t help but agree. There had to be more to being ‘Sikh’, than simply sporting a long ponytail and listening to kirtan (the singing of Gurbaani – the Guru’s words) every once in a while.

I signed up to Khalsa Camp Australia, 2014. There were a few different camps to choose from, but for reasons unknown even to me, I chose Khalsa Camp. I had never attended a Sikh camp before. I had no Sikh friends (apart from one or two at school, with whom I hadn’t spent much time). I knew no one who was going to be at this five-day camp, three hours away from home, that I had just signed-up to. Being an introvert, it was rather bold of me to say, “Well, so be it.” I knew that this would be a good opportunity to learn more about Sikhism. And that’s all I wanted to do.
“I want to be a better Sikh.”

During the ice-breaker activity on the first night of Camp, I repeated this to a lady who asked me my reason for being there. She looked at me and said, “No – you should say, ‘I want to be a true Sikh’.”   I quite liked the idea. All or none.

I sat in bed and reflected on the day that had passed, my new-found room mate and friend of only a few hours on the other bunk. The morning bus-ride had been scenic, and so was the camp site. The quiet of the surrounds was refreshing, as was the breeze that relieved us from the heat of the summer. I had already met a handful of people, and they all seemed very friendly. I was one of very few girls without a dastaar (turban), but that didn’t seem to matter at all. What I had found most surprising, was the dedication of the two younger boys who were seated in front of me on the bus, busily watching a video with their earphones in. I leaned over a little, to see which new music video or movie it was. But instead of seeing Katy Perry, I saw a Gursikh playing a tabla.

But the real amazement was to come the following morning. Our day was to begin at 4am, at ‘amrit vela’ (the hours before dawn). I had never been an early riser, so I was a little nervous. Nevertheless, I was mighty curious to see what these “ambrosial hours” held.

I rose with the help of my roommate, showered, and entered the darbaar sahib, not knowing what to expect. It was still dark, and a little chilly. I was surprised to see the hall full of youth – girls on the left, and boys on the right. Before us, was Guru Granth Sahib Ji, in all His glory. Permeating the darkness, was the glow of His throne. A fellow Singh stood behind, serving his King with the chaur sahib. I bowed my head in reverence, took my seat among the silhouettes, and closed my eyes.

And then it began – the jaap. It rolled over me like a wave; it travelled through my bones with seismic intensity, and my heart welled up with love. “Wahe-guru, wahe-guru!” was the praise on everyone’s tongues, carried through the air along with the chimes of the khartalaan, the melody of the vajaa (harmonium), and the taal (beat) of the tabla. It was a rich symphony of many sounds, all directed at the One. Total harmony. I had never experienced anything like it, before. There was something electrifying about sitting shoulder-to-should with my sisters and brothers, our hearts thirsty for the love of our Father, our souls calling out to the Universe – the one light from which they all arose – and our minds imbued in the sound of the Gurmantar, longing for just a glimpse of His greatness. I still remember the drifts of wind that would enter from between the louvres and blow onto me as if Vaheguru Ji himself, was lifting me up into His arms – an embrace I didn’t want to part with.

“Mohe na bisaarahu; mai jan tera!” we cried out. The translations projected on the screen to the left of Maharaj’s throne, told me that this meant, “Please do no forget me; I am your humble servant!” and the joy that was welling up in my heart rose to my eyes, turned to water, and trickled down my cheeks. “Ramaiya, hau baarik tera!” we spoke in unison. Again, the screen told me what this meant: “Oh, Lord I am your child.”

As we went on to recite our Nitnem together (something that I had never done in my life), all I could do, was wonder what I had done in order to be blessed with such heartfelt kirtan, and why I hadn’t been brought here earlier. I was in the company of the saints. So, this is what ‘sadh-sangat’ was… I was so glad to have found what I never knew had even existed: the Khalsa Panth.

Amongst a handful of other fond memories I carry from this camp – the amazing pizza, capsizing a canoe, learning archery from a skilled archer and evolved soul, hearing hair-raising stories about the unflinching faith and valour of our ancestors while sitting under the stars, witnessing truly selfless service at every meal of the day, and meeting Sikh youth from all over the country – I can’t help but especially mention a lecture on the ‘Benefits of Sikhi’ delivered by a speaker from the UK. Bhai Sahib made us all realise that for most of the people in this world, the week consists of five days of work, and two days of play – in which they go out, socialise and drink as ‘enjoyment’ and ‘relief’, only to dread another working week. And so it goes on. But surely, there must be more to life than this. Surely, there must be a purpose beyond the earning of money, status and a nice house. Surely, there must be a greater happiness than talking, shopping, travel and drinking. Surely. And this is when I realised how blessed we are, as Sikhs, to have been graced with Gurbaani – the words of our Gurus, revelations from the Infinite Intelligence itself, recorded for our benefit – and a Gurmantar: the two things that help us connect to none other, than our own selves. For He is us, and we are Him.
Man, toon jot saroop hai; apna mool pachhaan.  
O my mind, you are the embodiment of the Divine Light – recognise your own origin.

Furthermore, the interactive group workshops were the start of my relationship with my Guru. I recall analysing the meaning of, “Aakha, jeevan; visirai, mar jahon,” from Rehraas Sahib, and being told to try to make sense of the words within Gurbani, using our already-existing knowledge of Punjabi. “Don’t read Gurbani like Japanese,” the leader had said. “Try making a glossary of words as you learn them while reading the translations on your phone.”

And with God’s grace, time has seen me transform from who, at the time of this camp, hardly spoke Punjabi, never read paath, and had a brief understanding of the Gurmiukhi alphabet, to someone who now reads Gurmukhi fluently, and is able to extrapolate some meaning from Gurbani without always referring to translations, simply by doing as the workshop leader suggested. If you can relate to my experience, I encourage you to try the same. Of course, at the end of the day, everything happens with Vaheguru Ji’s benevolence.

And this is exactly what Bibi Ji (another speaker from the UK) told me when I expressed to her, that even though I longed to be a Gursikh, I could never imagine accepting my facial hair (and even the hair on my arms and legs, especially living in a Western country, where modernity rules and image is everything). “Don’t worry about the hair,” she said. “Just do paath, read Gurbani, and the rest will follow.”
And it did.

Now, as a twenty-one year-old graduate of Architecture, I am an Amridhaari Gursikh of two months, who has totally accepted the saroop presented to her by her Father. Miracles do happen.

The journey up until this day has been amazing, and I am sure that with God’s never-ending grace, it will continue to be. I still have my good and bad days, and I know that I always will – such is life. We must remember that Sikhi is a journey, and not a destination. It is the greatest journey of all.

And to publicly proclaim myself as a descendent of those warriors whose stories fill me with vigour, I donned a dastaar – my crown – at Camp, and never looked back. It worked wonders for the confidence of a girl who was never bold enough to accept herself. It gives me strength, and it grounds me in righteousness. It is a gift. A gift I had to fight for, as a pair of parents as loving as mine, were naturally worried about the possibility of it attracting racism. But truth be told, I have experienced only blessing after blessing after embarking on this journey. On a worldly note, I have been highly commended for my academics and was offered a job shortly after returning from Camp, while most other students were struggling to find work. My colleagues are such delightful people and my employers admire my story of self-discovery. But I am nothing but a beggar at His Door! His mercy carries me through.
Mai gareeb, mai maskeen; tera naam hai adhaara. 
I am poor, I am meek; your Name is my only support.

On a spiritual note, Camp gifted me with friendships that have only grown stronger – friendships with Gursikhs of my age and experience. Sadh-sangat! We share thoughts, troubles, laughs and pull each other closer and closer to our shared goal of unison with the Almighty. They keep me sane with regular kirtan and simran sessions. I could spend an eternity, counting my blessings!

In hindsight, I did nothing, and God did everything. He had a plan for me, and He has a plan for you. All we have to do, is love Him from the core of our beings, thank Him for every little thing, and converse with him with all our hearts. I speak from experience. These are the things that carried me to His Door and into the company of the saints, in the form of Khalsa Camp, so that I could Discover the Spirit Within.

Monday, January 18, 2016

The Perfect Guru...

ਪੂਰੇ ਕਾ ਕੀਆ ਸਭ ਕਿਛੁ ਪੂਰਾ ਘਟਿ ਵਧਿ ਕਿਛੁ ਨਾਹੀ || ਨਾਨਕ ਗੁਰਮੁਖਿ ਐਸਾ ਜਾਣੈ ਪੂਰੇ ਮਾਂਹਿ ਸਮਾਂਹੀ ||੩੩|| 
 “All that the Perfect Lord does is perfect; there is not too little, or too much. O Nanak, knowing this as Gurmukh, the mortal merges into the Perfect Lord God.”
(Salok Vaar Tay Vadheek M:1, 1412) 

Larivaar is where Gurbani is written in continuous form, with no breaks in between the words of Gurbani. Padd-Chhed is the form of many Saroops we see today, where the Gurbani words are separated. Padd-Chhed is respectable and so are all Gurbani pothis but Sri Guru Granth Sahib Ji's unchanged form ie. Larivaar form can be seen as most authentic as this is what Guru Arjan Dev Ji, Guru Gobind Singh Ji and Gursikhs such as Baba Deep Singh Ji themselves scribed Saroops of Aad Guru Granth Sahib Ji in.
In the different schools of thought in the Sikh tradition, each has their own form of 'Ucharan' (Speaking style) and how to do 'Padd Chhed' of Gurbani. It must be understood that where Gurbani must be printed/written in Larivaar, the reader must do Padd Chhed (separate the words) as they do paath. Many different scholars have had different views about how to do Padd Chhed of Gurbani.
- See more at:
Lareevaar is Gurbani written in continuous form, with no breaks in between the words. Padd-Chhed is the form of many Saroops we see today, where the Gurbani words are separated with spaces. All forms of written Gurbani are worthy of worship and respect. However the original written form of Sri Guru Granth Sahib Ji was in the distinctive written form of Lareevaar, which was the same method of writing that Guru Arjan Dev Ji and Guru Gobind Singh Ji had Gursikhs such as Bhai Gurdaas Ji and Bhai Mani Singh Ji scribe under their authority and supervision.  
Lareevaar handwritten Saroop

There are different schools of thought in Sikh tradition in regards to 'Uchaaran' (how to pronounce) and how to do 'Padd Chhed' of Gurbani. It must be understood that where Sri Guru Granth Sahib Ji's saroop must be printed/written in Lareevaar, the reader has to do Padd Chhed (separate the words) as they recite the paath. Different scholars have had different views about how to do Padd Chhed of Gurbani.
ਹਰਿ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਆਪੇ ਆਪੇ ਓਹੁ ਪੂਛਿ ਨ ਕਿਸੈ ਕਰੇ ਬੀਚਾਰਿ ||
"Whatever Vaheguru does, He does by Himself. He doesn't ask or consult anyone else."
 (Bhairo M:4, 1135)

Modern Pad-Chhed printed Saroop
'Padd-Chhed' Saroops came into the existence in the past 100 years, whereas Lareevaar has existed since the beginning of Gurbani being scribed by Guru Sahib. When Teja Singh Bhasuar made an attempt to get a printing press to make a Pad-Chhed volumes of Sri Guru Granth Sahib Ji, he was stopped by Sikhs before it was printed. However, the printing presses caught hold of the idea and decided to use the idea. Although doing Pad-Chhed of Sri Guru Granth Sahib Ji is much easier to read there is no guarantee that it can be read correctly. It is not sure that when the words were broken up that it was done correctly. There are various Saroops that have been done Pad-Chhed (i.e. the words have been separated) differently before the SGPC took control of printing of Guru Ji's Saroops and standardised the printing.

Version 1 of Pad Chhed: ਸਾਇਰੁ ਸੋਖਿ ਭੁਜੰਬ ਲਇਓ ||੧|| ਰਹਾਉ ||

Version 2 of Pad Chhed: ਸਾਇਰੁ ਸੋਖਿ ਭੁਜੰ ਬਲਇਓ ||੧|| ਰਹਾਉ ||

In 1945, the most prominent Sikh organisation at the time, Chief Khalsa Diwan, explored the possible positive and negative implications of printing Sri Guru Granth Sahib in Pad-Chhed format and came to the following decision:
ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਪਦ-ਛੇਦ ਬੀੜ ਤੋਂ ਅਖੰਡ ਪਾਠ ਸੰਬੰਧੀ ਮੁਆਮਲਾ ਸਲਾਹਕਾਰਾਂ ਦੀਆਂ ਰਾਵਾਂ ਸਮੇਤ ਪੇਸ਼ ਹੋਇਆ | ਆਗਿਆ ਹੋਈ ਕਿ ਨਾ ਹੀ ਐਸੀ ਬੀੜ ਤੋਂ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੋਣਾ ਜਾਇਜ਼ ਹੈ ਤੇ ਨਾ ਹੀ ਇਸ ਤੋਂ ਅਖੰਡ ਪਾਠ ਕਰਨਾ ਜਾਇਜ਼ ਹੈ ਪਦ-ਛੇਦ ਕਰ ਕੇ ਸਾਰੀ ਬੀੜ ਇਕ ਜਿਲਦ ਵ੍ਨਿਚ ਛਾਪਣੀ ਨਾ-ਮੁਨਾਸਬ ਹੈ, ਤੇ ਪੰਥ ਲਈ ਹਾਨੀਕਾਰਕ ਹੈ[ ਸ਼੍ਰੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ ਨੂੰ ਇਸ ਫੇਸਲਾ ਦੀ ਨਕਲ ਭੇਜੀ ਜਾਵੇ ਤੇ ਆਮ ਅਖਬਾਰਾਂ ਵ੍ਨਿਣ ਵੀ ਪ੍ਰਕਾਸ਼ਿਤ ਕੀਤੀ ਜਾਵੇ |
 “The matter of doing Akhand Paatth from Pad-Chhed version of Sri Guru Granth Sahib Ji together with the opinions of advisors, it was directed that neither is it proper to do the Prakaash of Sri Guru Granth Sahib Ji from such volumes nor is it proper to do Akhand Paatth from such volumes and it is not appropriate and it is harmful to the Panth to publish and bind entire Sri Guru Granth Sahib Ji that is Pad-Chhed in one cover. A copy of this decision should be sent to the Shromani Gurdwara Prabandhak Committee and it should also be published in common (public) newspapers.”
(Resolution No. 2682; 21/1/1945 – Working Committee – Chief Khalsa Diwan).
Five years later, the matter was carefully looked into by the SGPC who came the following decision that was passed as Gurmatta (Guru sanctioned resolution): 
ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਪਦ-ਛੇਦ ਬੀੜ ਛਾਪਣ ਜਾਂ ਪ੍ਰਕਾਸ਼ ਕਰਨ ਸੰਬੰਧੀ ਸ਼ੋ੍ਰਮਣੀ ਕਮੇਟੀ ਦੀ ਅੰਤ੍ਰਿੰਗ ਕਮੇਟੀ ਦਾ ਗੁਰਮਤਾ ਨੰਬਰ ੧੬੩੭ ਮਿਤੀ ੨੮-੪-੪੦, ਜਿਸ ਵ੍ਨਿਚ ਧਾਰਮਿਕ ਸਲਾਹਕਾਰ ਦੀ ਰਾਏ ਪੁ੍ਨਛੀ ਗਈ ਸੀ, ਪੇਸ਼ ਹੋ ਕੇ ਪਰਵਾਨ ਹੋਇਆ ਕਿ ਜਿਤਨਾ ਚਿਰ ਪੰਥਕ ਤੌਰ ਤੇ ਇਸ ਬਾਰੇ ਕੋਈ ਫੈਸਲਾ ਨਾ ਹੋ ਜਾਵੇ, ਕਿਸੇ ਇਕ ਪੁਰਸ਼ ਨੂੰ ਜਾਂ ਸਭਾ, ਸੁਸਾਇਟੀ ਨੂੰ ਪਦ-ਛੇਦ ਬੀੜ ਨਹੀਂ ਛਾਪਣੀ ਚਾਹੀਦੀ ਦੇ ਨਾ ਹੀ ਪਦ-ਛੇਦ ਬੀੜ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ |
“Gurmatta Number 1637 dated 28th May, 1940, of the Executive Committee of the Shiromani Committee about the publication or installation (Prakaash) of the Pad-Chhed version of Sri Guru Granth Sahib Ji, about which the advice of the Religious Advisory Committee was asked, was presented and passed to the effect that until such time as the matter is decided by the Panth, any one individual or organisation should not publish Pad-Chhed volume (of Sri Guru Granth Sahib Ji) nor should it be installed for Prakaash.”
(Gurmatta No. 7; 1/1/1950 – Dharmik Committee of Shromani Gurdwara Prabandhak Committee)
When Guru Gobind Singh Ji conferred guruship to Sri Guru Granth Sahib Ji, it was in the Larreevaar form. There must be a reason why Guru Ji did not consider separating the words for the convenience of the readers. All forms of Gurbani are respectworthy and should be shown full respect and reverence, however Lareevaar Saroop should be Prakaash on the Takht in line with original Maryada of Guru Gobind Singh Ji.

Sadly those that opposed Pad-Chhed printing of complete Saroops of Sri Guru Granth Sahib Ji, ended up joining the printing presses in making money from Sikhs that did not have awareness of the importance of Lareevaar. Despite violating their own resolution and selling the public Pad-Chhed Saroops of Sri Guru Granth Sahib Ji, the SGPC kept Lareevaar Saroops of Sri Guru Granth Sahib Ji Prakaash in the holy shrines they manage, as they knew this was the authentic Saroop given by Guru Sahib. Sri Guru Granth Sahib Ji which resides in Sri Harimandir Sahib to this day, as well as all old hand written Saroops, is in Larreevaar. To this day Pad-Chhed (broken word) Saroops of the Guru are not allowed to be in Prakaash in Sri Harimandir Sahib.
ਮਨ ਕੀ ਮਤਿ ਤਿਆਗਹੁ ਹਰਿ ਜਨ ਏਹਾ ਬਾਤ ਕਠੈਨੀ ||
“Renounce the clever intellect of your mind, O humble servants of Vaheguru, no matter how hard this may be.” 
(Biaaval M:4, 800)

Some key points summarised:
1. 'Dhur Ki Bani' (the Word of Akaal Purakh) is revealed in Gurmukhi by the Sikh Gurus.
Gurbani has been written in Persian, Urdu, English, Spanish and other languages for others to access the message of Sri Guru Granth Shaib Ji, however those Pothis (scriptures) don't have Guru-status, i.e. they cannot be Prakaash on the throne of the Guru and used for an Amrit Sanchaar for example. The Saroop of Satguru Ji that sits on the Guru's throne is always in Gurmukhi script as ordained and revealed by Guru Ji. Punjabi is Pad Chhed (i.e. has broken up words when written), but Gurmukhi, the script of the Gurus, is written Larreevaar.

2. There can be many mistakes in the printing of ‘Pad-Chhed’
In spite of the hard efforts of the top modern Sikh scholars to ascertain the correct reading of the Gurbani, there are about 500-700 words where they have not been able to reach a consensus. In the past the mistake was of the reader, but with Pad-Chhed printing, the potential mistake becomes part of the Guru's Saroop.

3. Larreevaar Saroop is written by Guru Sahib Ji. There can only be one Guru.
The undeniable fact is that each of the Gurus wrote Gurbani in Lareevaar and the Saroops made by Guru Arjan Dev Ji and Guru Gobind Singh Ji were Lareevaar. Guru Sahib never made Pad-Chhed Saroop. Whether Gurbani is printed or hand-written, the Gurbani written is still the same. There is no room for divisions, differences of opinion or an individual's own thinking (ਮਤ). However, with Pad-Chhed, it requires an individual's personal understanding, which in turn is put into print. Individual's and schools of thought differ in some break up of words, therefore who is right and who is wrong. The Guru can only be one. Lareevaar text unites everyone.

4. There is a difference in the Sikhi character of today’s Granthis.
Lareevaar Gurbani can only be read with training, experience or blessings of Guru Ji, which invoked a sense of fear and respect for Gurbani. However, the modern Pad-Chhed printing of Sri Guru Granth Sahib Ji has made it easy for Sri Guru Granth Sahib Ji to be used for making money with multiple Akhand Paaths and the hiring of readers of Gurbani that lack spiritual discipline.

5. Only the Sarbat Khalsa has the authority of making a decision on a Panthic level – not any one group or organisation.
The Pad-Chhed printing of the complete Saroop of Sri Guru Granth Sahib Ji has not been sanctioned or passed by the Panth or Sri Akaal Takht Sahib. No one organisation or individual Sikhs can make the decision of changing Sri Guru Granth Sahib Ji that sits on the throne of guruship.

 Related links:

Sunday, January 10, 2016

Gurmat Vichaar - Bhai Paramjit Singh Khalsa

Katha by Bhai Paramjit Singh Khalsa (Anandpur Sahib):

Tuesday, December 29, 2015

Aasa Kee Vaar...


Author: Bhai Sanjovan Singh (UK)

History is witness to two very famous Sri Asa Ki Var Kirtans. The first, performed on the banks of the River Sirsa. The 10th Master, Sahib Sri Guru Gobind Singh Ji, Parivar and Fauj singing in high pitch voices the lines: "ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ". Hundreds of Singhs are giving Shaheedi holding back the relentless blood hungry Mughals so that the Sangat can uphold the Maryada of the Guru's Darbar. The delay ultimately led to the Vichhora of Guru Sahib's Parivar and Shaheedi of Chhotte Sahibzade with Mata Gujjar Kaur Ji.

The second, performed within Chamkaur di Garrhi. Guru Sahib and forty Singhs, exhausted after days of travelling and fighting. Holed up in a mud house on top of a hill, being surrounded by hundreds of thousands of tyrants. Guru Sahib gives Bhai Sangat Singh an order to get the Saaj out and start Sri Asa Ki Var Kirtan. Surely it is this bani that gave the Singhs inspiration to fight such huge numbers. Who could be afraid after singing the following line: "ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ"

A pyara veer once told us to cherish this Bani. A Bani that so many Singhs have given Shaheedi over. Through this Bani, Guru Sahib has given supreme examples of how Gursikhs should sideline worldly concerns and uphold their duty to their Guru.