"I will die, but not touch tobacco..."

Bhai Jai Singh 'Khalkaat' was a honest hard working Sikh living in the village of Mughalmajra about 5km on the Patiala to Sirhind Road. He was a loving humble Rehitvaan Gursikh and had great love for the Guru.  One day in 1753 Bhai Jai Singh jee was doing Naam Abhyaas (Practising the Divine-Name) in the fields when Muslim Governor Abdul Samund Khan passed by. Bhai Jai Singh jee didn't get up or salute Samund Khan as he was not even aware of his presence. His Second in Command kicked him awake and ordered him, "Wake up! Carry the Nawaab's baggage!" At that time such free labour was conscripted to carry baggage from one village to another. 

Bhai Jai Singh jee replied, "Can you please tell me what is in the bag that you have asked me to carry?" Bhai Sahib suspected from the smell that it might be hooka and tobacco. The Mughal admitted that it was indeed tobacco and hukka of the Nawaab. Bhai Jai Singh jee refused point blank to touch the bag and said, "It is my Guru's Hukam (order) that I cannot touch the tobacco, let alone carry the bag containing it." 

ਸੁਣ ਗੁਰਸਿੱਖ ਕੀ ਰਹਿਤ ਕੋ ਤਜੇ ਤਮਾਕੂ ਸੰਗ ||
ਮਰਣੀ ਮਰੈ ਤੌ ਅਤਿ ਭਲਾ ਜਗਤ ਜੂਠ ਨਹਿ ਅੰਗ ||
"Listen to the Rehit of a Gursikh who comes in contact with tobacco - it is better to die than to touch the world pollutant drug (tobacco)."
(Rehitnama Bhai Nand Laal Singh jee)

Hearing this defiance, the Mughal arrested Bhai Sahib jee and also his family. After continuing to refuse to give up his Sikhi principals and compromise with the Guru's Hukam, the Mughal order for Bhai Jai Singh to be hung upside down from the nearest tree and skinned alive.   

Bhai Sahib was dragged to the nearest tree and his feet were tied to the branches, with his body hanging downwards. Using sharp blades they peeled off the skin from Bhai Sahib's entire body, starting from the feet. Within minutes his whole body and the ground become red with blood. All along this barbaric torture Bhai Sahib was repeating "Vaheguru... Vaheguru.... Vaheguru...", with his surtee (consciousness) in Akaal Purkh. 

ਮਨੁ ਨ ਡਿਗੈ ਤਨੁ ਕਾਹੇ ਕਉ ਡਰਾਇ ||
ਚਰਨ ਕਮਲ ਚਿਤੁ ਰਹਿਓ ਸਮਾਇ || ਰਹਾਉ ||

"My mind was not shaken; why should my body be afraid? My consciousness remained immersed in the Lotus Feet of the Lord. ||1||Pause||"
(Bhairo M:5, 1162)

Despite the attempts to frighten Bhai Sahib and hope he would surrender his Sikhi to the demands of the Mughals, he remained in Anand (bliss) of Naam.   

ਆਸਾ || ਕਰਵਤੁ ਭਲਾ ਨ ਕਰਵਟ ਤੇਰੀ || ਲਾਗੁ ਗਲੇ ਸੁਨੁ ਬਿਨਤੀ ਮੇਰੀ ||੧||
ਹਉ ਵਾਰੀ ਮੁਖੁ ਫੇਰਿ ਪਿਆਰੇ || ਕਰਵਟੁ ਦੇ ਮੋ ਕਉ ਕਾਹੇ ਕਉ ਮਾਰੇ ||੧|| ਰਹਾਉ ||
ਜਉ ਤਨੁ ਚੀਰਹਿ ਅੰਗੁ ਨ ਮੋਰਉ || ਪਿੰਡੁ ਪਰੈ ਤਉ ਪ੍ਰੀਤਿ ਨ ਤੋਰਉ ||੨||
ਹਮ ਤੁਮ ਬੀਚੁ ਭਇਓ ਨਹੀ ਕੋਈ || ਤੁਮਹਿ ਸੁ ਕੰਤ ਨਾਰਿ ਹਮ ਸੋਈ ||੩||
ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ || ਅਬ ਤੁਮਰੀ ਪਰਤੀਤਿ ਨ ਹੋਈ ||੪||੨||੩੫||
"Aasaa: I would rather be cut apart by a saw, than have You turn Your back on me. Hug me close, and listen to my prayer. ||1|| I am a sacrifice to You - please, turn Your face to me, O Beloved Lord. Why have You turned Your back to me? Why have You killed me? ||1||Pause|| Even if You cut my body apart, I shall not pull my limbs away from You. Even if my body falls, I shall not break my bonds of love with You. ||2|| Between You and I, there is no other. You are the Husband Lord, and I am the soul-bride. ||3|| Says Kabeer, listen, O people: now, I place no reliance in you. ||4||2||35||"
(Aasa Kabeer Ji, 484)

After Bhai Sahib's martyrdom, the Nawaab order for Bhai Sahib's wife, Mata Dhan Kaur, his sons Karaka Singh and Kharak Singh, and daughter-in-law Bibi Raj Kaur, to be mercilessly killed. Bhai Jai Singh and his entire family attained Shaheedi (martyrdom) maintaining Sikhi and Rehat. When the Khalsa heard of this great tragedy they attacked the village of Mughalmajra and attacked the barbaric Mughals. 

Today in the village Baran stands a Gurdwara in memory of this forgotten sacrifice.

Anti-Sikhi Parchaar (Part 6): Topic - Amritvela

I was recently watching a video of a Prachaarik who was talking about Amrit-vela at an event. The Prachaarik first claimed to follow, support and propagate the Panthic Sikh Rehat Maryada. Then the Prachaarik went on to talk about Amrit-vela and to attempt to justify his own practice (or non-practice) in the name of Gurmat. Rather than share the video and scrutinise the individual, I would rather discuss and analyse what was said and reflect upon it using Gurbani and the Panthic Sikh Rehat Maryada, and use it as an opportunity to to highlight the importance of Amrit-vela in accordance to Gurmat.

The Parchaarik said the following:

"I do shift work and thought I cannot be a Sikh and do work. But then when studying Gurbani I came across "Amrit Vela Sach Naao Vaddiaaee Veechaar." I was [at first] relating Amrit-vela from 3am to 6am. But when I say "Sach Naao, Vaddiaa Veechaar"; that means my whole day is Amrit-vela. Give me a break! My Amrit Vela is when I am talking to my manager! My Amrit Vela is when I am talking to people working for me on the floor! My Amrit-vela is talking to my mother! My Amrit-vela is when I am talking to my children! This my "Amrit-vela" - when "Amrit" comes out of our mouth. When I don't say "Oih", say "Shut up", don't say anything bad, and don't swear at anyone - this is my Amrit-vela Saadh Sangat Ji. That is what Gurbani says and that is what the Sikh Rehat Maryada says. 

What do you see? Amrit-vela in accordance to Gurbani and the Sikh Rehat Maryada(!?!?!?)

So from then onwards, I realised that and then started to study Jap, Jaap, Svaiyye. I studied Sodar. I studied Sohila. When I study it, I say - My God! What I read in Jap, I read in Sohila. So what is Naam then? So it goes on. It's the same message in the same Bani. Every line in Guru Granth Sahib Ji has the same message so why bickering whether I am reading 5 Banian, I read 10 or 11. Well done! Good for you. But the one I read, it says 'I read all the time', it becomes my habit, it becomes my life, it becomes my swaas (breath). So pick a point of that. "Amrit Vela Sach Naao, Vaddiaaee Veechaar." Do Nitnem, surely do it, but you don't have to tie your schedule to it in a way that you going to get entrapped. Do it in your time, when everything is right. Every time is right."

Is anyone confused whether this person is in favour of Amrit-vela Nitnem or against? Seems like a lot going round in circles. Similarly, the heretic and excommunicated Gurbakhsh 'Kala Afghana', wrote in his anti-Gurmat writings:

“There is no Shabad in Gurbaani in which we can determine or sense any importance or relevance of the late hours of the night or the early hour of the morning which is indicative of any special powers to transform a person who recites Baani at that time. It does not make anyone immortal.
             In those hours a farmer goes to the farms, for the military personal it’s a strategic time to go for the kill and to kill innocent people who are sleeping. The policemen are also trying to catch thieves in those hours, people who capture birds and animals for a living are active in those hours . Its also the most beneficial hours for dacoits, murderers, anti national elements and characterless people. After deliberation of the above there is no doubt that such a time can never be “AMRIT VELA”. 
(Taken from: http://www.sikhiwiki.org/index.php/Kala_Afghana)

Guru Gobind Singh Ji and his Sikhs doing Amrit-vela at the River Sirsa despite Mughal forces pursuing them.

#1. "Is Amrit-vela between 3am to 6am, or is the whole day Amrit-vela?" 

RESPONSE: Terms can have a multiple meanings in different contexts. Amrit-vela literally means, the time of Amrit or the time when Amrit is experienced. So, in theory this could be any time that one connects to Vaheguru. However, in accordance to Guru's Maryada or the way of life instructed by Guru Ji, it is specified that Amrit-vela in terms of daily spiritual discipline is the last part of the night before sunrise. Gurbani says:

ਝਾਲਾਘੇ ਉਠਿ ਨਾਮੁ ਜਪਿ ਨਿਸਿ ਬਾਸੁਰ ਆਰਾਧਿ ॥
"Rise early before dawn, and chant the Naam; worship and adore the Lord, night and day."
(Gauree M:5, 255)

The word 'ਝਾਲਾਂਘੇ' here means early morning, or what is also known as 'ਪਿੱਛਲ ਰਾਤਿ' in Gurbani:   

ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ "O Fareed! If you do not awaken in the early hours before dawn, you are dead while yet alive."
(Salok Fareed Ji, 1383)

Furthermore Gurbani says:

ਉਠਿ ਇਸਨਾਨੁ ਕਰਹੁ ਪਰਭਾਤੇ ਸੋਏ ਹਰਿ ਆਰਾਧੇ ||
"Rise in the early hours before dawn, and take your cleansing bath. Before you go to bed at night, remember to worship the Lord."
(Basant M:5, 1185)

In conclusion, the Sikh Rehat Maryada clearly states that Amrit-vela is three hours before sunrise (i.e. the last part of the night):

੧. ਸਿੱਖ ਅੰਮ੍ਰਿਤ ਵੇਲੇ (ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ) ਜਾਗ ਕੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ 'ਵਾਹਿਗੁਰੂ' ਨਾਮ ਜਪੇ |...
"Sikh should wake up in the ambrosial hours (three hours before the dawn), take a bath and, whilst concentrating their thoughts on Akaal Purkh, repeat the name of ‘Vaheguru'."
(Sikh Rehat Maryada)

#2. "My Amrit-vela is being a nice person and not being rude to people when at work. This is what "Amrit Velaa Sach Naao Vaddiaaee Veechaar" means." RESPONSE: In Japji Sahib, Guru Nanak Dev Ji instructs us:

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ||
"In the Amrit-vela, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness."
(Jap Ji: 2)

The Sikh Rehat Maryada states:

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 |
੨. ਨਿਤਨੇਮ ਦਾ ਪਾਠ ਕਰੇ | ਨਿਤਨੇਮ ਦੀਆਂ ਬਾਣੀਆਂ ਇਹ ਹਨ:- ਜਪੁ, ਜਾਪੁ ਅਤੇ ੧੦ ਸਵੱਯੇ ('ਸ੍ਰਾਵਗ ਸੁਧ' ਵਾਲੇ), ਬੇਨਤੀ ਚੌਪਈ, ਅਤੇ ਅੰਨਦੁ* - ਇਹ ਬਾਣੀਆਂ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਪੜ੍ਹਨੀਆਂ |
"Meditating on Naam (the Divine-Name) and Bani
a. A Sikh should wake up Amrit vela (three hours before the dawn), take a bath and, concentrate his/her thoughts on One Akaal Purakh, repeat Divine-Name of ‘Vaheguru’. 
b. He/she should recite Nitnem (daily routine prayers) every day. The Nitnem is the following Banis (scriptural compositions): Japji Sahib, Jaap Sahib, Ten Svaiyye (beginning “sraavag sudh”), Benti Chaupai and Anand Sahib* in the morning..."
(Sikh Rehat Maryada, *in accordance to Sri Akal Takht Sahib Hukamnama dated: 28-4-1985)

The Sikh Rehat Maryada clarifies that the True Name or Naam is 'Vaheguru'. It is definitely not having a friendly worldly conversation with a smile on one's face and saying "please" and "thank you." Then the question arises what does it mean by contemplating on Vaheguru's Glory and Greatness? Through Gurbani we discover the qualities and praise of Vaheguru. Therefore, a Sikh recites and contemplates on the Nitnem Banian (daily prayers) every day. The more Bani one can read and contemplate, the better it is for the individual. It is clearly stated Nitnem is to be done in the early morning and not whenever one feels like it, unless I suppose one has special circumstances.


#3. What is the benefit of waking up Amrit-vela to do Naam Simran and Nitnem?"

The reason this time of the day is known 'Amrit-vela', is because this is when the Amrit (Divine-Nectar) showers as one lovingly repeats Naam. We should remember and meditate upon Vaheguru all day, however the early morning hours is the time for the soul-gym, where the mind and spirit practice Naam to be prepared and equipped for the day.  The spiritual exercise and practice in the early morning hours has greater blessings and gives us a spiritual boost for the rest of the day:

ਫਰੀਦਾ ਰਾਤਿ ਕਥੂਰੀ ਵੰਡੀਐ ਸੁਤਿਆ ਮਿਲੈ ਨ ਭਾਉ ॥
ਜਿੰਨ੍ਹ੍ਹਾ ਨੈਣ ਨੀਦ੍ਰਾਵਲੇ ਤਿੰਨ੍ਹ੍ਹਾ ਮਿਲਣੁ ਕੁਆਉ ॥੮੦॥
"Fareed, musk is released at night. Those who are sleeping do not receive their share. Those whose eyes are heavy with sleep - how can they receive it? ||80||"
(Salok Fareed Ji, 1382)

Fundamentally, waking up Amrit-vela is the Hukam (instruction) of Guru Ji. Guru Ji goes as far as saying that someone who does not wake up Amrit-vela, i.e. the early morning hours, to chant Naam, cannot be called a GurSikh.

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤਸਰਿ ਨਾਵੈ ॥
ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥...
"One who calls themselves a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. Upon arising early in the morning, they are to bathe, and cleanse themselves in the pool of nectar. Following the Instructions of the Guru, they are to chant the Name of Vaheguru. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, they are to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.(Gauri M:4, 305)

Giani Sant Singh Ji Maskeen said,

"You can remember and repeat Vaheguru's Name whenever you want in the twenty-four hours of the day. But why has importance been given to Amrit-vela? It is because there is a time to do everything and correct method. For example, when wheat is grown, it is grown in a particular month, not the whole year. It also ripens and grows ready for harvest in a particular month, not all the time. Similarly, Guru Ji says that humans too shall meditate upon Vaheguru at a particular time. What should that time be? That time should be that time when it is neither night nor day, neither full sun nor full moon. For this reason Guru Ji has blessed us with two sets of time for Bhagti (devotional worship). One is early morning of Amrit-vela, at which time there is neither full night nor full morning. The other is evening time for Rehraas. At this time too, neither is the sun (fully) nor the moon. So in other words, any time is a good time for devotional worship and praise of the Guru, but the importance of Amrit-vela is some folds greater."

Bhai Kulbir Singh (Toronto) writes:

"Amritvela is the last pehar (3 hours or so) of the night, which is highly productive time for Naam Japna. The whole world is sleeping and Gursikhs find this time very peaceful to concentrate on Naam and contempla te on the qualities of Vaheguru listed in Gurbani. Gurmukhs who have reached high spiritual states say th at at this time there is a shower or rainfall of Amrit. For this reason, one can effortlessly concentrate on Naam and achieve the spiritual aim much faster."
(www.GurmatBibek.com)

#4. "If Amrit-vela is the early morning hours, then I cannot do Amrit-vela because I work night-shifts."

RESPONSE: Working a night shift could be a blessing in disguise. It means you are awake during the early morning hours before dawn. To my understanding, in one of your breaks you could do Panj Ishnaana (wash face, hands and feet) and do Naam Simran whilst working. Depending on the job situation, if you have memorised the Nitnem Banian then you could recite Nitnem or listen to them on some earphones whilst working or during a break (most employers are very accomodating if you ask them). The other options are reciting Nitnem when arriving back home, or if you are too tired you could have a sleep, then have a shower then recite Nitnem before eating anything. Either way, you would have remembered and meditated upon Akaal Purakh in the Amrit-vela hours. You can do Naam Simran loudly or discretely depending on the job environment and situation.

#5. "How can you call a particular time of the day Amrit-Vela when so many evil things happen around the world at that time."

RESPONSE: Because Guru Ji says so! It seems people with such views are desperate to justify themselves enjoying sleeping through Amrit-vela and not wishing to wake up! What next, "I cannot read Gurbani or do Simran during the day because this is the time when most of the world lies and commits fraud." Then "I cannot read Gurbani or do Simran in the evening because this is the time most of the world is drinking alcohol and getting into brawls." Vaheguru help us! It is only problem what other people in the world are doing if we are going to join in with them. 

ਕਬੀਰ ਲੂਟਨਾ ਹੈ ਤ ਲੂਟਿ ਲੈ ਰਾਮ ਨਾਮ ਹੈ ਲੂਟਿ ||
ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹੁਗੇ ਪ੍ਰਾਨ ਜਾਹਿੰਗੇ ਛੂਟਿ ||੪੧||

"O Kabeer! If you must rob and plunder, then plunder the plunder of the Lord's Name. Otherwise, in the world hereafter, you will regret and repent, when the breath of life leaves the body. ||41||"
(Salok Kabeer Ji, 1366)

Is it True Love?

Talk by Bhai Vijay Singh (Luton), Bhenji Baljinder Kaur (Bradford) and Veer Gurpreet Singh (Bradford) at Singh Sabha Gurdwara Bradford, Kaurs Corner class:

Gurbani Kantth - Memorising the Guru's Word

ਦੁਹੂ ਗ੍ਰੰਥ ਮੇ ਬਾਨੀ ਜੋਈ ਚੁਨ ਚੁਨ ਕੰਠ ਕਰੇ ਨਿਤ ਸੋਈ ||

“Read the Guru's Bani daily and pick out Shabads and memorize them by heart.”
(Rehatnama Bhai Desa Singh)

Bhenji Daljeet Kaur, local Sevadaars and children from the Gurbani Kantth class

Author: Daljeet Kaur (Leicester, UK) 

Gurbani kantth karnee or memorising Gurbani is the Hukam (order) of Satguru Ji. There are many benefits of memorising Gurbani, which includes an improvement in concentration, increasing of one's memory, helping one to remove one's bad habits, help to enjoy the sweet taste of Gurbani, helps one's mind remain positive, it helps you in the world after, Gurbani is readily available to help one in any situation or need, and leads one to become interested in the knowing the meanings and develop understanding of Gurbani. Most importantly one will get the blessings of Satguru Ji when memorising Gurbani.

Gurbani Kantth started as a means to get my boys back on track. My father was very passionate that my siblings and I, as a bare minimum, knew our full nitnem by heart. He would always encourage us to learn and recite to him all the shabads we knew and would be extremely happy when we learnt some additional banian (Prayers).

I had always taught my children paatth through the method of repeating but as they got older I left it with them to memorise banian themselves. Unfortunately I began to realise that when I left it to their own devices my boys made very little progress. My encouragement, bribery or threats were having no affect!

Teaching in a boys’ school, staff are educated on the ways and techniques that boys learn best. Overwhelmingly the research always brings back competitiveness as the number one motivator for boys. I needed some willing competitors to help in my quest to get my boys memorising paatth! I approached a few of my Amritdhari sisters who were also mothers to children of a similar age to my children. They instantly bought in to my experimental idea and consequently, the Gurbani Kantth class started!

Using an App on the Ipad called 'IDoceo' I began my class. I firstly created a register of the students with their age and name in the first column, and then in the headings of the separate columns I put in the different banian. We agreed to meet for two hours, twice a month, where turn by turn I would listen to the students recite their learnt paatth and track it in the App. I give a Romanised printout of the paatth to each student to memorise and I make a note on the App what their target is. At each class the target is replaced with a new target and slowly but surely the students began ticking off whole banian. Regardless of how much paatth each student has learnt, at each session I give all of them lots and lots of praise and encouragement, individually and as a collective, to carry on and continue to memorise paatth. I will always acknowledge what each student has achieved as opposed to what they haven’t. I think that is very important – to keep everything positive!

There are a number of strategies that I find work with the students:

1. Competitiveness - is definitely number 1. This works by sharing how the class as a whole is progressing. When a student sees a green smiley face, they know that they have completed a bani. It's quite clear using this colour coded method for students to work out who is their competition. This is not based on age or gender, but instead down to individual effort and attainment.
2. Prizes - Making an effort with a prize works as a very good motivator. After six months I awarded a prize to all students and the top student was given an additional something extra (£££). I had customised key rings made for all students and packaged them in little organza bags with chocolate coins. This extra effort meant that a student could not simply 'buy' the prize but had to make an effort! After six months the second sets of prizes were given. The prizes were customised pencils and a book packaged in a nice gift bag with a big bag of chocolates! Prizes are given in a prize giving ceremony. Someone special is chosen to give the prizes to the children. In the first prize giving ceremony we invited Aunty Surinder Kaur to give the prizes and her asees (blessing), and second time we had Bhai Tarsem Singh Ji, who also quizzed the students.
   
   
   
   
3. Personalised learning - Giving students the tools to memorise paatth is crucial to help them. Each student is unique and has a different method which will work for them. Finding that method and establishing it is a journey each student will need to take. One suggestion could be for them to either record themselves or their parent reciting the bani, in order to memorise it by listening to the recording as often as possible.
4. Repetition - Repeatedly repeating the bani out load twice a day.
   
5. Writing - Writing out the paatth a few times (in Romanised English if the child doesn't know Gurmukhi) in order to memorise it. I give the students a printout of the next part of the bani to memorise and have suggested they have to keep it handy and read it whenever possible e.g. walking home from school etc.
6. Change - Sometimes a student's enthusiasm has dwindled or they've become disheartened at how much they are left to learn, so I have move them on to a different bani e.g. stop Jap ji Sahib and try Svaiyye. What I find is the motivation returns with more gusto. We then go back to the earlier bani to complete, and by this time the student finds it much easier to memorise.

So I am sharing this little experiment with everyone as it successfully worked for my children and for all those whom attend the Gurbani Kantth Class. The hope is that perhaps other mothers and fathers may want to start a similar approach to get their children reciting gurbani by heart, either as a group or just as a family.

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Khalsa Darbaar, Southall, UK: Bhai Paramjit Singh Khalsa Ji

Kathaa by Bhai Paramjit Singh Khalsa Ji from Khalsa Darbaar, Southall, UK: 

ਸਲੋਕ ॥
Salok: 

ਬਸੰਤਿ ਸ੍ਵਰਗ ਲੋਕਹ ਜਿਤਤੇ ਪ੍ਰਿਥਵੀ ਨਵ ਖੰਡਣਹ ॥
They may live in heavenly realms, and conquer the nine regions of the world, 

ਬਿਸਰੰਤ ਹਰਿ ਗੋਪਾਲਹ ਨਾਨਕ ਤੇ ਪ੍ਰਾਣੀ ਉਦਿਆਨ ਭਰਮਣਹ ॥੧॥
but if they forget the Lord of the world, O Nanak, they are just wanderers in the wilderness. ||1|| 

ਕਉਤਕ ਕੋਡ ਤਮਾਸਿਆ ਚਿਤਿ ਨ ਆਵਸੁ ਨਾਉ ॥
In the midst of millions of games and entertainments, the Lord's Name does not come to their minds. 

ਨਾਨਕ ਕੋੜੀ ਨਰਕ ਬਰਾਬਰੇ ਉਜੜੁ ਸੋਈ ਥਾਉ ॥੨॥
O Nanak, their home is like a wilderness, in the depths of hell. ||2|| 

Isn't it Strange?

Isn't it Strange
Isn't it strange how a 20 pound bill seems like such a large amount when you donate it to the Gurdwara,
but such a small amount when you go shopping?

Isn't it strange how 2 hours seem so long when you're at the Gurdwara,
and how short they seem when you're watching a good movie?

Isn't it strange that you can't find a word to say when you're praying,
but you have no trouble thinking what to talk about with a friend?

Isn't it strange how difficult and boring it is to read one Bani from Sri Guru Granth Sahib Ji,
but how easy it is to read 100 pages of a popular novel?

Isn't it strange how everyone wants front-row-tickets to concerts or games,
but they do whatever is possible to sit at the back of the Gurdwara?

Isn't it strange how we need to know about an event for the Gurdwara 2-3 weeks before the day so we can include it in our agenda,
but we can adjust it for other events in the last minute?

Isn't it strange how difficult it is to learn a fact about Waheguru to share it with others,
but how easy it is to learn, understand, extend and repeat gossip?

Isn't it strange how we assume whatever the news channels are telling us is the truth,
but we question the divine words in Sri Guru Granth Sahib Ji?

Isn't it strange how we believe  the weather forecaster says and prepare accordingly,
but we make no effort to act upon the signs and warnings given by Sri Guru Granth Sahib Ji about our life and death?

Isn't it strange how everyone wants their soul to go to a nice place after dying,
but they don't want to believe, do, or say anything to get there?


Isn't it strange that we can spend hours upon hours on Facebook try to get know a complete stranger that we have made our 'friend',
but we cannot spend an hour to read Gurbani and Sikh history to get to know our Guru and make him our friend?

Isn't it strange how difficult it is difficult to do Rehraas Sahib on time or at all,
but how easy it is to drink a protein shake on time or watch a favourite television drama on time?

Isn't it strange how we send jokes on WhatsApp and they are forwarded right away,
but when we are going to send messages about Waheguru, we think about it twice before we share it with others?

-------------------

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.