Gurmat Vichaar: Mine (ਮੇਰਾ) Vs. Ours (ਆਪਣਾ)

Author: Bhenji Daljeet Kaur (UK)

A Gursikh told me many years ago that there are many ways to defeat your ego through the words you use. One of which is never using the word mera (my) when you are referring to a possession. We should never say mera ghar or my house, or my car instead we should use apnaa ghar (our house) or apnee gaddee (our car). 

The only things we should profess to have should be weaknesses. My weaknesses belong to me, they are mine and my own doing, however any qualities I have belong to you. 

ਤੁਧੁ ਗੁਣ ਮੈ ਸਭਿ ਅਵਗਣਾ...

tudh gun mai sabh avganaa...

"Virtue is in You, O Lord; I am totally without virtue."
(Soohee M:1, 762)

In the same way anything we achieve should be accredited to Vaheguru (Vaheguru Ji Ki Fateh). Many Gursikhs who achieved something will often say it happened because of 'Guru di Kirpa' or with the blessings of Vaheguru. Gurbani talks about how nothing belongs to us anyway, including our achievements or our possessions. 

Bhai Gurdas Ji says:

ਕਰਿਕੇ ਨੀਚ ਸਦਾਵਣਾ ਤਾ ਪ੍ਰਭ ਲੇਖੈ ਅੰਦਰਿ ਪਾਈ ||
karkay neech sadaavanaa taa prabh lekhai andar paaee.
"If somebody now, in spite of being a doer, erases from his self this sense and prefers to be called lowly, only then he can remain in the good books of the Lord."(Vaar 1, Pauri 16)

When we do a good action, we should not boast about it and remain humble, then that action is registered in our destiny. Naam kamaaee (earning the profit of Naam) makes this all second nature anyway as it will lead us on a path of humility to defeat ego. By adopting these few basic strategies we can try to live the message of Gurbani a little more.

Anti-Sikhi Parchaar (Part 5): Topic - Sarbloh Maryada

Continued...

 #1. "Sri Guru Granth Sahib Ji does not mention Sarbloh or using Sarbloh to cook or eat?"

RESPONSE: Sri Guru Granth Sahib Ji doesn't mention having a Nishaan Sahib erected outside a Gurdwara Sahib, saying "Fateh", or eating Pizza or ice-cream but no one questions these things.  So why does Sarbloh need to be mentioned in Sri Guru Granth Sahib Ji?  Sarbloh has existed and been used since the times of the Guru Sahibaans. Sarbloh utensils are still used for cooking Langar at Sri Harmandir Sahib, Amritsar. Up until the 1960s, Sarbloh utensils were given to Sangat to eat Langar as well. However, they were replaced with steel trays in the name of modernity, and now there are some Gurdwaras in the world that have modernised further by using plastic disposable plates (which is bad for the environment and one's health!).

#2. "Why do some Amritdharis only eat and cook in Sarbloh?"

RESPONSE: 'Sarbloh Bibek' or the all iron quality is a strict Rehat (discipline) practised by strict Sikhs and Akali Nihangs. It is one of the paramount definitions of the Khalsa Panth and involves the consumption of edibles strictly from Sarbloh utensils. In Sikh tradition, Sarbloh (all-iron) is prized above other metals due to it being multi-functional and a scientifically beneficial element. It inhibits the food placed in it and adds minerals to it which not only nourish but strengthen the body. Often the historic Sikhs, who strictly payed adherence to this Rehat were described as having bodies like of rock.

The fact that the day we took Amrit, we were instructed by Guru Ji to wear a Sarbloh Karha and Sarbloh Kirpan stresses the importance of Sarbloh. Furthermore, Guru Gobind Singh Ji  made the decision to prepare Amrit in a Sarbloh utensil. Guru Ji had at his disposal gold, silver and other precious metals but he chose Sarbloh for this purpose. He loved this metal - Sarbloh - so much that he even called Vaheguru by this name as is evident if we look at the starting of his Baani 'Akaal Ustat'. Someone is reminded of their birthday every time they eat in Sarbloh. The Sarbloh Baattaa they are eating from is the same Sarbloh which gave them life and made them reborn as the Khalsa. 

"Often in the need for modernization and appeal the discoveries and ingenuity of the ancestors are forgotten and man places his well-being straight into the fangs of death.  Compared to aluminium, a substantial component of the utensil industry, iron does not possess any lethal effects to the health and has a far more beneficent effect than the nullified stainless steel, which is becoming extensively employed by many home-goods manufacturers. On a much perceptive scale however iron is famed, amongst the orthodox Sikhs, for it's ability to retain vibration. Along with being a natural conductor, iron retains extensively high-pitched vibrations in it's structure which according to spiritual scientists are passed onto it's user. In simple terms this allows an orthodox Sikh to influence orthodoxy amongst his fellow Sikhs by feeding them in iron. Human emotions are obviously expressed via sound and as such the vibrations are retained by iron, an orthodox Sikh would surely recite non-specific passages from Gurbani and/or chant 'Vaheguru' which would birth the same spiritual emotions in a fellow Sikh; who would consume food from his hands in iron utensils.

A great number of historical Sikh figures have followed 'Sarbloh Bibek.' They would strengthen their mind and exist in a high spiritual state where, despite remaining unaffected by the world, they heavily influenced particular events. Such Sikhs would only consume food cooked by themselves, by Sikhs on a similar spiritual level or forego the need for food unless their requirements were met. Among their ranks the names of Bhai Randhir Singh Ji, Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale and Shaheed Akali Nihung Avtar Singh. These individuals were noted for their vitality, even in their senior years, and their exceptional stamina in the face of grudging odds. All credit for their physical and mental finesse lies with Gurbani, Rehat and 'Sarbloh Bibek.' Their lives are evident of how a supernatural sensitivity arises in orthodox individuals who are affected even by the slightest currents in the micro-organismic and/or spiritual prism. They gain the ability to retain and analyze the unspoken thoughts and intentions of their fellows. As such they will be heavily affected and tired out by the thoughts of egocentric individuals whose selfishness will not cease, thus they will avoid the company and items of such individuals. 

In conclusion one can easily summarize 'Sarbloh Bibek' as being an exclusive practice which does not seek to stratify but discipline an individual bent upon adopting a spiritual lifestyle. It serves as a medicinal aid, a scientific benefit and a spiritual moral booster. Aspects heavily required in today's time by saints. One should identify and analyze it's importance before dispelling it as being of no consequence, only then can it retain it's exclusive prominence in the panth. Otherwise it is doomed to ignorance."

(Taken from: http://tisarpanth.blogspot.co.uk/2013/05/sarbloh-bibek.html)

 #3. "Just by keeping Bibek or eating out of Sarbloh is not going to liberate you."

RESPONSE: True. Just by wearing a Kirpaan or Kachhera you are not going to get Sachkhand either. However, I don't think we expect people to take off their Kakkaars.  External Rehat or Bibek is an "aid" (ਸਹਾਇਕ ਕਰਮ) that helps us to experience and connect with Naam. Naam will only save us and liberate us. However, we have to follow a discipline and create an environment where Naam can be cultivated and grow within us. Wearing Panj Kakkaar, dietary bibek (eating from the hands of Amritdhari), eating in Sarbloh, giving Daswandh, wearing Bana (Khalsa attire) etc, all help us to remember Guru Ji and to maintain Guru consciousness which helps to remind us to stay focus on Guru Ji and Naam. Our Rehat and actions only have value if they are connected to Naam and have the purpose of brining us closer to Naam. Otherwise our actions or Rehat can easily become false (Pakhand).  Guru Ji says:

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਈ || ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ||
ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ || ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ||੩||
"Spiritual wisdom and meditation all come from the Guru. Through the lifestyle of Truth, the True Lord comes to dwell in the mind. The self-willed manmukh talks about it, but does not practice it. Forgetting the Name, he finds no place of rest. ||3||"
(Bilaaval M:1, 831)

What is Sikh Culture?

Vichaar by Bhai Ranjit Singh Ji Dhadrianwale:

Anti-Sikhi Parchaar (Part 4): Topic - Dietary Bibek & Sarbloh (3 of 4)

Continued...

Below are some questions relating to the topic of dietary Bibek that have been asked by other people at different occasions and the Gurmat based replies:

#8. "Amritdharis that keep Bibek refuse to eat from other humans but yet the milk that they drink comes from animals! So, now a cow is more higher than a man? Have the cows, which people keeping Bibek rehat drink milk from, taken Amrit and wear the Panj Kakkaar?"

RESPONSE:  I would slightly concerned if someone organised an animal Amrit Sanchaar! (Dr Doolittle watch out!). Dietary Bibek is about eating righteous (ਧਰਮੀ) and spiritual food from righteous (ਧਰਮੀ) and spiritual people. Gurbani says: 

ਚੋਰਾ ਜਾਰਾ ਰੰਡੀਆ ਕੁਟਣੀਆ ਦੀਬਾਣੁ ॥
ਵੇਦੀਨਾ ਕੀ ਦੋਸਤੀ ਵੇਦੀਨਾ ਕਾ ਖਾਣੁ ॥ ਸਿਫਤੀ ਸਾਰ ਨ ਜਾਣਨੀ ਸਦਾ ਵਸੈ ਸੈਤਾਨੁ ॥
“Thieves, adulterers, prostitutes and pimps (i.e. immoral people) (have the habit that they) make friendships with the unrighteous and eat the food prepared from the unrighteous. Those people do not know the value of the Lord’s Praises (i.e. their internal Naam Jaap stops), and Satan (desires, anger, greed, emotional attachment, and ego) takes residence in the mind.”
(Soohee M:1, 790)

Now, humans are the only species that can become unrighteous (ਅਧਰਮੀ), Animals by default are righteous (ਧਰਮੀ), as they follow and live by their Dharma (ਧਰਮ)/Duty/Natural Law. On the other hand, it is only Man that goes against the Divine-Law and it's God given duty. Therefore, animals are not the one's that require to take Amrit or keep Rehat, but rather human being! Therefore, you are safe to drink milk from cows. Guru Ji goes further and calls the milk of cow Amrit (ਅੰਮ੍ਰਿਤ) in Gurbani, and therefore why would the cows need to take Amrit? We, as humans, need to make our Jeevan (lives) Amrit and follow Guru Ji's instructions and become Naam/Gurbani focused. 

Gurbani says:

ਮਨ ਕਾ ਕਹਿਆ ਮਨਸਾ ਕਰੈ || ਇਹੁ ਮਨੁ ਪੁੰਨੁ ਪਾਪੁ ਉਚਰੈ ||
ਮਾਇਆ ਮਦਿ ਮਾਤੇ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ || ਤ੍ਰਿਪਤਿ ਮੁਕਤਿ ਮਨਿ ਸਾਚਾ ਭਾਵੈ ||੧||

"The human acts according to the wishes of the mind. This mind feeds on virtue and vice. Intoxicated with the wine of Maya, satisfaction never comes. Satisfaction and liberation come, only to one whose mind is pleasing to the True Lord. ||1||"
(Bilaaval M:1, 832) - Read Full Shabad

#9. "I invited some Gursikhs to eat at my house. I washed the kitchen and cleaned the cooker three times. I ensured that the kitchen was pure, the cooker was pure, and that I had a shower to purify myself. However, they still declined to eat anything. This is wrong, when I went to so much trouble to make everything pure?"
RESPONSE: The water is not pure as living organisms live in it. Milk is not pure because a calf first sucks the milk and therefore it is not pure. The air we breathe is not pure as we all breathe the same air. So, how have you made the kitchen and food pure for the Gursikhs to eat? Gurbani says:

ਦੂਧੁ ਤ ਬਛਰੈ ਥਨਹੁ ਬਿਟਾਰਿਓ || ਫੂਲੁ ਭਵਰਿ ਜਲੁ ਮੀਨਿ ਬਿਗਾਰਿਓ ||੧||
ਮਾਈ ਗੋਬਿੰਦ ਪੂਜਾ ਕਹਾ ਲੈ ਚਰਾਵਉ || ਅਵਰੁ ਨ ਫੂਲੁ ਅਨੂਪੁ ਨ ਪਾਵਉ ||੧|| ਰਹਾਉ ||
ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ || ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ||੨||
ਧੂਪ ਦੀਪ ਨਈਬੇਦਹਿ ਬਾਸਾ || ਕੈਸੇ ਪੂਜ ਕਰਹਿ ਤੇਰੀ ਦਾਸਾ ||੩||
ਤਨੁ ਮਨੁ ਅਰਪਉ ਪੂਜ ਚਰਾਵਉ || ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਵਉ ||੪||
"The calf has contaminated the milk in the teats. The bumble bee has contaminated the flower, and the fish the water. ||1|| O mother, where shall I find any offering for the Lord's worship? I cannot find any other flowers worthy of the incomparable Lord. ||1||Pause|| The snakes encircle the sandalwood trees. Poison and nectar dwell there together. ||2|| Even with incense, lamps, offerings of food and fragrant flowers, how are Your slaves to worship You? ||3|| I dedicate and offer my body and mind to You. By Guru's Grace, I attain the immaculate Lord. ||4||"
(Goojree Bhagat Ravidaas Ji, 525)

Hygiene is very important and should be observed to the highest standard, however purity in Gurmat is attained only through Naam. Guru Ji tells us that Naam is the only pure thing in this whole world. To make body, our food, and our clothes pure we have to connect with Naam. Naam is only obtained through the Guru in the form of the Panj-Pyaare in the presence of Sri Guru Granth Sahib Ji.

ਸਾਚ ਬਿਨਾ ਸੂਚਾ ਕੋ ਨਾਹੀ ਨਾਨਕ ਅਕਥ ਕਹਾਣੀ ||੬੭||
"Without the True Name, no one can become pure; O Nanak, this is the Unspoken Speech. ||67||"
(Raamkalee M:1, 945)

ਤਨੁ ਸੂਚਾ ਸੋ ਆਖੀਐ ਜਿਸੁ ਮਹਿ ਸਾਚਾ ਨਾਉ ||
"That body is said to be pure, in which the True Name abides."(Siree Raag M:1, 19)

Hearing this reply, the Bhenji asking the question was satisfied and said she know understands.


In spirit of the topic being discussed I thought it would be fitting to share some questions that someone a while ago emailed me about dietary Bibek. The person was coming into Sikhi and planning to take Amrit and had genuine questions regarding Sikhi they wished to clear. Bhai Balpreet Singh Ji (Toronto) helped to provide the answers for responding back to the email. I think it would be beneficial to share Bhai Sahib's replies with the Sangat...

#10. "I cannot believe [dietary] Bibek, i.e. an Amritdhari eating only from the hands of another Amritdhari, is necessary after taking Amrit as 90% Amritdhari's dont follow it?"

RESPONSE: Bibek is a mandatory Rehit in my understanding, not unlike kakaars.  The fact that many Amritdharis don't follow it does not change that. I would think most 'Amritdharis' don't have a strict Amrit-vela but we know that one cannot call themselves a Sikh if they don't have Amrit-vela.

#11. "What food can you eat then? The Atta (flour) for Roti must be made by non-Amritdharis? So do you have to grow your own food? What about water - that's not Bibek?"

RESPONSE: The idea for Bibek is to eat food that has been prepared by Gursikhs reciting Gurbani/Naam.  Gurbani says:

ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥
“O Nanak! Those who do not contemplate the Naam, the Name of the Lord – cursed are their clothes, and cursed is their food. ||1||”
(Sorat'h M:3, 646)

ਨਾਮ ਬਿਨਾ ਜੋ ਪਹਿਰੈ ਖਾਇ || ਜਿਉ ਕੂਕਰੁ ਜੂਠਨ ਮਹਿ ਪਾਇ ||੧||
“Without the Naam, one who dresses and eats well is like a dog, who falls in and eats impure foods. ||1||” 
(Gauree M:5, 240)

Within that parameter you do the best you can.  Generally speaking, it is acceptable to use raw ingredients and cook them.  If someone wishes to do better than that and grind their own flour while reciting Gurbani/Naam then what could be better?  Most of us however can't do that and so we don't.  Similarly with water, it should be clean.  Ideally we could all get our water ourselves from a pure natural source.  However, that not being available everywhere means we do the best we can.  The core idea is to have food prepared by Gursikhs with Gurbani/Naam.  The purity of the ingredients is something we should strive for, but there will never be perfection.  

#12. "If I take Amrit it won't be possible for me to follow this Rehat as I cannot get Amritdhari food at all times! At school what do I eat?"

RESPONSE: There are many Gursikhs that keep this rehit while studying.  It just means a little extra effort.  Prepare your own food.  Take it to school like a packed lunch.  It may seem daunting but it's not all that difficult.  Same with Amrit-vela:  someone may say it's very difficult to keep this rehit if one is studying/working but if we really want to walk the Sikhi path and meet Vahiguru, these aren't very big hurdles.  Giving one's head to the Guru means that we will do everything to follow Guru Sahib's hukam and everything else comes second.  

Giani Baba Kartar Singh Bhindranwale doing Langar Seva

Anti-Sikhi Parchaar (Part 4): Topic - Dietary Bibek (2 of 4)

Continued...

   
#3. "But, Sri Guru Granth Sahib Ji tells us to treat everyone equally and respect everyone. So what's wrong with non-Amritdharis making Langar?"
RESPONSE: Guru Ji does say to treat with everyone with respect, however in order to keep self-discipline and remain steadfast in one's principles, Guru Ji has instructed:

ਕਬੀਰ ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਦੂਰਹਿ ਜਾਈਐ ਭਾਗਿ ||
ਬਾਸਨੁ ਕਾਰੋ ਪਰਸੀਐ ਤਉ ਕਛੁ ਲਾਗੈ ਦਾਗੁ ||੧੩੧||
“Kabeer, do not associate with the faithlesss; run far away from them. If you touch a vessel stained with soot, some of the soot will stick to you.”
(Salok Bhagat Kabeer Ji, 1371)

The Panthic Sikh Rehat Maryada states:

ਸਿਰਗੁੰਮ, ਨੜੀ ਮਾਰ (ਜੋ ਸਿੱਖ ਹੋ ਕੇ ਇਹ ਕੰਮ ਕਰਨ) ਦਾ ਸੰਗ ਨਹੀਂ ਕਰਨਾ|
"You must not associate with [those that whilst being a Sikh have become] Sirgum (cut-haired person) and Narhee-maar (smokers)."
(Sikh Rehat Maryada)

It goes on to state: 

ਠ) ਤਨਖਾਹੀਏ ਇਹ ਹਨ:- 
੧. ਮੀਣੇ, ਮਸੰਦ, ਧੀਰਮੱਲੀਏ, ਰਾਮਰਾਈਏ, ਆਦਿਕ ਪੰਥ ਵਿਰੋਧੀਆਂ ਨਾਲ ਜਾਂ ਨੜੀ ਮਾਰ, ਕੁੜੀ ਮਾਰ, ਸਿਰਗੁੰਮ ਨਾਲ ਵਰਤਣ ਵਾਲਾ ਤਨਖਾਹੀਆ ਹੋ ਜਾਂਦਾ ਹੈ|
੨. ਬੇ-ਅੰਮ੍ਰਿਤੀਏ ਜਾਂ ਪਤਿਤ ਦਾ ਜੂਠਾ ਖਾਣ ਵਾਲਾ|
੩. ਦਾਹੜਾ ਰੰਗਣ ਵਾਲਾ|
੪. ਪੁੱਤਰ ਜਾਂ ਧੀ ਦਾ ਸਾਕ ਮੁੱਲ ਲੈ ਕੇ ਜਾਂ ਦੇ ਕੇ ਕਰਨ ਵਾਲਾ|
੫. ਕੋਈ ਨਸ਼ਾ(ਭੰਗ,ਅਫੀਮ,ਸ਼ਰਾਬ,ਪੋਸਤ,ਕੁਕੀਨ ਆਦਿ) ਵਰਤਣ ਵਾਲਾ|
੬. ਗੁਰਮਤਿ ਤੋਂ ਵਿਰੁੱਧ ਕੋਈ ਸੰਸਕਾਰ ਕਰਨ ਕਰਾਉਣ ਵਾਲਾ|
੭. ਰਹਿਤ ਵਿਚ ਕੋਈ ਭੁੱਲ ਕਰਨ ਵਾਲਾ|
p. The following are Thankhaahie (individuals liable to be reprimanded involving automatic social boycott):
1. Anyone maintaining relations or communion* with Meene, Masand, followers of Dheermal or Raam-Raae, or any other anti-Panthic individuals or groups, Narhee-maar (users of tobacco), kurhee-maar (those who kill or abort their daughters), and Sirgum (those who cut their hair). [You can associate with any of these if they take Amrit and join the Panth.]
2. One who eats/drinks leftovers of a non-Amritdhari or Patit (fallen Sikh)
3. One who dyes their beard [or Kes]
4. One who marries their son or daughter in exchange for financial gain
5. Users of intoxicants (hemp, opium, liquor, narcotics, bhang (marijuana), etc.)
6. One holds any ceremonies against Gurmat.
7. One who [knowingly] makes any mistake in Rehat. 
(Sikh Rehat Maryada)

The first point (*) has a footnote that states:  The above line in the Sikh Rehat Maryada has a footnote that states:     

ਵਰਤਣ ਤੋਂ ਭਾਵ ਰੋਟੀ-ਬੇਟੀ ਦੀ ਸਾਂਝ ਹੈ, ਜਿਸ ਦਾ ਸਪਸ਼ਟ ਅਰਥ ਰਿਸ਼ਤਾ-ਨਾਤਾ ਕਰ ਕੇ ਬਰਾਦਰੀ ਦਾ ਸੰਬੰਧ ਪੈਦਾ ਕਰਨਾ ਹੈ | ਗੁਰੁ ਸਾਹਿਬ ਦਾ ਭਾਵ ਪੰਥ ਨੂੰ ਇਕ ਕਰ ਕੇ ਰਖਣ ਦਾ ਸੀ ਤਾਂਕਿ ਵਖਰੇ ਗੁਰਿਆਈ ਦੇ ਸੈਂਟਰ ਜਾਂ ਮਿਲ-ਗੋਭਾ ਸਿਖੀ ਦੇ ਅਡੇ ਨਾ ਬਣਨ |    
“Association means Roti-Beti dee saanjh (sharing relations via eating food and marriage), which in a clearer sense means social boycott. The reason for Guru Ji for this Rehat was to keep the Panth united and one so that different centres of Guruship and different version of washed-down Sikhi do not get made.”   
(Sikh Rehat Maryada)

A Thankhaiya is someone that is boycotted and therefore his or her Ardaas cannot be done at Sri Akal Takht Sahib, they cannot perform any Panthic Seva, i.e. Keertan, Katha, reading from Sri Guru Granth Sahib Ji for the benefit of the Sangat (but they would be able to read Sri Guru Granth Sahib Ji for their own personal benefit), making or serving Prashaad, and making or serving Langar.

To eat from Amritdharis that keep Rehat  is not a violation of Sikh Rehat Maryada, but rather endorsed by Sikh Rehat Maryada. If anyone should be allowed to cook Langar in the name of equality, then what next? Smokers and those that don't keep Rehat can preach on the stages by doing Keertan and Katha?

#4. "But Langar is Langar. When Ardaas has been done it's Langar. It is fine if one wishes to eat from Amritdharis but one should be flexible when it comes to the Langar at the Gurdwara."
RESPONSE: Simple question, "In India people have "Langar" prepared by workers that smoke, don't cover their heads and cook without having had a shower or bath in the morning. Is such food considered "Langar" in accordance to Gurmat?" The reluctant reply was, "No." "Why is it not 'Guru-Ka-Langar'? Because it is not made in accordance to Guru's Maryada!" 

Guru Gobind Singh Ji says:

ਇਹੈ ਮੋਰ ਆਗਯਾ ਸੁਨੋ ਲੈ ਪਿਆਰੇ । ਬਿਨਾ ਤੇਗ, ਕੇਸੰ ਦਿਵੋ ਨ ਦਿਦਾਰੇ ।
“Listen O beloved ones: It (the Kesh) is my stamp. Without (wearing) a weapon and keeping Kesh, I will not give my audience.”
(Gurbilaas Paatshaahee 10)

How would Guru Gobind Singh Ji give His seal of approval to Langar, let alone eat Langar, that was made by someone who has not obeyed him by keeping Kesh and taking Amrit, when Guru Ji refuses to give audience? Sadly, Maryada has compromised across the world to please the masses at the expense at making Guru Ji happy.

ਕਬੀਰ ਦੀਨੁ ਗਵਾਇਆ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਚਾਲੀ ਸਾਥਿ ||
ਪਾਇ ਕੁਹਾੜਾ ਮਾਰਿਆ ਗਾਫਲਿ ਅਪੁਨੈ ਹਾਥਿ ||੧੩||
"Kabeer, the mortal loses their faith, for the sake of the world, but the world shall not go along with them in the end. The idiot strikes their own foot with the axe by their own hand. ||13||"
(Salok Bhagat Kabeer Ji, 1365)

Guru Gobind Singh Ji clearly states:

ਗੁਰੂ ਕਾ ਸਿਖ, ਸਰਦਾਰ ਹੋਵੈ, ਸ਼ਾਹੂਕਾਰ ਹੋਵੈ, ਮੁਸ੍ਨਦੀ ਹੋਵੈ, ਆਪਣੇ ਲੰਗਰ ਰਸੋਈ ਵਿਚ ਸਿਖ ਰਖੇ ॥ ਹੁਕਈ, ਟੋਪੀਆ, ਭਾਦਣੀ, ਚੋਰ, ਯਾਰ, ਜੂਏਬਾਜ਼, ਕੁਰਹਿਤੀਆ ਨਾ ਰਖੈ ॥
“A Gursikh- whether a chief, wealthy or learned- should keep only a Sikh in his Langar and kitchen. Smokers, hat-wearers, shaven people, thieves, gamblers, and those who committed Kurehats (cardinal prohibitions) should not be kept” (Rehitnama Bhai Chaupa Singh Ji)

Similarly, the Panthic Sikh Rehat Maryada of 1932 stated under the section entitled 'Seva':

ੲ) ਗੁਰੂ ਕੇ ਲੰਗਰ ਦੀ ਸਮਗਰੀ ਲਈ ਸਹਾਇਤਾ ਕੋਈ ਆਦਮੀ ਦੇ ਸਕਦਾ ਹੈ, ਪਰ ਲੰਗਰ ਪਕਾਣ ਦੀ ਸੇਵਾ ਕੇਵਲ ਸਿਖ ਹੀ ਕਰ ਸਕਦਾ ਹੈ |
"c) Any person can help with supplying food for the Guru’s Langar, but the Seva of cooking the Langar can only be carried out by a Sikh."
(Sikh Rehat Maryada, published 1932)

Sadly this clause was taken out of the most up to date version of the Sikh Rehat Maryada for unknown reasons. This has added to the trend of watering down of Sikhi and weakening of Sikh principals. However, this clause can be seen in the original 1932 published Sikh Rehat Maryada on www.panjabdigilib.org.

#5. "But in a Gurdwara there shouldn't be two Langars. Guru Ji made one Langar. It is wrong to have one Langar for the rest of the Sangat, and then separate Langar made for Amritdharis [who keep Rehat]?"
RESPONSE: I totally agree! There should be one Langar, and that Langar should be in accordance to Gurmat and Guru's Maryada. However, I am not going to go in to the Kitchen and pull ladies and men out for violating Gurmat. To enforce Langar Maryada is the collective Saadh Sangat and Gurdwara management's role. So what can a Gursikh keeping dietary Rehat do? On one hand you do not want to knowingly break someone's heart and on the other hand you have to eat. Realistically, the majority of Sangat are now non-Amritdhari and the majority cut their Kesh, cut their eyebrows, drink alcohol (including ladies!) etc. Amritdharis in most places are a minority. So sometimes it is difficult for one or two Amritdharis to cook Langar for such a great number. The solution would be education and awareness in a loving way and encourage others to take Amrit and eventually have one Langar in accordance to Guru's Maryada.  Imagine Langar being cooked whilst reciting Gurbani and those cooking the Langar are imbued in Naam. Those eating the Langar would be spiritually charged and blessed!

#6. "That is fine. But there are some Amritdharis that will not eat from other Amritdharis. They even refuse to eat Deg which is made by an Amritdhari and it is even made in Sarbloh. Isn't this wrong? I understand not to eat from non-Amritdharis, but how it can be jusitified to refuse Langar and Parshaad made by another Amritdhari? They think they are higher than us."
RESPONSE: "If an Amritdhari made food for another Amritdhari that is striving to keep Rehat. But after enquiring, the person who has cooked admits that since a long time he doesn't wake up Amrit-vela and doesn't do Nitnem (daily prayers). Would it be wrong for the Singh keeping Rehat to very politely decline to eat the food offered to him?"  The person replied, "Ermm... That's understandable. The other person is violating Rehat." That's the answer. Someone may be Amritdhari but they may happily eat from those that smoke, cut their hair and do observe Rehat. If for example, such Amritdharis make Langar and Prashaad, then we cannot blame the Gursikh that is trying to keep Rehat, for not eating. Rather than pulling someone down in discipline, we should strive to step up our discipline and love for Guru Ji. It is always important to keep humility in our actions, not intentionally break someone's heart, be polite in our behaviour and where possible able to calmly and respectfully explain our actions to avoid misunderstanding and ill feeling.

#7. "[Dietary] Bibek can boost our egos and we may start to believe we are better than others and therefore move away from humility. Isn't it better to focus on being a good Gursikh first and keeping the other Rehats?"
RESPONSE: Rehat belongs to Guru Gobind Singh Ji, and does not belong to any individual that we can make choices of which Rehat is less or more important than the other. If someone out of personal choice doesn't wish to follow Guru Ji's instructions, that is up to them, but they should let others live who wish to practice following Guru Ji's instructions. 'Bibek' is an exclusive practice which does not seek to stratify or categories people but discipline an individual bent upon adopting a spiritual lifestyle. It serves as a healthy lifestyle and spiritual moral booster. Aspects heavily required in today's time by anyone walking the path of Sikhi.

If someone was struggling with Amrit-vela would eating from a Manmukh more likely to help the individual or harm them further? In the same scenario, if someone was struggling with Amrit-vela would eating from a Gursikh who chants Gurbani whilst cooking help or harm the individual? Similarly, someone may have a boosted ego for wearing the Panj Kakkaar. Would anyone in that situation advice the Amritdhari to remove his Kachhera or Kirpaan and work on their ego first? No. So why is the same logic used for Gurmat diet? We should all try to work on our ego, through Ardaas, Simran, Gurbani and Seva. Understandably, if someone is struggling with ego and keeping dietary Bibek and eating in Sarbloh, then one should keep such a Rehat as discreet as possible, rather than giving it up.

To be continued...

Anti-Sikhi Parchaar (Part 4): Topic - Dietary Bibek (1 of 4)

Now the topic moved to dietary Bibek. Bibek is an expression meaning of conscious principles, divine intelligence, discerning wisdom, or strict adherence to observance of religious discretion. In Gurmat, 'Bibek' refers to a strict standard of conscious living based according to Gurmat principles as handed down by Guru Ji to His Sikhs. 

ਸਤਿਗੁਰ ਬਚਨ ਕਮਾਵਣੇ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥
"To obey and act according to the Instructions of the True Guru; this is the true philosophy and contemplation ('Bibek')"
(Siree Raag M:5, 52)

Gurmat Bibek encompasses all instructions given by Guru Sahib. There are two parts of Gurmat Bibek – Bibek relating to Simran and Bibek relating to Rehat. Simran Bibek includes chanting of Gurmantar-Naam (Divine-Name), Keertan, Gurbani Paatth and controlling the internal vices (i.e. lust, anger, greed, attachment and ego) etc. Rehat Bibek includes the code of conduct of the Khalsa e.g. abstaining from 4 Bajjar Kurehits (4 cardinal prohibitions), keeping Panj Kakkaars, giving out Daswandh (one tenth one one's income), dietary Bibek i.e. eating food cooked by Amritdharis whilst reciting Gurbani/Naam, eating in Sarbloh (pure iron) utensils etc. You can can say that there internal and external Bibek. 

Conformity to a standard of excellence is never meant to produce a "I am more better than you" attitude. Bibek living is meant to instil humility in the practitioner, and produce an attitude of seva and simran, or selfless service coupled with meditation, as ridding the self of ego is the core principle of Sikhi that is crucial to realising the divine within. Commonly people call someone who lives as consciously as possible to Gurmat and strives to adheres to all of Guru Sahib's instructions as a 'Bibeki'. Gurbani says:

ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥
"Those humble beings who are filled with 'Bibek-Beechaar' (divine wisdom and contemplation to analyse)-even though they intermingle with others (that are false or unrighteous), they remain distinct and do not conform. ||2||"
(Siree Raag M:3, 28)

Below are some of the claims of the group of individuals challenges of dietary Bibek and Sarbloh with Gurmat responses…

#1. "Keeping [dietary] Bibek pushes people away from Sikhi and divides people. We should try to bring people closer and through love encourage them towards Sikhi."
RESPONSE: I replied, "I personally have not experienced this. Rather the opposite." Guru Ji says:

ਦੀਨੁ ਛਡਾਇ ਦੁਨੀ ਜੋ ਲਾਏ || ਦੁਹੀ ਸਰਾਈ ਖੁਨਾਮੀ ਕਹਾਏ ||੧||
"One who withdraws from God's Path, and attaches himself to the world, is known as a sinner in both worlds. ||1||"
(Soohee M:5, 743)

The question is not about keeping Rehat or not, but how should we maintain Rehat. Rehat is not bad, but the way in how we express and carry out Rehat can be good or bad. We have a responsibility of ensuring we don't break anyone's heart and show respect to all but at the same time remain uncompromising in maintaining Guru Ji's principals and Rehat. There are countless of positive experiences I have had. I shared two incidents that have happened with me: 

Incident 1 - Once I went to Holland for a camp at a Gurdwara Sahib. A Chardikala Amritdhari Mata Ji prepared Langar for me in Sarbloh. I sat in the Pangat (row to eat) with the rest of the Sangat. A Mona (cut-haired) Veer Ji distributing Parshaaday asked me if I wanted one. I politely put my hands together to indicate that I was okay. As soon as he walked away, the Amritdhari Mata Ji came to me and gave me a Parshaada. The Mona Veer Ji looked back and saw this. After eating Langar (which was full of Amrit-Rass, spiritually imbued), the Mona Veer Ji approached me and said to me that in the camp I had shown pyaar to the Sangat and said that if anyone has questions they can ask me. I asked what he wanted to ask. He said, "Bhai Sahib, I asked if you wished a Parshaada and you politely declined but then you accepted the Parshaada from the Mata Ji. Why is this?" I replied, "Before I explain you the answer. Veer Ji, can you tell me have I made you feel welcome at the camp and shown you love and respect?" The Veer Ji replied, "Yes, you have Bhai Sahib."

Then I carried on, "Veer Ji, my Guru has given me Hukam to eat from the hands of Amritdhari Gursikhs that keep Rehat. This is not an expression of "hate" (ਨਫ਼ਰਤ) but an expression of "love"." I continued, "Veer Ji, why does the son choose to eat food from the hands of his mother rather than the neighbour? Food is food after all? It is because the son feels the love of his mother imbued in the food he is eating. The son feels satisfied eating the food from his mother, but just his stomach but his heart is satisfied.... Similarly, food is food. But the food made by someone who loves the Guru, has taken Amrit, wakes up Amrit-vela, recites Nitnem, refrains from the Kurehats, maintains Rehat and recites Simran or Gurbani whilst cooking - that food becomes imbued with the Guru's love that the one who eats the food gets pulled towards the Guru. Eating such food, the eater experiences and feels the Guru's love and thoughts of the Guru. Eating such food, not only satisfies their physical hunger but also spiritually satisfied. We wake up in the morning to feel Guru Ji's love, we do our Nitnem to feel Guru Ji's love, we wear our Panj Kakkaar to feel Guru Ji's love, we recited our evening and bedtime Paatth to feel Guru Ji's love... similarly, a Gursikh eats from another Gursikh to feel Guru Ji's love."

The Veer Ji smiled and said, "Hearing this, I have no objection and I find it admirable. However, I have one question." I asked what his question was. He replied, "How do you that the Mata Ji you ate from had more Pyaar for Guru Ji than I did? I may have more Pyaar for Guru Ji than she does." I smiled and politely explained to Veer Ji, "Veer Ji, if you loved Guru Ji as much the Mata Ji does, then Veer Ji you would not have shaven when coming to the Gurdwara Sahib. If you loved Guru Ji as much as the Mata Ji then Veer Ji you would also wear the Panj Kakkaar that my Guru wants us to wear and take Amrit. Mata Ji's love is expressed in her actions that she has given her head to the Guru, she keeps Rehat and the fragrance of Guru Ji's love comes out of her mouth."

Veer Ji looked me in a reflective mood. I then with love said, "Veer Ji, Gursikhs don't keep this Rehat to express we our superior and your are superior, or that you are a low caste and we are high castes. Despite what you do, if you are born a low caste, the high caste will not eat from the other. However, Veer Ji, I willing to eat from you today. If you accept what my Guru says, I will accept what you say. If you take Amrit then I will eat from you happily." Veer Ji smiled and said "Thank you, I am satisfied with your answer and I am so glad I got to clarify about the Langar."

Few days later, I was informed by a Langar sevadaar that the Mona Veer Ji who asked me the questions was a user of drugs and took intoxicants. However, since the incident and learning about the Rehat of dietary Bibek, he had given up taking drugs. Vaheguru.

Incident 2 - Once I was I went to the USA for a camp. I went to the kitchen to collect Langar to eat. A Bhenji who had cut hair (a short fringe) and had cut eye brows, with enthusiasm said, "Bhaji, I am making Parothay. Please have these Parothay that I am making." I smiled and was thinking how I can explain to Bhenji in a way that she doesn't feel heart broken. Just I was thinking this, an Amritdhari Mata Ji lovingly said to her, "Daughter, he is not going to eat this Parothay. Bhai Sahib only eats Langar made by Amritdharis in accordance to Maryada." The Bhenji looked at me and said, "Vaheguru. Bhai Sahib, please do Ardaas that next time you come to USA that I can become worthy of making you Parothay. May Guru Ji bless me that next year I can cook you Langar." Bhenji decided to keep Rehat and work on taking Amrit. Vaheguru.


#2. "No where in Sri Guru Granth Sahib Ji is the concept of not eating from others because they are not Amritdhari or keeping Rehat." RESPONSE: Well actually Sri Guru Granth Sahib Ji does tell us. Some examples are:

ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ||
ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ||੨||
“The dry bread from the (homes of the) Gurmukhs is equal to all treasures. The thirty-six tasty dishes from (the home of) the faithless one, are (known to be) just like poison.”
(Bilaval M:5, p. 811)

ਨਾਨਕ ਜਿ ਨਾਮੁ ਨ ਚੇਤਨੀ ਤਿਨ ਧਿਗੁ ਪੈਨਣੁ ਧਿਗੁ ਖਾਣੁ ॥੧॥
“O Nanak! Those who do not contemplate the Naam, the Name of the Lord – cursed are their clothes, and cursed is their food. ||1||”
(Sorat’h M:3, 646)

Furthermore, Guru Gobind Singh Ji states in Rehatnamay (ethical codes of conduct) recorded by the Gursikhs that lived in His presence:

ਜਾਕੀ ਰਹਤਿ ਨ ਜਾਣੀਐ ਗੁਰਮੰਤ੍ਰ ਨਹੀ ਚੀਤ ||
ਉਨਕਾ ਭੋਜਨ ਖਾਇਕੈ ਬਿਸਰਹਿ ਹਰਿ ਸਿਉ ਪ੍ਰੀਤ ||
“One has no Rehat (spiritual discipline) and doesn’t contemplate on the GurMantar (given by the Panj-Piaare). Eating from such a person you will forget the love of God.”
(Rehatnama: Bhai Chaupa Singh Ji)

ਜੋ ਨਿਗੁਰੇ, ਅਣਪਾਹੁਲੀਏ ਨਾਲ ਵਰਤੇ, ਸੋ ਭੀ ਤਨਖਾਹੀਆ |
“Whoever associates with a Nigura (one who has not accepted a Guru) and one who has not taken ‘Pahul’ (Amrit) – they are liable for Thankhaah.”
(Rehatnama: Bhai Chaupa Singh Ji)

ਨੜੀ ਮਾਰ, ਸਿਰ ਗੁੰਮ, ਕੁੜੀ-ਮਾਰ ਨਾਲ, ਰੋਟੀ ਬੇਟੀ ਦਾ ਨਾਤਾ ਨਹੀਂ ਰੱਖਣਾ |
“Those who consume any intoxicant, cut their hair, or those who kill their baby-daughters – do not keep the relationship of eating from food from them or marriage with them.”
(Rehitnama Bhai Nand Lal Singh Ji)

To be continued...

Anti-Sikhi Parchaar (Part 3): Topic - Naam and Gurmantar

 

Now, the topic moved to Naam and Gurmantar. The main individual asking the questions asked, "Bhai Sahib, what is Naam?" I looked with a confused face at the person. Now, this person has taken Amrit many decades ago, in the past done Sangat with many Naam-imbued Gursikhs and is asking me what Naam is. I replied, "Bhai Sahib, you have received Amrit from the Panj Pyaare and you still don't know what Naam is?" The others sitting with him interrupted, and said to me, "Please answer the question directly." 

I asked, "Why are asking what Naam is? You are all senior Gursikhs to me and should know what Naam is?" The person replied, "The majority of people have not understood what Naam is and instead we have gone off in the wrong direction. People think that one word and repeating it over again is Naam."

I replied:

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
"From the Word, comes the Naam; from the Word, comes Your Praise. From the Word, comes spiritual wisdom, singing the Songs of Your Glory." 
(Japji, 4)

 

"To help connect to Akaal Purakh, Guru blesses us with Naam in the form of the Word, which is the Gurmantar. Through chanting and singing the Gurmantar-Naam, one is able to experience Naam and absorb oneself in Naam. Your Panj Pyaare should have told you the Gurmantar and how to chant the Gurmantar with each breath." Now the topic changed from Naam, to the Gurmantar.

Again, the person was asking these questions not to ask me, but to tell me what he wanted me to believe. Below are some of their claims along with a Gurmat response…  

 

#1. "How do you know that Gurmantar is Naam?"

RESPONSE: Guru Gobind Singh Ji told me in the form of the Panj Pyaare when I took Amrit. Secondly, Sri Guru Granth Sahib Ji says so:

ਚਲਤ ਬੈਸਤ ਸੋਵਤ ਜਾਗਤ ਗੁਰ ਮੰਤ੍ਰੁ ਰਿਦੈ ਚਿਤਾਰਿ || ਚਰਣ ਸਰਣ ਭਜੁ ਸੰਗਿ ਸਾਧੂ ਭਵ ਸਾਗਰ ਉਤਰਹਿ ਪਾਰਿ ||੧|| ਮੇਰੇ ਮਨ ਨਾਮੁ ਹਿਰਦੈ ਧਾਰਿ || ਕਰਿ ਪ੍ਰੀਤਿ ਮਨੁ ਤਨੁ ਲਾਇ ਹਰਿ ਸਿਉ ਅਵਰ ਸਗਲ ਵਿਸਾਰਿ ||੧|| ਰਹਾਉ || ਜੀਉ ਮਨੁ ਤਨੁ ਪ੍ਰਾਣ ਪ੍ਰਭ ਕੇ ਤੂ ਆਪਨ ਆਪੁ ਨਿਵਾਰਿ || ਗੋਵਿਦ ਭਜੁ ਸਭਿ ਸੁਆਰਥ ਪੂਰੇ ਨਾਨਕ ਕਬਹੁ ਨ ਹਾਰਿ ||੨||੪||੨੭||

"While walking and sitting, sleeping and waking, contemplate within your heart the GurMantra. Joining the Saadh Sangat, the Company of the Holy take the support of the Lord's Lotus Feet. (This way you will) cross over the terrifying world-ocean, and reach the other side. ||1|| O my mind, enshrine the Naam within your heart. Love the Lord, and commit your mind and body to Him; forget everything else. ||1||Pause|| Soul, mind, body and breath of life belong to God; eliminate your self-conceit. Meditate, vibrate on the Lord of the Universe, and all your desires shall be fulfilled; O Nanak, you shall never be defeated. ||2||4||27||"
(Maaro M:5, 1006-7)

The "rahaao" (ਰਹਾਉ)/ "Pause" line is the central idea of the Shabad which is the base of the rest of the Shabad. The central idea of the Shabad is to enshrine Naam within the heart, and then the first line clarifies that this is done by contemplating the Gurmantar whilst walking, sitting, sleeping and waking.

Furthermore, the Sikh Rehat Maryada clarifies that the Gurmantar and Naam are one:

ਨਾਮ ਬਾਣੀ ਦਾ ਅਭਿਆਸ:
੧. ਸਿੱਖ ਅੰਮ੍ਰਿਤ ਵੇਲੇ (ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ) ਜਾਗ ਕੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ 'ਵਾਹਿਗੁਰੂ' ਨਾਮ ਜਪੇ |

The Practice of meditating on Naam and Bani:

1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on Akaal Purakh should repeat the Naam (Divine-Name) 'Vaheguru.' 

(Sikh Rehat Maryada, page 1)

#2. "The word "Vaheguru" does not appear in Sri Guru Granth Sahib Ji."

RESPONSE: Actually, "Vaheguru" (ਵਾਹਿਗੁਰੂ) appears thirteen times in Sri Guru Granth Sahib Ji. For example:

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥ 
"You are forever True, the Home of Excellence, the Primal Supreme Being. Vaheguru, Vaheguru Vaheguru, Vahe Jee-o. ||1||6||"
(Svaiyye M:5, Bhatt Gayandh: 1402)

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Vaahay Guru, Vaahay Guru, Vaahay Guru, Vaahay Jee-o. ||1||6|| (Ang 1402)
- See more at: http://searchsikhism.com/an-exposition-of-gurmantar#_Toc409643560

#3. "There is no proof that historically the Gurmantar is Vaheguru."
RESPONSE: "I don't doubt my Guru!... When I took Amrit, my Guru told me the Gurmantar. Where is there room for doubt?"

ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓ ਰੀ ॥੩॥
"The Guru has implanted the Great Mantra within my heart, and I have heard the wondrous Naam. ||3||"
(Aasa M:5, 384)

Now, considering these people claim to stand by and be supporters of the Panthic Rehat Maryada, they have exposed that they have little faith in the Maryada. The Sikh Rehat Maryada states:

ਞ) ਉਪ੍ਰੰਤ ਪੰਜੇ ਪਿਆਰੇ ਰਲ ਕੇ ਇਕੋ ਅਵਾਜ਼ ਨਾਲ ਅੰਮ੍ਰਿਤ ਛਕਣ ਵਾਲਿਆਂ ਨੂੰ 'ਵਾਹਿਗੁਰੂ' ਦਾ ਨਾਮ ਦੱਸ ਕੇ ਮੂਲ ਮੰਤ੍ਰ ਸੁਨਾਉਣ ਤੇ ਉਹਨਾਂ ਪਾਸੋਂ ਇਸ ਦਾ ਰਟਨ ਕਰਾਉਣ...
o. After this the Panj Pyaare, all together in chorus communicating the name of 'Vaheguru' to all who have been administered Amrit, and then recite to them the Mool Mantar and make them repeat it aloud..." (Sikh Rehat Maryada)

Furthermore, Bhai Gurdaas Ji, the cousin of Guru Amar Daas Ji, who did Sangat of five Gurus, knows the Gurus better than any of us. Bhai Gurdaas Ji writes:

ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪਿ ਹਉਮੈ ਖੋਈ ||
"Vaheguru is the Gurmantar, reciting which the ego is eradicated."
(Vaar 13/ Pauri 2)

#4. "If the Gurmantar is Vaheguru, then why didn't Guru Ji write it directly in Sri Guru Granth Sahib Ji that Naam and Gurmantar is 'Vaheguru'?"

RESPONSE: Bhai Bijla Singh very nicely sums up this point in an article written by him about the Gurmantar. He writes:

Keeping this view in mind and in order to keep the sanctity and firmness of the established tradition, Guru Sahib deliberately kept Gurmantar secret and mentioned it implicitly lest anyone reading Gurbani mistakenly think that they had obtained Gurmantar. in other words, had it been explicitly mentioned in Gurbani that Vaheguru is Gurmantar, it would have led some to fall astray in believing that they have obtained Gurmantar from Satguru (Gurbani) and have been initiated into Gurmat. This would have been damaging to not only the true path of Gurmat but also to the spiritual seekers because obtaining Naam is not merely obtaining Gurmantar but inclusive of learning meditative technique and all other injunctions absolutely required to attain the highest spiritual state. A community can only stay united and cohesive if it is bounded by same unified principles. Therefore, everyone must go through the same process to obtain Gurmantar and become a Sikh. One must be present in the presence of Guru Sahib in front of Punj Pyare and witness the preparation of Amrit and then be blessed by it while learning Sikh code of conduct and cardinal sins. One cannot learn the technique of meditation without learning it from Punj Pyare. Therefore, by keeping Gurmantar secret, Guru Sahib ensured that no one could negate His well-established tradition (the authority of Punj Pyare) and claim that they have obtained or learned Gurmantar from Gurbani directly. - See more at: http://searchsikhism.com/an-exposition-of-gurmantar#_Toc409643560

"....in order to keep the sanctity and firmness of the established tradition, Guru Sahib deliberately kept Gurmantar secret and mentioned it implicitly lest anyone reading Gurbani mistakenly think that they had obtained Gurmantar. In other words, had it been explicitly mentioned in Gurbani that Vaheguru is Gurmantar, it would have led some to fall astray in believing that they have obtained Gurmantar from Satguru (Gurbani) and have been initiated into Gurmat. This would have been damaging to not only the true path of Gurmat but also to the spiritual seekers because obtaining Naam is not merely obtaining Gurmantar but inclusive of learning meditative technique and all other injunctions absolutely required to attain the highest spiritual state. A community can only stay united and cohesive if it is bounded by same unified principles. Therefore, everyone must go through the same process to obtain Gurmantar and become a Sikh. One must be present in the presence of Guru Sahib in front of Punj Pyare and witness the preparation of Amrit and then be blessed by it while learning Sikh code of conduct and cardinal sins. One cannot learn the technique of meditation without learning it from Punj Pyare. Therefore, by keeping Gurmantar secret, Guru Sahib ensured that no one could negate His well-established tradition (the authority of Punj Pyare) and claim that they have obtained or learned Gurmantar from Gurbani directly."
(Taken from: http://searchsikhism.com/an-exposition-of-gurmantar)

#5. "But the first five Gurus never said or recited Vaheguru. The word Vaheguru first came from the Bhatts (holy poets) during the time of Guru Arjan Dev Ji in their Bani."

RESPONSE: "How do you know? Were you there when Guru Nanak Dev Ji was in his physical body?" The person responded, "How do you know that Guru Nanak Dev Ji recited Vaheguru, were you around then?" I responded, "Well, I am not the one challenging the Gurmantar given by the Panj Pyaare. You first made the claim without any fact or basis." Bhai Gurdaas Ji clearly writes:

ਸਤਿ ਰੂਪੁ ਸਤਿ ਨਾਮੁ ਕਰਿ ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਉ ਜਪਾਇਆ||
ਧਰਮਸਾਲ ਕਰਤਾਰ ਪੁਰੁ ਸਾਧਸੰਗਤਿ ਸਚ ਖੰਡੁ ਵਸਾਇਆ||
ਵਾਹਿਗੁਰੂ ਗੁਰ ਸਬਦੁ ਸੁਣਾਇਆ ||੧||
"SatGuru Nanak Dev inspired people to remember the True Naam of whose form is Truth. Founding dharamsala, the place for dharma, at Kartarpur, it was inhabited by the Saadh Sangat as the abode of Truth. The Word ‘Vaheguru’ was imparted (by Guru Nanak) to the people.(1)"
(Vaar 24, Pauri 1)

Who should I believe, someone's baseless and ridiculous speculation or the highest calibre Gurmukh-Saint, Bhai Gurdaas jee, and the Panj Pyaare that give Gurmantar-Naam?

#6. "Repeating one word over again at Amrit-vela and making a loud noise cannot just be Naam. Shouldn't Naam be our life and being a good person? We have people in the morning claiming to do Simran at the Gurdwara who disturb other people sleeping in the neighbourhood."

RESPONSE: Correct. Naam should be part of our morning, daytime and evening, i.e. all the time. Naam should not just be for loudly repeating and chanting in the morning and then being disconnected from Vaheguru during the day. We should be connected to Vaheguru and remember Vaheguru in all our actions and behaviour. However, we can only be conscious of Naam during the daytime and evening if in the morning we loudly repeat Gurmantar-Naam and train our mind at Amrit-vela.

ਹਰਿ ਆਰਾਧਿ ਨ ਜਾਨਾ ਰੇ || ਹਰਿ ਹਰਿ ਗੁਰੁ ਗੁਰੁ ਕਰਤਾ ਰੇ ||
"I do not know how to worship the Lord in adoration. I can only repeat, ""Lord, Lord, Guru, Guru."""
(Sorat'h M:5, 612)

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ||
ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ||੨੨੩||"Kabeer, loudly chant the Name of the Beautifully-haired Lord; do not sleep unaware. Loudly chanting His Name night and day, the Lord will eventually hear your call. ||223||"(Salok Bhagat Kabeer Ji, 1376)

I am highly sceptical that Amrit-vela Simran in the Gurdwara (which is not even closely near any houses) with the windows closed can disturb the neighbourhood unless the the whole Saadh Sangat swallowed microphones at Amrit-vela! Vaheguru.

To end with Sri Guru Granth Sahib Ji clears everything and says:

ਝੋਲਨਾ || ਗੁਰੂ ਗੁਰੁ ਗੁਰੂ ਗੁਰੁ ਗੁਰੂ ਜਪੁ ਪ੍ਰਾਨੀਅਹੁ || ਸਬਦੁ ਹਰਿ ਹਰਿ ਜਪੈ ਨਾਮੁ ਨਵ ਨਿਧਿ ਅਪੈ ਰਸਨਿ ਅਹਿਨਿਸਿ ਰਸੈ ਸਤਿ ਕਰਿ ਜਾਨੀਅਹੁ || ਫੁਨਿ ਪ੍ਰੇਮ ਰੰਗ ਪਾਈਐ ਗੁਰਮੁਖਹਿ ਧਿਆਈਐ ਅੰਨ ਮਾਰਗ ਤਜਹੁ ਭਜਹੁ ਹਰਿ ਗ੍ਯਾਨੀਅਹੁ || ਬਚਨ ਗੁਰ ਰਿਦਿ ਧਰਹੁ ਪੰਚ ਭੂ ਬਸਿ ਕਰਹੁ ਜਨਮੁ ਕੁਲ ਉਧਰਹੁ ਦ੍ਵਾਰਿ ਹਰਿ ਮਾਨੀਅਹੁ || ਜਉ ਤ ਸਭ ਸੁਖ ਇਤ ਉਤ ਤੁਮ ਬੰਛਵਹੁ ਗੁਰੂ ਗੁਰੁ ਗੁਰੂ ਗੁਰੁ ਗੁਰੂ ਜਪੁ ਪ੍ਰਾਨੀਅਹੁ ||੧||੧੩||
"Jholnaa: Chant Guru, Guru, Guru, Guru, Guru, O mortal beings. Chant the Shabad, the Word of the Lord, Har, Har; the Naam, the Name of the Lord, brings the nine treasures. With your tongue, taste it, day and night, and know it as true. Then, you shall obtain His Love and Affection; become Gurmukh, and meditate on Him. Give up all other ways; vibrate and meditate on Him, O spiritual people. Enshrine the Word of the Guru's Teachings within your heart, and overpower the five passions. Your life, and your generations, shall be saved, and you shall be honored at the Lord's Door. If you desire all the peace and comforts of this world and the next, then chant Guru, Guru, Guru, Guru, Guru, O mortal beings. ||1||13||"
(Svaiyye M:5, Bhatt Gayandh: 1400)

The topic then moved to Bibek and Maryada regarding cooking and eating. This will be discussed in the next post.

Anti-Sikhi Parchaar (Part 2): Topic - Nitnem Banian & Dasam Bani

Once I went somewhere, and a group of individuals that looked like Gursikhs asked me to come to one side and sit with them as they wished to ask me something. This was at a time where the normal Sangat was not present at the Gurdwara Sahib, and they made sure that other Gursikhs were not with me when talking to them. One person said, “The Sikh nation is suffering attacks and is weak because we have failed to all accept ‘one Panth – one Granth – one Maryada’. Instead we have set up our own Panths, we don’t believe in Sri Guru Granth Sahib Ji alone and we don’t accept one Maryada… Do you believe there is one Panth, one Guru, and one Maryada?” I replied, “Yes, I agree there is only one Panth, one Guru and one Guru’s Maryada.” 

Then the clever mind games began. “Do you believe Sri Guru Granth Sahib Ji is the Perfect Guru?” A pretty stupid question which the person should know the answer to, but it was asked as part of the plan to do anti-Sikhi parchaar. Anyway, I replied, “Yes,” (when really I should have avoided getting in to the trap of keep saying 'Yes' and instead replied, "Why? Are you doubting Guru Ji? Don't you believe Guru Ji is Perfect?") Then they asked, “Do you believe that that something that is Perfect is complete within itself and contains everything that you need?” I again replied, “Yes”. Then they asked, “Do you agree that if Sri Guru Granth Sahib Ji is the Perfect Guru then it is complete and nothing outside it is needed as everything needed is within it?”

I realised where this guy was going with the conversation and stopped him, and asked, “Do you believe Jaap Sahib is Gurbani? Please answer - Yes or No?” The other people quickly responded, “Hold on, hold on, he will get there, first hear what he wants to say." The other individual continued to say,  "I want to discuss with you Dasam Granth.” I responded, “To be honest I have no interest in discussing such a topic with you. Firstly, I don’t engage in such debates or discussions. I have come to do Parchaar seva and teach children the basics of Sikhi. Secondly, it is forbidden by Sri Akaal Takht Sahib to discuss this topic. I am not a scholar and if you wish to take any matters regarding Dasam Granth then you need to present yourselves to Sri Akaal Takht Sahib. Thirdly, I have not read all of Dasam Granth nor am I an expert that I can explain you something on the topic. So please don’t discuss such topics with me. Can you please tell me – do you believe in Jaap Sahib, Svaiyye, Chaupai Sahib, and Ardaas?”

The intentions of the men that looked like Gursikhs became pretty clear. Rather than confessing that don’t believe in the Banian that were recited to make Amrit which leads to their claim to be a Sikh, they went around in circles. Below are some of their claims along with a Gurmat response…

#1. "We “have to” [in the tone of “we are forced to”] to recite Jaap Sahib, Svaiyye, Chaupai and Ardaas by the Panj Pyaare when we took Amrit. We don’t have a choice. Because they told us we have to read it and its instructed in Sikh Rehat Maryada." RESPONSE: The question was “Do you believe that Jaap Sahib, Svaiyye, Chaupai Sahib and Ardaas are Guru Gobind Singh Jee’s Bani?" Clearly the question was not answered. 

#2. "There is nothing wrong with reading any composition which has a "good message" and praises Vaheguru. For example, whether Guru jee wrote Jaap Sahib or not, we should recite it because it praises Vaheguru and doesn’t have any anti-Gurmat thing in it."
RESPONSE: Clear admission that person doesn’t believe in Jaap Sahib as Bani. "If you don't believe it to be the composition of Guru Gobind Singh jee then why do you read it? So why did you take Amrit where this Bani was recited to make the Amrit?" If one was true to Sri Guru Granth Sahib Ji and believed that Guru Gobind Singh Ji's Bani is not Bani, then one shouldn't take Khande-Di-Pahul (Amrit) and not comply to the prescribed Nitnem stated in the Panthic Sikh Rehat Maryada, as Guru ji says:

ਅਖਰ ਲਿਖੇ ਸੇਈ ਗਾਵਾ ਅਵਰ ਨ ਜਾਣਾ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥
"I sing the (Guru's) Word which You have written; I do not know any other Bani (Word). ||1||Pause||" 
(Basant M:1, 1171)

#3. "There is no proof that the Panj Banian that we recite today to make Amrit were the same Banian recited in 1699 Vaisakhi to make Amrit. I have 11 proofs that don't mention the Panj Banian that are recited today!"
RESPONSE: There is proof! The first proof is that my Guru gave me Amrit with these Panj Banian. My second proof is that all Amrit Sanchaars across all Gurdwaras, Takht Sahibs and Jathebandis, recite the same Panj Banian without any controversy or disagreement. Thirdly there is a historical proof that these Panj Banian were recited in the Amrit Sanchaar of Vaisakhi 1699. The proof is written by Bhai Jaita jee who brought Guru Teg Bahadar Sahib jee's head from Delhi to Anandpur Sahib and later took Amrit, was renamed as Bhai Jeevan Singh jee and attained Shaheedi at Chamkaur Sahib. Bhai Sahib writes:

ਪਾਂਚ ਕਕਾਰ ਸੰਪੂਰਣ ਦੇਖਿ ਕੈ ਯਾਚਕ ਸਿਖਹਿ ਸੰਮੁਖ ਬੈਠੀਜੈ। ਜਲੋ ਬਤਾਸੇ ਲੋਹ ਪਾਤਰ ਮਹਿਂ ਡਾਰਿ ਕੈ ਛਹਿ ਸਿਖ ਆਸਨ ਬੀਰ ਲਵੀਜੈ। ਹਾਥ ਪ੍ਰਥਮ ਸਿੰਘ ਖੰਡੇ ਕਉ ਲੇਕਰ ਜਲੋ ਪਤਾਸੋ ਕਉ ਖੂਬ ਮਿਲੀਜੈ। ਜਪੁ ਕੋ ਪਾਠ ਕਰਹਿ ਸੰਗ ਤਿਹ ਸਿਖ ਪਾਤਰਿ ਦੂਸਰ ਹਾਥ ਧਰੀਜੈ ॥੧੧੨॥ ਪਾਚਹੁੰ ਮਹਿ ਚਾਰ ਸੁ ਹੋਵਹਿਂ ਅਵਰ ਜੋਇ ਪਾਤਰ ਊਪਰ ਹਾਥ ਰਖੀਜੈ। ਆਪਨ ਆਪਨ ਬਾਰ ਯੇ ਪਾਂਚਹੁੰ ਪਾਂਚ ਹੀ ਬਾਣੀ ਕੋ ਪਾਠ ਪੜ੍ਹੀਜੈ। ਜਪੁ, ਜਾਪ, ਸਵੈਯੇ, ਚੌਪਈ, ਅਨੰਦ ਕੋ, ਪਾਠ ਸੋਂ ਪਾਹੁਲ ਤਿਆਰ ਕਰੀਜੈ। ਪਾਂਚਓ ਚੁਲੇ ਮੁਖ ਪਾਵਹਿ ਸੁ ਯਾਜਕ ਏਤ ਹੀ ਨੇਤਰ ਕੇਸ ਪਵੀਜੈ ॥੧੧੩॥ ਪ੍ਰਤਿ ਏਕ ਚੁਲੇ ਸੰਗ ਯਾਚਕ ਮੁਖ ਤੇ ਵਾਹਿਗੁਰੂ ਕੀ ਫਤਿਹਿ ਗਜਾਵੈ। ਯਾਚਕ ਸਿੰਘ ਜੋ ਅਵਰ ਭਿ ਹੋਇ ਅੰਮ੍ਰਿਤ ਏਕੁ ਹੀ ਪਾਤਰ ਪਾਵੈ। ਰਹਿਤ ਕੁਰਹਿਤ ਬਤਾਇ ਕੈ ਸਬਹਿਨ ਅਰਦਾਸ ਕਰਹਿ ਪ੍ਰਸਾਦਿ ਦਵਾਵੈ। ਪੁਨ ਸਬ ਏਕੁ ਹੀ ਬਰਤਨ ਮਾਹਿਂ ਏਕਠਿ ਖਾਨ ਔ ਪਾਨ ਕਰਾਵੈ ॥੧੧੪॥
"Seeing the Sikhs wear all five Kakkaar they sat in front. Water and Pataasay was poured in a iron utensil and the Sikhs sat in the poster of Bir Aasan (warrior pose). The first Singh held the Khanda and beautifully blended the water and Pataasay. The prayer of Jap[ji] was recited and then the Khanda was passed to the next Sikh. (112) The other four of the five kept hold of the top of the utensil. Turn by tun the five recited the five Banian. Jap[ji], Jaap, Svaiyye, Chaupai and Anand were recited to prepare the Pahul (Amrit). Five handfuls were put in the mouth, then in the eyes, and the Kes (hair). (113). After receiving one handful "Vaheguru Jee Fateh" was roared. All the rest of the Singhs and others received Amrit from the same utensil. Rehats (discipline) and Kurehats (prohibitions) were told to all and after Ardaas Karhaah Parshaad was given. Then they all ate from utensil. (114)."
(Source: Baba Jeevan Singh – ‘ਭਾਈ ਜੈਤ ਰਾਮ-ਜੀਵਨ ਤੇ ਰਚਨਾ’, S. Gurmukh Singh, Punjabi University, 1994)

Furthermore, the Bhatt Vehis, one of the earliest recorded accounts of Sikh history, states:

ਅੰਤਰਯਾਮੀ ਸਤਿਗੁਰਾਂ ਇਨ ਕੀ ਤਰਫ ਨਹੀਂ ਦੇਖਾ, ਮਨ ਬਿਰਤੀ ਕੋ ਇਕਾਗਰ ਕਰੀ ਸ੍ਰੀ ਜਪੁ ਜੀ ਕਾ ਪਾਠ ਕਰੀ ਗਏ | ਉਪਰੰਤ ਜਾਪ, ਸਵੈਯੇ ਚਉਪਈ ਕਾ ਉਚਾਰਣ ਕਰ ਸ੍ਰੀ ਅਨੰਦ ਸਾਹਿਬ ਕਾ ਪਾਠ ਕੀਆ |
"The All-Knowing True Guru did not look at them,  [instead] with a fixed mind Sri Jap Ji [Sahib] was recited. After chanting Jaap [Sahib], Svaiyye and Chaupai [Sahib], Anand Sahib was recited."
(Bhatt Vehi, Guru Kian Sakhian, Page 125)

#4. "But that is one or two proofs. We have 11. Would you believe one over 11?"
RESPONSE: If ten people are lying or don't know the full picture and one is telling the truth and presenting the complete picture - who would you choose to believe? The ten or one? I don't need any proofs when I have one telling the truth. Thank you.


#5. "Do you know that the Ardaas that people read is from the composition titled, "Durga Kee Vaar" (the Ode of Durga). Did you know that? It is therefore the worship of Durga and not Akaal Purakh!"
RESPONSE: Did you know that the Bani of Aasa Kee Vaar is titled with the name of King Asaraj?

ਆਸਾ ਮਹਲਾ ੧ ॥ ਵਾਰ ਸਲੋਕਾ ਨਾਲਿ ਸਲੋਕ ਭੀ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ਲਿਖੇ ਟੁੰਡੇ ਅਸ ਰਾਜੈ ਕੀ ਧੁਨੀ ॥
"Aasaa, First Nanak: Vaar (Ode) with Saloks (couplets), and Saloks written by the First Nanak. [To be sung] in the tune [of the Vaar] of Tunday (King) Asraaja." (Aasa M:1, 463)

Does this mean that Guru Nanak Dev jee worshipped the King Asaraj? The answer is - No! Aasa Kee Vaar is titled with the name of Raja Asaraj because the style of poetry singer associated to him is the style that Guru Ji instructs us to sing Aasa Kee Vaar. Now, coming to the Ardaas. Guru Ji similarly, gives the title of Chand Dee Vaar (the composition of which the Ardaas is the first paragraph) with the title "Durga Kee Vaar" because Guru Ji has used the heroic mythological tale of Durga to give his message of instilling bravery and courage in His Sikhs.

#6. "But did you know that the Chaupai that you read comes at the end of Charitr Pakhyaan?"
 RESPONSE: Yes! And your point being? Benti Chaupai Sahib is a prayer that is a supplication (Benti) for protection from the enemies of vice and sin. Where it is positioned in Dasam Granth makes no difference to a Sikh who got life from this Bani when it was recited for making Amrit and drinks the Amrit taste of this Bani every day in his or her Nitnem.

#7. "Dasam Granth was not created by Guru Gobind Singh Ji. This scripture appeared years later and it was first called Bachitar Naatak Granth. For this reason this Granth is not the Guru's Granth."  
RESPONSE: Whether this Granth was compiled after Guru Gobind Singh Ji does not change the fact that it contacts Amrit Bani that we recite for preparing Amrit and Nitnem and the works of Guru Gobind Singh Ji. Whether each composition was a separate volume and joined together in one big scripture later by respected Sikhs, the fact that it contains the writings of Guru Gobind Singh Ji it deserves reverence and respect. Even if one thinks some of the compositions have been altered or tampered with over history, it still doesn't warrant any excuse for discrediting, disrespecting and belittling Dasam Granth.


#8. "It is forbidden to do Keertan from Dasam Granth in accordance to Sikh Rehat Maryada. Only the Keertan of Sri Guru Granth Sahib Ji can be done." RESPONSE: Can I have the page reference for where it says that in the Sikh Rehat Maryada? Sorry - but there is no page reference because it is not written anywhere in there! The Panthic Sikh Rehat Maryada states:

ੲ) ਸੰਗਤ ਵਿਚ ਕੀਰਤਨ ਕੇਵਲ ਗੁਰਬਾਣੀ ਜਾਂ ਇਸ ਦੀ ਵਿਆਖਿਆ-ਸਰੂਪ ਰਚਨਾ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਤੇ ਭਾਈ ਨੰਦ ਲਾਲ ਜੀ ਦੀ ਬਾਣੀ ਦਾ ਹੋ ਸਕਦਾ ਹੈ |
c) In the Sangat, Keertan only of Gurbani and, for its elaboration, the Bani of Bhai Gurdaas Ji and Bhai Nand Laal Ji, may be performed.
(Sikh Rehat Maryada)

Now, the question is what is Gurbani, i.e. the Guru's Bani? The first section of the Sikh Rehat Maryada, which defines who a Sikh is, clarifies that a Sikh must faithfully believe in the Bani of the Ten Gurus:

ਜੋ ਇਸਤਰੀ ਜਾਂ ਪੁਰਸ਼ ਇਕ ਅਕਾਲ ਪੁਰਖ, ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ (ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਤੋਂ ਲੈ ਕੇ ਸ੍ਰੀ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਤਕ), ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਤੇ ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੀ ਬਾਣੀ ਤੇ ਸਿੱਖਿਆ ਅਤੇ ਦਸਮੇਸ਼ ਜੀ ਦੇ ਅੰਮ੍ਰਿਤ ਉੱਤੇ ਨਿਸ਼ਚਾ ਰੱਖਦਾ ਹੈ ਅਤੇ ਕਿਸੇ ਹੋਰ ਧਰਮ ਨੂੰ ਨਹੀਂ ਮੰਂਨਦਾ, ਉਹ ਸਿੱਖ ਹੈ |
"Any human being who faithfully believes in One Akaal Purakh (Timeless God), Ten Gurus, from Guru Nanak Dev Ji to Guru Gobind Singh Sahib Ji, Sri Guru Granth Sahib Ji, the Bani (divine-words) and teachings of the ten Gurus, Amrit given by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh."
(Sikh Rehat Maryada)

Keertan of Dasam Bani is done at Sri Darbaar Sahib (Amritsar), Sri Akaal Takht Sahib, and all major historical Gurdwara Sahibs.


#9. "Well, the Shabad "Deh Shiva Bar Mohe Eihai..." is against Gurmat. We are not the worshippers of the Hindu god 'Shiva'. It is sad that the Sikh nation has made the praise of 'Shiva' their national anthem." 

RESPONSE: I sense "Hinduphobia" (sounds like I've made a new word). Well, news flash, Sri Guru Granth Sahib Ji praises Raam! Would these people remove "Raam" from Sri Guru Granth Sahib Ji? No. Because where "Raam" is praised and revered, it means the "All-pervading One," referring to Vaheguru. "Raam" is an descriptive name for Vaheguru pre-dating the Hindu god 'Raam', the son of Dashrat. Similarly, "Shiva" is also mentioned in Sri Guru Granth Sahib Ji. "Shiva" is mentioned in some places as the individual called Shiva which Hindus revered as a demi-god, and other places "Shiva" refers to Vaheguru. Professor Sahib Singh Ji in Guru Granth Darpan translates "Shiva" to mean ਕਲਿਆਣ-ਸਰੂਪ, which in English translates to mean epitome of benediction, helper of others, master of happiness.

ਸੁਰਗ ਪਇਆਲ ਮਿਰਤ ਭੂਅ ਮੰਡਲ ਸਰਬ ਸਮਾਨੋ ਏਕੈ ਓਹੀ ॥ ਸਿਵ ਸਿਵ ਕਰਤ ਸਗਲ ਕਰ ਜੋਰਹਿ ਸਰਬ ਮਇਆ ਠਾਕੁਰ ਤੇਰੀ ਦੋਹੀ ॥੧॥
"In the heavenly paradise, in the nether regions of the underworld, on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. Everyone calls upon You with their palms pressed together, saying, "Shiva", "Shiva" ("the Master of happiness", "the Master of happiness"). O Merciful Lord and Master, everyone cries out for Your Help. ||1||"
(Gauree M:5, 207)

ਨਿੰਦਕੁ ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਾਟਿਓ ॥ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ ਸਿਵ ਕੈ ਬਾਣਿ ਸਿਰੁ ਕਾਟਿਓ ॥੧॥ ਰਹਾਉ ॥"When the Guru shows His Grace, the slanderer stops (slandering). The Supreme Lord God becomes merciful (upon that slanderer); with the Naam-arrow of 'Shiva', the Lord that epitomises helping others, (the Guru) cuts the head off (that person's ego). ||1||Pause||" (Todee M:5, 714)

In the Shabad "Deh Shiva Bar Mohe Eihai...", Shiva here means Vaheguru, not for a Hindu demi-god. This can be cross-referenced with Sri Guru Granth Sahib Ji with the above Shabads. The "a" sound at the end or in Panjabi ਾ (kannaa sound), it adds the mean "O" or ‘ਹੇ’. Therefore "Shiva" becomes "O Vaheguru" or "ਹੇ ਵਾਹਿਗੁਰੂ’ ਹੈ".

#10 "It is claimed that Bachitar Naatak is the autobiography of Guru Gobind Singh Ji, but it has no relevance to Gurmat or Sikh history. For argument sake if Guru Gobind Singh Ji did do meditation at Hemkunt [Sahib] in his past life, why do we need to know this? Our history begins when Guru Ji becomes the Guru, not before."
RESPONSE: Interesting that we don't use the same logic for each of the Guru Sahibaans. When analysing the life of Guru Angad Dev Ji we cannot help but mention his life as Bhai Lehna Ji. We don't just begin when he meets Guru Nanak Dev Ji, but we go beyond that and we remember that before meeting Guru Ji, Bhai Lehna Ji was a worshipper of of Vaishnu Devi. However, meeting Guru Nanak Dev Ji he gives up worshipping Vaishnu Devi and becomes a worshipper of Akaal Purakh. Similarly, when we remember Guru Amar Daas Ji, we also talk about their life before becoming the Guru when they were know as Baba Amar Daas Ji and had no Guru until meeting Guru Angad Dev Ji through his daughter-in-law. Similarly, history is written about and we remember the past life of Guru Raam Daas Ji when he is called Bhai Jetha Ji and so on. So why are people so disturbed and upset to read the history of Guru Gobind Singh Ji before he became the Guru? The whole Bachitar Naatak, which is the autobiography of Guru Gobind Singh Ji, is in Praise of Akaal Purakh and rejects all other religious paths, beliefs, and demi-gods.

Soon after, the group of individuals decided to change the topic and moved on to challenge Naam and the Gurmantar. The next post will discuss the topic of Naam and Gurmantar.

Anti-Sikhi Parchaar (Part 1): Introduction

It is very worrying how anti-Sikh parchaar is happening within us by those who look like Gursikhs and claim to stand by the Panthic Sikh Rehat Maryada but undermine the very fundamentals of Sikhi like Gurmantar, Amrit-vela, Nitnem, Bibek, Bana, and Dasam Bani. These views seem to stem from the Kala-Afghana group which go further to deny the existence of reincarnation, an after life, Sachkhand, Dharam raaj, Jamdoot, need to wear Panj Kakkaar. What's left?

Anyone is entitled to have their own views, however, it is worrying when someone with views not aligned to Gurbani tries to "convert" others visiting the Gurdwara to learn from the Guru with an "in your face" approach and confuse innocent members of the Sangat who may lack knowledge of Gurbani to begin with. From my personal experience, this anti-Sikh parchaar is done by targeting people one-to-one in Gurdwaras and Sikh events and claiming to want to have a “Gurmat vichaar” and “learn from you”. They will use Gurbani from Sri Guru Granth Sahib jee to justify their claims and attacks on the basics and fundamentals of Sikhi, confusing most people. It is very alarming how innocent minded people who lack knowledge can be so easily manipulated into questioning the fundamentals of Sikhi and be made to break away from Rehat and Gurbani in a cunning way.

It is important that we are firstly have the awareness to identify such vichaar that undermines Sikhi and breaks one from Rehat and Gurbani. Such individuals avoid talking to the whole Sangat (I am guessing as they may be challenged) and instead seek to brainwash people sitting in the Langar hall or stop someone outside the Gurdwara Sahib. Every Sikh should be self-aware and able to spot whether the person talking to them is seeking to increase your spirituality or destroy your spirituality, increase your love for Sikhi and Rehat or destroy it, etc. Take good from all, however when someone is saying something break's one's spirituality and contradicts Gurbani that one should be able to either walk away or lovingly explain to the person that you don't wish to hear such views.

Sikhs have been killed in holocausts and genocidal campaigns however, Sikhs have always recovered from mass loss of lives. Sikhs have always remained in Chardi Kalaa and recovered from great physical hardships imposed on them in history. Those that seek to destroy Sikhs and Sikhi, have taken a new approach now. If Sikhs cannot die, then kill their Sikhi. However, the attack in not from only outside but people planted within or perhaps being used without them even knowing. If Sikh begins to undermine the Guru’s Rehat, begin questioning the source of his or her existence (i.e. Nitnem Banian), and source of life of his or her people (i.e. Naam), then no tanks, guns or poisonous gas is needed to kill the Sikh, the Sikh will die within.

Every Sikh needs to be aware of the new attempts of an ideological genocide of Sikhi. History books are being re-written, historical Gurdwaras are being destroyed and rebuilt in the name of Kaar-seva, and now people dressed as Sikhs are within us preaching against the fundamentals of Sikhi in the disguise of “Gurmat Parchaar”. This is not by particular speakers or personalities, however, now groups of individuals living in communities are doing the best to break locals away from Rehat, Gurbani and Naam – without which a Sikh cannot be a Sikh.

The upcoming few posts will expose such attacks on Sikh fundamentals of Nitnem Banian, Bibek, Bana, Gurmantar, Naam and some Gurmat based responses using Gurbani and Panthic Sikh Rehat Maryada.

Bhai Jeevan Singh Jee: Keertan Vichaar on Khalistan

Bhai Sahib Jeevan Singh jee does viakhiyaa (explanation) of a Shabad of Bhai Nand Lal jee and uses references from Gurbani to explain the purpose of life, the state of the world, how the world can be saved and about Khalistan:

ਦੁਲਭ ਜਨਮੁ ਪੁੰਨ ਫਲ ਪਾਇਓ ਬਿਰਥਾ ਜਾਤ ਅਬਿਬੇਕੈ ॥ 
With difficulty this precious human life is obtained as a reward for past actions, but without discriminating wisdom, it is wasted in vain.

ਰਾਜੇ ਇੰਦ੍ਰ ਸਮਸਰਿ ਗ੍ਰਿਹ ਆਸਨ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਕਹਹੁ ਕਿਹ ਲੇਖੈ ॥੧॥
(We never thought of that) without devotional worship of Vaheguru, then what use are heaven like mansions and thrones like those of King Indra? ||1||

ਨ ਬੀਚਾਰਿਓ ਰਾਜਾ ਰਾਮ ਕੋ ਰਸੁ ॥
(Those engrossed in Maya) have not considered the sweet enjoyment of the Name of Vaheguru, our King;

ਜਿਹ ਰਸ ਅਨਰਸ ਬੀਸਰਿ ਜਾਹੀ ॥੧॥ ਰਹਾਉ ॥
this sweet taste shall cause you to forget all other tastes and pleasures. ||1||Pause||

ਜਾਨਿ ਅਜਾਨ ਭਏ ਹਮ ਬਾਵਰ ਸੋਚ ਅਸੋਚ ਦਿਵਸ ਜਾਹੀ ॥
(O Vaheguru!) Whilst knowing and understanding we still become fools and insane. We do not consider what we should consider; our days are passing away. 

ਇੰਦ੍ਰੀ ਸਬਲ ਨਿਬਲ ਬਿਬੇਕ ਬੁਧਿ ਪਰਮਾਰਥ ਪਰਵੇਸ ਨਹੀ ॥੨॥
Our passions are growing strong, and our Bibek Budh (discriminating wisdom) is weakening; we have no thought about what is our supreme objective. ||2||

ਕਹੀਅਤ ਆਨ ਅਚਰੀਅਤ ਅਨ ਕਛੁ ਸਮਝ ਨ ਪਰੈ ਅਪਰ ਮਾਇਆ ॥
We say one thing, and do something else; Maya has become strong that we do not understand anything (about our foolishness).

ਕਹਿ ਰਵਿਦਾਸ ਉਦਾਸ ਦਾਸ ਮਤਿ ਪਰਹਰਿ ਕੋਪੁ ਕਰਹੁ ਜੀਅ ਦਇਆ ॥੩॥੩॥
(O Vaheguru!) Your Ravi Daas says -  I am now detached from this foolish mindset; please, spare me Your anger over my misunderstanding, and have mercy on my soul. ||3||3||  
(Sorat'h Ravidaas, 658)

Bhai Jeevan Singh Jee: Importance of Kesh

Bhai Sahib Jeevan Singh Jee combing his Kesh

ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ||

gurmukh rom rom har dhiaavai.

The Gurmukh meditates on the Lord with every hair of his body.

(Raamkalee M:1, 941)

Bhai Sahib said when you look after your Kesh (hair) properly they act as conductors of Naam current. Your Kesh on the head connects you to the sky and above. Your daarhi (beard) connects you to the ground and below. Your moustache connects you to the world around you. When these currents join the Naam feels like electric current going through your body.

Vaheguru!