[Video] Baba Fareed Ji was a Sikh of Guru Nanak Dev Ji...

The below video made by the Gurmat Bibek team sheds light on who baba Fareed Ji in Sri Guru Granth Sahib Ji is. Lots of misunderstandings are rife about Baba Fareed Ji. Some claim that he was from the 12th century while others argue that he was a Muslim, but the fact of the matter is that he was not only a contemporary of Guru Nanak Dev Ji, but he was also a very devout Gurmukh. Please watch the video:

ਕੁੰਭ ਅਤੇ ਗੁਰਮਤ | Kumbh (coconut and water ritual) and Gurmat...

I was having discussion about the Sikh Rehat Maryada document with someone. The other person said it was prohibited by the Sikh Rehat Maryada document to place water near to Sri Guru Granth Sahib Ji during the reading of an Akhand Paath Sahib.


The actual Sikh Rehat Maryada document states:

(ਕ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪੰਘੂੜੇ ਦੇ ਪਾਵਿਆਂ ਨੂੰ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਕੰਧਾਂ ਜਾਂ ਥੜ੍ਹਿਆਂ 'ਤੇ ਨੱਕ ਰਗੜਨਾ ਜਾਂ ਮੁੱਠੀਆਂ ਭਰਨੀਆਂ, ਮੰਜੀ ਸਾਹਿਬ ਹੇਠਾਂ ਪਾਣੀ ਰੱਖਣਾ, ਗੁਰਦੁਆਰਿਆਂ ਵਿਚ ਮੂਰਤੀਆਂ (ਬੁੱਤ) ਬਨਾਣੀਆਂ ਜਾਂ ਰੱਖਣੀਆਂ, ਗੁਰੂ ਸਾਹਿਬਾਨ ਜਾਂ ਸਿੱਖ ਬਜੁਰਗਾਂ ਦੀਆਂ ਤਸਵੀਰਾਂ ਅੱਗੇ ਮੱਥੇ ਟੇਕਣੇ, ਇਹੋ ਜਿਹੇ ਕਰਮ ਮਨਮੱਤ ਹਨ।
f. Pressing the legs of the cot on which Sri Guru Granth Sahib Ji is installed, rubbing nose against walls and on platforms held sacred, or massaging these, placing water below Sri Guru Granth Sahib Ji’s seat, making or installing statues, or idols inside the gurdwaras, bowing before the pictures depicting the Sikh Gurus10 or elders - all these are Manmat, irreligious self-willed actions that are contrary to Gurmat (the Guru’s way).

Placing water undearneath the Manji Sahib or seat of Sri Guru Granth Sahib Ji, however, prohibition keeping water in a container nearby is not prohibited.

It is common Sikh personal practice, of placing water nearby a place or individual reading Gurbani, in particular when doing Nitnem at home. The reason behind this is that the water will absorb the vibrations of Gurbani and become blessed.

When someone condemns this practice and states that Gurbani has no effect on water, then they are indirectly questioning the process of Khande-Di-Pahul, known as Amrit, being prepared. Panj Pyaare sit around a Sarbloh Baattaa (iron bowl) filled with water and Pataase, and whilst looking into the water they each recite a Bani and stir the Sarbloh Khanda (double-edged sword). It is accepted that the reciting of Gurbani makes the water into Amrit. Now, if Gurbani can have such an impact on water in an Amrit Sanchaar, then it must have some, even if a little, impact when an individual lovingly reads Gurbani near water either at home or a Gurdwara Sahib.

Now, the Sikh Rehat Maryada document states:

ੲ) ਅਖੰਡ ਪਾਠ ਜਾਂ ਹੋਰ ਕਿਸੇ ਤਰ੍ਹਾ ਦੇ ਪਾਠ ਵੇਲੇ ਕੁੰਭ, ਜੋਤ, ਨਲੀਏਰ ਆਦਿ ਰਖਣ ਜਾਂ ਨਾਲ ਨਾਲ ਜਾਂ ਵਿਚ ਵਿਚ ਕਿਸੇ ਹੋਰ ਬਾਣੀ ਦਾ ਪਾਠ ਜਾਰੀ ਰਖਣਾ ਮਨਮਤ ਹੈ |
c. It is Manmat, contrary to the Guru’s Way, to place a Kumb (a ritualistic pot), Jyot (a venerated ritualistic flame), (a ritual) coconut etc. during an Akhand Paath, or to read another Paath (scriptural reading) side by side or during the Akhand Paath. 

It must be remembered that the Sikh Rehat Maryada document was written in response to the growing Brahmanical practices and influences of Hinduism in Gurdwaras. The Maryada, is a very basic outline, and does not elaborate in detail on points. This one reason, that sometimes the Maryada document can be misunderstood or read with different interpretations. 

Kumbh ritual in Hindu worship

The Sikh Rehat Maryada document does not state that keeping 'Jal', meaning water, near the reciting of Gurbani is Manmat. Instead the word Kumbh (ਕੁੰਭ), literally meaning a pot, is mentioned. In the context of Hindu rituals, a Kumbh is a pot of water, with its mouth covered usually with a red cloth that is tied around with a red ritual thread called a Maulee (ਮੌਲੀ). Then a coconut, wrapped in red material, is placed on top of it to complete the Kumbh ritual. Hindus believe that a coconut resembles the human head, and therefore a coconut is chosen as a substitute for human or animal sacrifice in religious rituals.

The Sikh Rehat Maryada document prohibits such ritualistic behaviour influenced by Hinduism. Sikhs do not believe in human, animal or any substitute sacrificial rituals. The Guru asks us sacrifice, i.e. fully submit, our mind and body:

ਗੁਰ ਮਿਲਿ ਲਧਾ ਜੀ ਰਾਮੁ ਪਿਆਰਾ ਰਾਮ ॥

Meeting with the Guru, I have found my Beloved Lord God.

ਇਹੁ ਤਨੁ ਮਨੁ ਦਿਤੜਾ ਵਾਰੋ ਵਾਰਾ ਰਾਮ ॥

I have made this body and mind a sacrifice, a sacrificial offering to my Lord.

(Vaddhans M:5, Ang 576)

However, coconuts can be donated as fruit offering to the Gurdwara and placed before Guru Sahib for distributing to the Sangat to eat.

In regards to water, there is no restriction in keeping water in a container nearby to where Gurbani is being recited in order for the water to get absorbed with the energy and sound of Gurbani in order to later drink it. Science has now proven that water has memory and words and thoughts can influence its life energy. Many Gursikhs use this spiritualised water for Amrit Sanchaars. However, reducing such practices to mere ritualism or holding the belief that not having water next to Sri Guru Granth Sahib Ji makes an Akhand Paath Sahib deficient is contrary to Gurmat.

Leamington Spa 550th Gurpurb Celebration

On 16th November, the 550th Gurpurb of Guru Nanak Dev Ji was celebrated in Leamington Spa. The Leamington and Warwick Sikh Forum organised the event at the Royal Spa Centre which saw more than 500 people celebrate the historic 550th Gurpurb. Along with talks from special guests, children sang Shabads and traditional Dhadi Vaars. 

The event ended with special Gurpurb lights being switched on in the centre of Leamington Spa for all the public to view and hopefully get them interested into knowing more about who Guru Nanak Dev Ji was and what his message was for the world.

 

Story of Parmvir Singh (Canada)...

Vaheguroo Jee Ka Khalsa Vaheguroo Jee Kee Fateh 

...While growing up I was fortunate enough to have a family that practised Sikhi. As a result of this, I was kesdhari (maintained unshorn hair) for most of my life. My parents did make an effort to educate me about Gurbani, the Gurus, and various other aspects of Sikhi. This continued for many years of my life. However as the years passed by, I began to care less and less about Sikhi. This was mainly because of the sangat (company) that surrounded me. My friends didn't really care much for Sikhi as they either identified themselves just as Punjabis or people who believed in completely different faiths. Naturally they had a heavy influence on me and eventually my views steered away from Sikhi I was basically absorbed in maya (the world-illusion). I just wanted to be cool and "fit in", whether that meant cutting my beard, eating meat and doing many other anti-Gurmat things. And that's exactly what happened when I was in first year of university. I did all of these things in secrecy just so that I wouldn't disappoint my family. It came to a point where I somewhat despised the Sikhi saroop (identity) of keeping kes (hair) and the wearing of a dastaar (turban). 

My life took a quick turn in second year of university when I randomly decided to join the university's Sikh Students' Association. At first I didn't really think much of the religious aspect of the group as I just was looking to put something down on my resume/CV. But as I started to attend more of the programs they held (such as discussions and simran (meditation) programs) I developed more of an interest in Sikhi. One day I attended a youth kirtan program that they held, and I can definitely say that it had an enormous impact on my Sikhi and my life. I had heard kirtan before, but this was the first time when I heard young Gursikhs singing kirtan live. Description in words do no to justice to what I felt. It was nothing short of absolute anand (bliss). This was the first time in my life where the Shabad (sacred hymn) made sense to me. It was as if Guru Maharaaj themselves where speaking to me through the words of Gurbani. Usually I would never make the effort to sing along, but this time I never wanted to stop singing the Lord's praises. Eventually I made many Gursikh friends through the Sikh Students' Association and they suggested that I attend both Singhs Camp and Khalsa Camp British Columbia. My experiences at these camps are ones that I will cherish for the rest of my life. It was here where I made several important realizations: those being the importance of the Guru's bana (dress), Amrit, kirtan in saadh sangat (the holy company), Sikhi saroop (Sikh identity i.e. kes and dastaar). And as I was learning all of these amazing things, I was having the time of life. 

Finally my main transformation towards a Sikhi lifestyle was after hearing on of your kathas (talks), Bhai Sahib. After the camps I was inspired to listen to kirtan only and listening to any online katha. I came across your katha of the story of Bhai Manjh on YouTube. Here was Bhai Manjh, a man who gave up EVERYTHING he had: his mind, body, reputation, health and wealth. All of this so he could love and serve Guru Arjan Dev Ji Maharaaj. And when Bhai Manjh is then trapped in a well, and is in need of the help, what does Guru Maharaaj do? Guru Arjan Dev Ji Maharaaj, the King of Kings, comes RUNNING to his devotee, embraces him saying, "I am yours". When I heard this I was practically in tears. There is nothing more beautiful in this world than the idea of surrendering yourself to the Guru in return for Their love. At that point I knew what I wanted in life. I too wanted to be in the arms of Guru Arjan Dev Ji Maharaaj for the rest of my life. I too wanted Guru Ji to come running to me if I ever needed Them. I too wanted Their love and to be Their servant for eternity. I then thought to myself, if Bhai Manjh surrendered everything he had to gain this, then how is it that I can't give up cutting my hair, eating meat, or anything of these other things? How is it that so many human beings on this earth do not do the things Bhai Manjh did, and follow each and every hukam (order) of the Guru, in order to gain the love of Akaal Purakh Vaheguroo? 

All of this makes me think back to how blessed I was to born into a Gursikh family in the first place. The Guru was already trying to guide me to the right path, but my ignorance took me the opposite way. Even then the Guru still turned me towards Sikhi at the end of the day. I am extremely fortunate that Guru Sahib has blessed me with their Amrit recently, and I am forever grateful for this. I am also grateful for the sangat they have blessed me with, for had it not been for the Gursikhs I met, who knows where I could have been today. I cannot stress how important of a role sangat plays in my life to help my grow as a Sikh. I understand my journey to Sikhi was probably not as difficult as some other people, but I think it's also important to realize how easily one can by swayed away from Sikhi even if people around you practice it (like my family). That's why it's always good to try to grow as a Sikh in any way possible. Whether that entails meeting a new Gursikh sangat that you might be able to relate to (like in my case) or doing other things that help you get closer to the Guru (e.g. reading bani you haven't read before, doing simran, nitnem during amrit vela, etc.). You definitely will not regret it. 

ਮੇਰੇ ਹਰਿ ਪ੍ਰੀਤਮ ਕੀ ਕੋਈ ਬਾਤ ਸੁਨਾਵੈ ਸੋ ਭਾਈ ਸੋ ਮੇਰਾ ਬੀਰ ॥੨॥ 

mere har preetam kee koee baat sunaavai so bhaaee so meraa beer. ||2|| 

Whoever tells me the Stories of my Beloved Lord is my Sibling of Destiny, and my friend. ||2|| 

...Vaheguroo Jee Ka Khalsa Vaheguroo Jee Kee Fateh

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Note: Thank you to Veer Parmvir Singh for emailing me his personal story and asking it to be shared with the Sangat.

Dhan Hai , Dhan Hai Teree Sikhee!

In Memory of Chhote Sahibzaade & Mata Gujjar Kaur Ji

In Memory of Baba Moti Ram Mehra Ji...

In Memory of the Vadde Sahibzaade...

ਸੰਗਰਾਂਦ ਅਤੇ ਗੁਰਮਤ | Sangraand and Gurmat...

"Sangraand" (ਸੰਗਰਾਂਦ) refers to the first day of a month. The word comes from the Sanskrit word "Sakraant", which means that sun is moving from one position to another. The Bikrami Calendar used in the Indian subcontinent is based on the position of sun and the corresponding twelve months. So, the starting day of each month is when sun moves from its previous place to its new place. 

In Hinduism, Sangraand is a day to worship the Sun, receive good omens, and avoid bad omens or bad luck. People in India consider certain days based on the sun or moon as sacred and on those day performed certain religious rituals and chants in the hope of receiving certain rewards. This is clearly not Gurmat (the Guru's Way). Gurbani teaches:

ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥

All the days in accordance to the moon, and the days of the week are beautiful, when one contemplates (and attaches themselves to) the Guru's Shabad.

ਸਤਿਗੁਰੁ ਸੇਵੇ ਤਾ ਫਲੁ ਪਾਏ ॥

One obtains the (great) reward (of this human life) when one serves the True Guru.

ਥਿਤੀ ਵਾਰ ਸਭਿ ਆਵਹਿ ਜਾਹਿ ॥

These days in accordance to the moon and days of the week all come and go.

ਗੁਰ ਸਬਦੁ ਨਿਹਚਲੁ ਸਦਾ ਸਚਿ ਸਮਾਹਿ ॥

But the Word of the Guru's Shabad is only eternal and unchanging. Through it, one merges in the True Lord.

ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥

These days are only auspicious when one is coloured in the love of the Eternal Lord.

ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥੭॥

Those who are without the Divine-Name wander in delusion due to be spiritually weak. ||7||

(Bilaaval M:3, Ang 842)

Some people, influenced by Hinduism, may think coming to the Gurdwara, offering Parshaad, doing Seva or reading a certain Bani on the day of Sangraand  will bring more reward compared to another day, and help to avoid back luck. However this is not in accordance to Gurmat. But does that mean, Sangraand has no place in Sikhi and we should even avoid mentioning the word? No.

Before calendars, people based their understanding of time on nature, and lived their day to day lives based on this understanding. People didn't exactly have watches, phones or modern technology to help them. So they used full-moon days (pooran-mashee), no moon days (massiya), or the first day of the new month (sangraand), which are all based on the moon and sun, to live their day to day lives. It was practical for Sikhs in the past, to get the Sangat or the Panth to get together for a programme or event on these days. For those who could not make it to the Sangat or audience with the Guru every day, they would go at least once a month, or twice or three times a month, so that they had opportunity to be exposed to the Guru's teachings.

On the day of Sangraand, the Bani of 'Barah Maha' is read and explained in the Sangat. Barah Maha, means twelve months. There are two Banis in Sri Guru Granth Sahib Ji with this title. One is written by Guru Nanak Dev Ji in Raag Tukhaari, and the other is written by Guru Arjan Dev Ji in Raag Maajh. Just as Sangraand marks the moving of the sun's position, the Bani of Barah Maha reminds us that we should be spiritually moving forward in our life through Naam Simran and Gurbani. In Gurmat, Sangraand is not about celebrating a special or sacred day or month in hope of good luck, but rather a day used an opportunity to celebrate the Guru, and bring Gurbani into our daily lives in the hope of spiritual growth.

"Guru Nanak Sahib" or "Guru Nanak Dev"?

 

Some time ago, I went to a function where I was stopped by an Uncle Ji. He said to me, "It is incorrect to call Guru Sahib "Guru Nanak Dev Ji". Hindus have corrupted us and added the name "Dev" to claim Guru Nanak Sahib Ji was a Hindu. Instead we should call Guru Sahib - Guru Nanak Sahib Ji or Baba Nanak... Look even Muslims call Guru Sahib - Baba Guru Nanak, not Guru Nanak Dev Ji."

Considering this Uncle Ji was a zealous preacher of the Sikh Rehat Maryada document and would probably have different interpretations to any Gurbani I quote, I thought I would reply back using the Sikh Rehat Maryada document. So I said, "Uncle Ji, the Sikh Rehat Maryada, in the first chapter where it defines a Sikh, states Guru Sahib's name as "Guru Nanak Dev Ji"." He replied, "The scholars at the time the Sikh Rehat Maryada was made were not aware of these things. This is a new discovery by the present day modern scholars of the Panth." I had already guessed who these "modern scholars of the Panth" are, who are more wise than the all the scholars, saints and respected Sikhs from Guru Sahib's time till now.

He continued, "Look "Dev" is a Hindu name. What does it have to do with Sikhi?" I replied, "What about "Guru Angad Dev Ji" and "Guru Arjan Dev Ji"?... Gurbani also mentions Guru Nanak Dev." He replied, "Where "Dev" is mentioned with the Guru, it means "Daivee Shaktee" (possessor of Divine-Power), not "Dev" as a Hindu name that makes the Guru into another Devta (god) of the Hindus." I was thinking, if he accept that "Dev" means the possessor of divinity or divine-power, then what's the problem!

I replied, "Guru Ram Das Ji named his son, "Maha Dev". The third and fourth Gurus' name have "Daas". Guru Nanak Dev Ji's and Guru Ram Das Ji's sons had the name "Chand" in their names. Following your logic, all these names are linked to Hindus names and therefore must be rejected." He replied, "No, you are not getting what I am saying. You are not trying to understand. Guru Nanak Sahib Ji sounds much better than Guru Nanak Dev Ji. Baba Guru Nanak or Pir Nanak, sounds better than Guru Nanak Dev. Guru Nanak Dev is only a modern invention."

The conversation cut short and did not continue. But it made me thinking, how much of a Hindu-phobia some people have that they are coming up with weird theories to reject things that are supported by Sri Guru Granth Sahib Ji, Dasam Bani, the writings of Bhai Gurdaas Ji, and other Panth accepted sources of Sikh history. What next - Hindus drink water, so we have to stop drinking water?

Before getting caught up in anyone's argument, we should always check to see if what the person is saying matches Gurbani. Now, when we read Gurbani, you will realise that Guru Arjan Dev Ji calls the first Guru - "Guru Nanak Dev". See below:

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ 
kabeer dhiaae-o ek rang ||
Kabeer meditated on the One Lord with love. 

ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ॥ 
naam-dev har jeeo basehi sang ||
Naam Dev lived with the Dear Lord. 

ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ ॥ 
ravi-daas dhiaae prabh anoop ||
Ravi Daas meditated on God, the Incomparably Beautiful. 

ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ॥੮॥੧॥ 
gur naanak dev govind roop ||8||1||
Guru Nanak Dev is the Embodiment of the Lord of the Universe. ||8||1|| 
(Raag Basant - Guru Arjan Dev Ji - Ang 1192)

Someone else on the Internet claimed, "Look, Guru Sahib it referred the majority of the time as "Guru Nanak" in Sri Guru Granth Sahib Ji. So, even if it "Guru Nanak Dev" is mentioned once in Gurbani, we should "Guru Nanak" instead." Using that logic, makes no sense. What appears more often "Nanak" or "Guru Nanak"? The answer is - "Nanak". So does that mean, we should not say "Guru Nanak", and just refer to Guru Sahib as "Nanak"? I am sure, everyone with some sense would say "no".

Furthermore, there is another Shabad in Sri Guru Granth Sahib Ji, in which Giani Harbans Singh translates the word "Dev" to be attached to the name of Guru Nanak Ji:

ਮਿਲੁ ਨਾਨਕ ਦੇਵ ਜਗਤ ਗੁਰ ਕੇਰੈ ॥੨॥੧॥੩੪॥ 
mil naanak dev jagat gur kerai ||2||1||34||
Please come and meet (Guru) Nanak Dev, the Guru of the World. ||2||1||34||
(Raag Kaanraa - Guru Arjan Dev Ji - Ang 1304)

If people have such a "phobia" with the name "Dev" then what will they do where it says "Guru Arjan Dev" in Gurbani?

ਜਪ੍ਯਉ ਜਿਨ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥ 
japayo jinh arjun dev guroo fir sankatt jon garabh na aayo ||6|| 
Whoever meditates on Guru Arjun Dev, shall not have to pass through the painful womb of reincarnation ever again. ||6|| 
(Svaiyye Mahalla 5 - Bhatt Mathura - Ang 1409)

Then if study Bhai Gurdaas Ji's Bani, it is clear that he refers to Guru Sahib as "Guru Nanak Dev" as well. In Vaar 1, Bhai Gurdaas Ji clearly gives the title "Guru Nanak Dev Ji" to the first episode relating to Guru Sahib's life:

Pauri 24:

੨੪ : ਗੁਰ ਨਾਨਕ ਦੇਵ ਜੀ ਦਾ ਪਹਿਲਾ ਪ੍ਰਸੰਗ 
24 : gur naanak dev jee daa pahilaa prasang 
First episode of Guru Nanak Dev Ji

Then in Vaar 26, there are episodes or Pauris that are given the title of "Guru Nanak Dev":

੨੧ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ
21 : guroo naanak dev
Guru Nanak Dev 

੨੨ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ22 : guroo naanak dev
Guru Nanak Dev 

੩੦ : ਗੁਰੂ ਨਾਨਕ ਦੇਵ30 : guroo naanak dev
Guru Nanak Dev

Then the second Kabit of Bhai Gurdaas Ji, it says Guru Sahib's name as "Nanak Dev" three times:

ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ॥

satigur naanak dev, paarbrahm pooran brahm ॥1॥2॥ 
Vahiguru (Lord) who is transcendental and immanent in the form of Guru Nanak Dev.
(Pauri 1)

ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਬ੍ਰਹਮ ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ॥੨॥੨॥ 
paar-brahm pooran brahm, satigur naanak dev ॥2॥2॥ 
Satgur (True Guru) Nanak Dev is the immanent form of God.
(Pauri 2)

ਸਤਿਗੁਰ ਨਾਨਕ ਦੇਵ ਦੇਵ ਦੇਵੀ ਸਭ ਧਿਆਵਹਿ ।

satigur naanak Dev, dev devi sabh dhiaavehi ।

All gods and goddesses contemplate on the True Guru, Guru Nanak Dev. 

(Pauri 3)

 

One can respectfully refer to Guru Sahib as "Satguru Nanak Ji", "Guru Nanak Paatshaah Ji", "Guru Nanak Sahib Ji" or "Guru Nanak Ji". However, if someone criticises someone for respectfully saying "Guru Nanak Dev Ji" and saying it is wrong to say it, then it is pretty clear from the above, that the person claiming such a thing is ill-informed. No modern-day Sikh, irrespective of how much a scholar they may claim to be, can be wiser than Guru Arjan Dev Ji or Bhai Gurdaas Ji.

Inspiration: Bhai Dharam Singh Charitable Trust...

Guru Nanak Dev Ji - The Light of the world...

ਬਲਿਓ ਚਰਾਗੁ ਅੰਧ੍ਯਾਰ ਮਹਿ ਸਭ ਕਲਿ ਉਧਰੀ ਇਕ ਨਾਮ ਧਰਮ ॥ 

balio charaag andhyaar mehi sabh kal udharee ik naam dharam || 

(Guru Nanak is) the lamp lit in the darkness; all are saved in this time, through the One Name and faith in the Dharam (preached by Guru Nanak). 

ਪ੍ਰਗਟੁ ਸਗਲ ਹਰਿ ਭਵਨ ਮਹਿ ਜਨੁ ਨਾਨਕੁ ਗੁਰੁ ਪਾਰਬ੍ਰਹਮ ॥੯॥ 

pragatt sagal har bhavan mehi jan naanak gur paar-braham ||9|| 

O Lord! It has been revealed in the worlds that Your servant Nanak is God in form of the Guru. ||9|| 

 (Svaiyye Mahalla 5 - Guru Arjan Dev Ji - Ang 1387)

Dhan Baba Deep Singh Ji...

 

 

15th November marks the Shaheedi Divas (martyrdom day) of Anokhe Shaheed (the unique martyr)- Baba Deep Singh Ji. Baba Ji’s Shaheedi (martyrdom) illustrates the power of Amrit, Gurbani and Naam. The All-Powerful Guru can make anything happen. He can make a Sikh smile and recite Japji in bliss whilst being sawn alive, make a Sikh happily accept being cut piece by piece and not move an inch of their body, and make a Sikh fight with their severed head held in the palm of their hand. 

 

Baba Deep Singh Ji was a master 15 languages, scribe of 5 Saroops of Satguru Sri Guru Granth Sahib Ji, a Saint-mystic absorbed in Naam, a Sarbloh warrior that was matchless on the battlefield, a leader that knew how to unite the Panth, a Parchaarik (preacher) who inspired countless, a scholar who learnt the meanings of Gurbani from Satguru Gobind Singh Ji Maharaj, an embodiment of Seva (selfless-service), and a banner of justice who protected the poor and weak. 

ਪਉੜੀ ॥

pauRee ||

Pauree:

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜੋ ਸਤਿਗੁਰ ਚਰਣੀ ਜਾਇ ਪਇਆ ॥

dhan dhan so gursikh kahee-ai
jo satgur charnee jaae peyaa ||

Blessed, blessed is that Sikh of the Guru, who goes and falls at the Feet of the True Guru.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਹਰਿ ਨਾਮਾ ਮੁਖਿ ਰਾਮੁ ਕਹਿਆ ॥

dhan dhan so gursikh kahee-ai
jin har naamaa mukh raam kahiaa ||

Blessed, blessed is that Sikh of the Guru, who with his mouth, utters the Name of the Lord.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਸੁ ਹਰਿ ਨਾਮਿ ਸੁਣਿਐ ਮਨਿ ਅਨਦੁ ਭਇਆ ॥

dhan dhan so gursikh kahee-ai
jis har naam suni-ai man anad bheyaa ||

Blessed, blessed is that Sikh of the Guru, whose mind, upon hearing the Lord's Name, becomes blissful.

ਧੰਨੁ ਧੰਨੁ ਸੋ ਗੁਰਸਿਖੁ ਕਹੀਐ ਜਿਨਿ ਸਤਿਗੁਰ ਸੇਵਾ ਕਰਿ ਹਰਿ ਨਾਮੁ ਲਇਆ ॥

dhan dhan so gursikh kahee-ai
jin satgur sevaa kar har naam leyaa ||

Blessed, blessed is that Sikh of the Guru, who serves the True Guru, and so obtains the Lord's Name.

ਤਿਸੁ ਗੁਰਸਿਖ ਕੰਉ ਹੰਉ ਸਦਾ ਨਮਸਕਾਰੀ ਜੋ ਗੁਰ ਕੈ ਭਾਣੈ ਗੁਰਸਿਖੁ ਚਲਿਆ ॥੧੮॥

tis gursikh kau hau sadaa namaskaaree
jo gur kai bhaanai gursikh chaliaa ||18||

I bow forever in deepest respect to that Sikh of the Guru, who walks in the Way of the Guru. ||18||

(Raag Vadhans - Guru Amar Daas Ji - Ang 593)

INFORMATION FOR NON-SIKHS: THE SIKH DIWALI...

THE SIKH DIWALI:

BANDI CHHOR DIVAS
(THE DAY OF LIBERATION)

This Wednesday marked the Sikh festival of ‘Bandi Chhor Divas’ (also spent ‘Bandi Shhor Divas’), which coincides with the Indian cultural festival and holiday of Diwali. This whole week Sikhs across the world will be celebrating this festival.

Bandi Chhor Divas, literally meaning the day of liberation, celebrates the release of the sixth Guru of the Sikhs from prison along with fifty-two other political prisoners whose release was secured by the Guru’s refusal to leave prison without them in 1619.

The 17th century intolerant and cruel Emperor of India, wary of those who might oppose his tyrannical rule, arrested the sixth Guru of the Sikhs, Guru Hargobind Sahib Ji, who was speaking up for social and religious justice and fighting injustice. Others were also imprisoned in a fort converted as a prison called the Gwalior Fort.

After falling in and receiving advice from various saints, the Emperor realised his error in imprisoning the Guru in which the Light of God shined. As the festival of Diwali approached, the Emperor ordered the release of the Great Guru. To his surprise, the Guru refused to leave unless all the other political prisoners were released at the same time.

The Emperor decided to compromise and said that anyone who could hold onto the Guru’s clothes could be freed with him. He thought that at the most, two or three of his fellow prisoners would be able to go with the Guru through the fort’s narrow passage to freedom. In the event, the Guru walked to freedom followed by all the 52 political prisoners holding onto robe made with 52 flowing segments sewn to it. The Guru became known as ‘Bandi Chhor Daathaa’ (the Giver of Freedom).

The story reminds Sikhs to put the wellbeing of others before our own; in this case the freedom and human rights of the Guru’s fellow captives. Bandi Chhor Divas is a useful reminder to the rest of us to make concern for others part of our daily lives.

Amritsar Visit: Meeting the 'Karhah Prashaad' Sevadaars

Some years ago I watched a video documentary on YouTube that was made by a non-Sikh lady on how Karhah Prashaad is made at Sri Harmandir Sahib Ji. It was very disappointing to see that in the video documentary a non-Amritdhari with cut-hair helping to cook the Karhah Parshaad and then those who carry the Prashaad from the Kitchen were non-Amritdhari cut-haired individuals. Sikh Rehat Maryada was clearly being violated. It was disheartening that where the tradition of Langar being prepared and served by the Khalsa has been mostly lost in the Panth, now the tradition of the Karhah Prashaad being made and served by the Khalsa was lost in the most central shrine of the Sikhs.

ਰਹਿਤ ਬਿਨਾ ਪ੍ਰਸਾਦ ਵਰਤਾਵਹਿ |…ਗੋਬਿੰਦ ਸਿੰਘ ਜਮ ਕਰੈ ਖੁਆਰ |੧੦| 
“A person who doesn’t maintain Rehat distributes Prashaad… Guru Gobind Singh Ji says that that person will be disgraced when death comes.”
(Thankhahnama: Bhai Nand Lal Ji, p. 58

During last month's visit to Panjab, I decided to find out where and how the Karhah Prashaad is made at Sri Harmandir Sahib. When I went to the Karhah Prashaad counter and asked the Sevadaar that I would like to see where Prashaad was made, the Sevadaar replied politely that we can come behind the counter through a door further down. When we entered the area, I was surprised that all the Sevadaars were so welcoming and friendly. There was a small room where the manager for the Karhah Prashaad sat. He, along with all of his colleagues were so friendly and polite. We were welcomed and given full respect. We explained that we wished to see where the Karhah Prashaad is made. A Sevadaar took us up some narrow steps that spiralled upwards. It would be difficult for an outsider to to venture upwards without being guided. Upstairs there was a room that had no windows and was hot. There were a number of large Sarbloh Karhaahees on large stoves. 

There was one Singh preparing the Karhah Prashaad. In one Karhaahee there was a mixture of sugar and water being boiled, and in another the Karhah Prashaad was being made. The Sevadaar told us that he is Amrithari, and that only Amritdharis are allowed to cook Karhah Prashaad. He said unauthorised persons are not allowed in this area, however the cleaners are sometimes non-Amritdharis and sometimes guests may come up to view what is happening, however the cooking and transporting of the Karhah Prashaad is done by Amritdhari employees of the SGPC. 

 

When we went back downstairs we went pass the area manager's office to say thanks. All the Sevadaars were again so polite and welcoming. I shared how I had seen a video documentary on Sri Harmandir Sahib and hence I wanted to see where and how Karhah Prashaad was cooked. The Sevadaars explained that the documentary must have shown Karhah being cooked in the Kitchen of Guru Ram Das Langar. He explained that they have Karhah or Halwa as a dessert, and in the cooking of Langar the rules are relaxed, even though in theory it should be only Amritdharis cooking and serving.

The Sevadaar shared that the Karhah Prashaad served in the early morning hours at Sri Darbar Sahib comes from the Dera of Baba Sham Singh. This Degh is made and served by Rehatvaan Singhs and is eaten by Bibekis and Sarblohis. The Degh offered within the inner sanctum of Sri Darbar Sahib, i.e. the Degh that is offered into your hands whilst sitting down in Sri Darbar Sahib, is made and served by Amritdhari employees of the SGPC. However, the manager shared that the Degh served outside at the entrance and exist of Sri Darbar Sahib near Darshani Deori, has Karhah Parshaad touched by non-Amritdharis. The reason for this is that anyone and everyone can get Prashaad from the counter, which is given in leaves or a steel plate. They take it up to the Prashaad counter near Darshani Deori to have Kirpan Bhet (tucked with a Kirpan). Half the Prashaad is put in a large serving vessel and the the rest the individual keeps. So all the Karhah Prashaad collected in the large serving vessel that is later distributed at the Darshani Deori by Sevadaars who standing and ready to distribute Prashaad, is not suitable for Bibeki Singhs.

ਭਾਦਣੀ, ਹੁਕਈ, ਕੁਰਹਿਤੀਏ ਪਾਸੋਂ ਕੜਾਹ (ਪ੍ਰਸਾਦ) ਕਰਾਏ, ਸੋ ਤਨਖਾਹੀਆ |
“One who gets a shaven-head person, a smoker, or someone who has committed a Kurehat (cardinal prohibition) to give Prashaad, becomes liable for Thankhaah (religious disciplinary action).”
(Thankhahnama: Bhai Chaupa Singh Ji, p. 102)

I then asked about the "Pinni Prashaad" that is offered in packets. They explained that "Pinni" is just a name. It's not actually a "Pinni". The "Pinni Prashaad" is actually Karhah Prashaad mixture without water, which is packed by Amritdharis in a room next to the office we were sitting. I was told if you add hot water to the mixture in the packet, you would get Karhah Prashaad. The "Pinni Prashaad" was for those people who for whatever reason, e.g. health reason, cannot visit Sri Darbar Sahib, but wish to have Prashaad.

Interview: Story of Bhai Pal Singh (France)

"ਪੁਲਸ ਮੈਨੂੰ ਕੁੱਟਦੀ ਰਹੀ ਤੇ ਮੈਂ ਵਾਹਿਗੁਰੂ ਦਾ ਜਾਪ ਕਰਦਾ ਰਿਹਾ..."

"The Police kept beating me, and I kept chanting Vahiguru..."

Remembering the 1984 Indian State Sponsored Genocide of Sikhs...

Gurbani: What happens to those who are filled with jealosy and spread lies?

Raag Gauree - Guru Raam Daas Ji - Sri Guru Granth Sahib Ji - Ang 308

ਸਲੋਕ ਮਃ ੪ ॥ 

salok mahallaa chauthhaa ||

Salok, Fourth Nanak: 

ਜਿਸੁ ਅੰਦਰਿ ਤਾਤਿ ਪਰਾਈ ਹੋਵੈ ਤਿਸ ਦਾ ਕਦੇ ਨ ਹੋਵੀ ਭਲਾ ॥ 

jis andar taat paraaee hovai tis daa kadhe na hovee bhallaa ||

One whose heart is filled with jealousy of others, never comes to any good. 

ਓਸ ਦੈ ਆਖਿਐ ਕੋਈ ਨ ਲਗੈ ਨਿਤ ਓਜਾੜੀ ਪੂਕਾਰੇ ਖਲਾ ॥ 

ous dai aakhi-ai koee na laggai nit o-jaaRee pookaare khallaa ||

No one trusts what they say; they are just like fools crying out endlessly in the wilderness. 

ਜਿਸੁ ਅੰਦਰਿ ਚੁਗਲੀ ਚੁਗਲੋ ਵਜੈ ਕੀਤਾ ਕਰਤਿਆ ਓਸ ਦਾ ਸਭੁ ਗਇਆ ॥ 

jis andar chuglee chuglo vajjai keetaa kartiaa ous daa sabh gayaa ||

One whose heart is filled with malicious gossip gets fame by their malicious gossip; and everything they have done in the past goes to vain. 

ਨਿਤ ਚੁਗਲੀ ਕਰੇ ਅਣਹੋਦੀ ਪਰਾਈ ਮੁਹੁ ਕਢਿ ਨ ਸਕੈ ਓਸ ਦਾ ਕਾਲਾ ਭਇਆ ॥ 

nit chuglee kare anhondee paraaee muhu kaddh na sakkai ous daa kaalaa bheyaa ||

Night and day, they continually make false gossip about others; and because of their faces becoming blackened, they cannot show themselves to anyone. 

ਕਰਮ ਧਰਤੀ ਸਰੀਰੁ ਕਲਿਜੁਗ ਵਿਚਿ ਜੇਹਾ ਕੋ ਬੀਜੇ ਤੇਹਾ ਕੋ ਖਾਏ ॥ 

karam dhartee sareer kaljug vich jehaa ko beeje tehaa ko khaae ||

In this Dark Age of Kalyug, the body is the field of karma; as you plant, so shall you harvest. 

ਗਲਾ ਉਪਰਿ ਤਪਾਵਸੁ ਨ ਹੋਈ ਵਿਸੁ ਖਾਧੀ ਤਤਕਾਲ ਮਰਿ ਜਾਏ ॥ 

gallaa(n) upar tapaavas na hoee vis khaadhee tatkaal mar jaae ||

Justice regarding our karma is not passed on mere words; if someone eats poison (even if they talk about eternal life) they die immediately. 

ਭਾਈ ਵੇਖਹੁ ਨਿਆਉ ਸਚੁ ਕਰਤੇ ਕਾ ਜੇਹਾ ਕੋਈ ਕਰੇ ਤੇਹਾ ਕੋਈ ਪਾਏ ॥ 

bhaee vekhahu niaa-o sach karte kaa jehaa koee kare tehaa koee paae ||

O Brother! Look at the justice of the True Creator; as people act, so they are rewarded. 

ਜਨ ਨਾਨਕ ਕਉ ਸਭ ਸੋਝੀ ਪਾਈ ਹਰਿ ਦਰ ਕੀਆ ਬਾਤਾ ਆਖਿ ਸੁਣਾਏ ॥੧॥ 

jan naanak kau sabh sojhee paaee har dar keeaa baataa aakh sunaae ||1||

O Nanak! That servant who is blessed by the Lord with all this understanding; they speak of these words of the Lord's Court. ||1|| 

Video: ਇਹ ਵੀਡੀਓ ਦੇਖ ਕੇ ਨਿੰਦਕ ਕੰਬ ਉਠਣਗੇ । Consequences of Ninda

Another very informative and well presented video from the Gurmat Bibek team:

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ਆਮ ਤੌਰ ਤੇ ਨਿੰਦਿਆ ਕਰਨ ਦਾ ਬੜਾ ਸੁਆਦ ਆਉਂਦਾ ਹੈ ਪਰ ਇਹ ਪਾਪ ਕਰਨ ਦੇ ਨਤੀਜੇ ਬਹੁਤ ਭਿਆਨਕ ਹਨ। ਅਸੀਂ ਅਜ ਦੀ ਵੀਡੀਓ ਵਿਚ ਨਿੰਦਿਆ ਕਰਨ ਦੀ ਜੋ ਸਜ਼ਾ ਮਿਲਦੀ ਹੈ, ਉਸ ਬਾਰੇ ਗੁਰਬਾਣੀ ਦੇ ਆਧਾਰ ਤੇ ਵਿਚਾਰ ਕਰਾਂਗੇ। ਆਪ ਜੀ ਇਹ ਵੀਡੀਓ ਜ਼ਰੂਰ ਦੇਖੋ ਜੀ। 

People find pleasure in slandering and badmouthing others but if they knew the terrible consequences of doing so, they would definitely avoid it. This is the third video in the “Ninda” series in which we discuss in details what repercussions one has to face if one badmouths other people. Please do watch this video and share with others as well. 

If you have any questions or if you have any suggestions, kindly contact us at +1-647-771-5359. 

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What pleases Vahiguru and is most profitable?

Raag Malaar - Guru Amar Daas Ji - Sri Guru Granth Sahib Ji - Ang 1285 

ਪਉੜੀ ॥ 

Pauree: 

ਸਚਾ ਅਲਖ ਅਭੇਉ ਹਠਿ ਨ ਪਤੀਜਈ ॥ 

 The True, Unseen, Mysterious Lord is not won over by our stubbornness. 

(ਜੀਵਾਂ ਦੇ) ਹਠ ਨਾਲ (ਭਾਵ, ਕਿਸੇ ਹਠ-ਕਰਮ ਨਾਲ) ਉਹ ਸੱਚਾ ਪ੍ਰਭੂ ਰਾਜ਼ੀ ਨਹੀਂ ਹੁੰਦਾ ਜੋ ਅਦ੍ਰਿਸ਼ਟ ਹੈ ਤੇ ਜਿਸ ਦਾ ਭੇਤ ਨਹੀਂ ਪਾਇਆ ਜਾ ਸਕਦਾ । 

ਇਕਿ ਗਾਵਹਿ ਰਾਗ ਪਰੀਆ ਰਾਗਿ ਨ ਭੀਜਈ ॥ 

 Some people sing according to traditional Raags (musical measures), but the Lord is not pleased even by these Raags. 

ਕਈ ਲੋਕ ਰਾਗ ਰਾਗਣੀਆਂ ਗਾਂਦੇ ਹਨ, ਪਰ ਪ੍ਰਭੂ ਰਾਗ ਨਾਲ ਭੀ ਨਹੀਂ ਪ੍ਰਸੰਨ ਹੁੰਦਾ; 

ਇਕਿ ਨਚਿ ਨਚਿ ਪੂਰਹਿ ਤਾਲ ਭਗਤਿ ਨ ਕੀਜਈ ॥ 

Some people dance and dance and keep the beat, but in this devotional worship cannot take place. 

ਕਈ ਬੰਦੇ ਨੱਚ ਨੱਚ ਕੇ ਤਾਲ ਪੂਰਦੇ ਹਨ, ਪਰ (ਇਸ ਤਰ੍ਹਾਂ ਭੀ ਭਗਤੀ ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ; 

ਇਕਿ ਅੰਨੁ ਨ ਖਾਹਿ ਮੂਰਖ ਤਿਨਾ ਕਿਆ ਕੀਜਈ ॥ 

 Some people refuse to eat grain; but what can be done about these fools? (They do not understand that the Lord is not pleased this way). 

ਕਈ ਮੂਰਖ ਬੰਦੇ ਅੰਨ ਨਹੀਂ ਖਾਂਦੇ, ਪਰ (ਦੱਸੋ) ਇਹਨਾਂ ਦਾ ਕੀਹ ਕੀਤਾ ਜਾਏ? (ਇਹਨਾਂ ਨੂੰ ਕਿਵੇਂ ਸਮਝਾਈਏ ਕਿ ਇਸ ਤਰ੍ਹਾਂ ਪ੍ਰਭੂ ਖ਼ੁਸ਼ ਨਹੀਂ ਕੀਤਾ ਜਾ ਸਕਦਾ) । 

ਤ੍ਰਿਸਨਾ ਹੋਈ ਬਹੁਤੁ ਕਿਵੈ ਨ ਧੀਜਈ ॥ 

 (Through these stubborn-actions) the ever increasing thirst and desire (of the soul) is not calmed and satisfied. 

(ਜੀਵ ਦੀ) ਵਧੀ ਹੋਈ ਤ੍ਰਿਸ਼ਨਾ (ਇਹਨਾਂ ਹਠ-ਕਰਮਾਂ ਨਾਲ) ਕਿਸੇ ਤਰ੍ਹਾਂ ਭੀ ਸ਼ਾਂਤ ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ; 

ਕਰਮ ਵਧਹਿ ਕੈ ਲੋਅ ਖਪਿ ਮਰੀਜਈ ॥ 

 If people of different world increase the ritualistic practices here, even then will hassle themselves to death. 

ਭਾਵੇਂ ਕਈ ਹੋਰ ਧਰਤੀਆਂ (ਦੇ ਬੰਦਿਆਂ ਦੇ) ਕਰਮ-ਕਾਂਡ (ਇਥੇ) ਵਧ ਜਾਣ (ਤਾਂ ਭੀ) ਖਪ ਕੇ ਹੀ ਮਰੀਦਾ ਹੈ । 

ਲਾਹਾ ਨਾਮੁ ਸੰਸਾਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜਈ ॥ 

 In this world, profit comes by drinking the spiritual-life giving Nectar of Naam. 

ਜਗਤ ਵਿਚ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਹੀ ਖੱਟੀ ਹੈ, ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਜਲ ਹੀ ਪੀਣਾ ਚਾਹੀਦਾ ਹੈ । 

ਹਰਿ ਭਗਤੀ ਅਸਨੇਹਿ ਗੁਰਮੁਖਿ ਘੀਜਈ ॥੧੭॥ 

 The Guru-centred individuals drown in the love of the Lord through His devotional meditation. ||17|| 

ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਰਹਿਣ ਵਾਲਾ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦੀ ਬੰਦਗੀ ਨਾਲ ਤੇ ਪ੍ਰਭੂ ਦੇ ਪਿਆਰ ਨਾਲ ਭਿੱਜਦਾ ਹੈ ।੧੭।

Discussion with a Muslim and Christian... (Part 2)

 

Continued...

The Christian man then said, "Do you believe that all religions are the same and lead to the same goal?"

I replied, "All religions seek God's Grace, however, their end goals or objectives are not the same... A Christian strives to get to Heaven. A Muslim strives to get to Paradise. A Buddhist strives to achieve Nirvaana or stillness of the mind. A Hindu strives to get to Indarpuri or Shivpuri or the hereafter where their deities reside. On the other hand, a Sikh neither strives for Heaven or Paradise. For a Sikh, the ultimate goal is -- Darshan -- that is to have the Divine-Vision of God whilst alive and ultimately staying in God's Presence forever."

The Muslims man said, "That's similar to what some Sufis say. For them true paradise is being with God, and the true hell is being separated from God." 

The Christian man said, "So, you believe in life after death?"

I replied, "Yes, we accept there is life after death and in reincarnation."

The Christian man said, "So, you just keep getting re-born, over and again?"

I replied, "Whilst one has an ego, you will keep being re-born and die in the reincarnation cycle. The only way to escape re-birth and death is by killing ones ego. This is the Path of the Guru. The Guru shows us the way to shed our ego and become God-like. If God is All-Truth, then falsehood cannot exist with Him. Therefore, we have to rid ourselves of all our falsehoods and vices and purify ourselves through His Praise, His meditation, and living in His way that we can become truthful and able to enjoy His Grace."