Looking forward...: Guru Arjun DevjiBorn as youngest son of Guru Ramda...

Looking forward...: Guru Arjun DevjiBorn as youngest son of Guru Ramda...: Guru Arjun Devji Born as youngest son of Guru Ramdas ji and named as Arjun Mall he was destined to become the fifth Guru of Sikhs. When ...

Guru Arjun Devji

Born as youngest son of Guru Ramdas ji and named as Arjun Mall he was destined to become the fifth Guru of Sikhs. When he was still a child Baba Budhaji called him “Bani ka Bohith”,the ship of the Bani. He was under training of Baba Budhaji and Bhai Gurdasji. He lived in very hostile conditions on one side was his brother Prithi Chand who always conspired against him and then the Mogul Empire. He was still the favorite son of Guru Ramdasji because he not only learned the ideals of the house of Nanak but composed the Bani himself. He travelled extensively in Majha and consolidated the followership to Sikhism. When he was bestowed the Guruship his first task was to complete the work of Tank and Harmandir Sahib at Amritsar. During a famine in Punjab he helped to dig wells all over Majha and a well with six water drawing channels called Chhehrta was his invention. He also helped people of Lahore during an epidemic there. His selfless service for people and kind helping nature earned him the title of ‘Sacha Padshah’. His wisdom and very sharp intelligence and most humble personality were enough to draw people to Sikhism. After Guru Nanak he did the extensive missionary work to consolidate Sikhism. He settled two towns of Kartarpur and Tarn Taran. The monumental task that he completed was the compilation of Guru Granth Sahib. In his opinion the Granth would be a perennial source of inspiration and the means of self perpetuation for the community. The utterances of all the Gurus so far were called bani and an object of highest reverence for Sikhs and Gurus themselves. It was equated with Guru and thus became ‘Bani Guru hai, Guru hai Bani’. Guru Arjunji set himself to compile these bani in a Granth and with the help of Bhai Gurdas completed the monumental task in five years. His being the scholar of extreme sharpness and wisdom and his knowledge of poetry and music is shown in the compilation of Guru Granth sahib. He not only documented the Bani in 31 ragas and raginis but the whole task was done with a usage of grammar in such a way that pollution and pilferage could be avoided. The Granth was installed at Harmandir sahib in Amritsar and Baba Budhaji was the first Granthi. The Harmandir Sahib and Guru Granth Sahib are the two statements that crystallized the Sikh faith one as a central place for Sikhs and the other as the key factor in organizing the Sikhs in a community. Guru Granth Sahib not only became the permanent repository for the messages of Gurus but the revealer of Divine truth and a spiritual and religious guide of the Sikhs. It is not only the source of literary tradition but it enhanced the intellectual and cultural environment of the Sikhs. With the compilation of Guru Granth Sahib the detractors of Sikhism saw their chance of evil plans to be executed against Guru and he became the first martyr of Sikhism.

He fulfilled the requirements of a true Sikh as according to the house of Nanak; ‘a virtuous soul must be the courageous soul.’ Willingness to suffer trials for one’s convictions was a religious imperative. Guru Arjun exemplified this principle.

Note: As I will be travelling on the occasion of Birth anniversary of Guru Arjun Devji on 2^nd May I wish all my friends who encourage me and inspire me to write “A very happy Gurpurab”

Looking forward...: GEMS OF GURBANIGuru Granth Sahib – 8Guru Nanak’s ...

Looking forward...: GEMS OF GURBANIGuru Granth Sahib – 8
Guru Nanak’s ...: GEMS OF GURBANI Guru Granth Sahib – 8 Guru Nanak’s anger on the socio-political situation was expressed against the high caste Hindu...

GEMS OF GURBANI

Guru Granth Sahib – 8

Guru Nanak’s anger on the socio-political situation was expressed against the high caste Hindus especially Khatri or kshatriyas who had forgotton their duties of defending the country instead they adopted the ways of the Islamic invaders, their languages for their personal gains. He shows his contempt for such disgraceful behavior in various verses and on many occasions. He says: khatriyan te dharma chhodiya malechh bhakhiya gahi II srishti sab ikk varan hoyi dharma ki gat rahi II GG ang 663 M1

Meaning: Khatris have abandoned their righteousness and have started speaking the language of the malechh (the Islamic invaders and those who adopted their religion were called Malechh). The whole universe is being given to the evil and the righteousness is getting lapsed.

The invaders started ruling this country by overpowering the khatris and for effecting their rule and justice they took the help of Khatris. To proclaim their rule the injustice was done in many ways like they started charging taxes for having your own belief and Hindus were taxed to go to their pilgrim places, they couldn’t ride horses and were supposed to wear coarse clothes. Guru Nanak said in one of his verse; Adi purakh ko Allah kahiye shekhan aiyee vari II

Deval devtayan kar laga aisee kirat chali II5II Kujja bang niwaz musla neel roop banwari II ghar ghar mian sabhuna jiyan boli awar tumahri II6II GG.ang 1191

Meaning: The primal Lord is called Allah. The turn of the Muslim quazi has come. Taxes are being levied on God’s temples, such policies are being practiced.The ablution pots, calls to prayers and prayer carpets are seen everywhere and the lord appear in blue form. In every house you are being addressed as Mian and your language has changed O men.

It is very necessary to understand the thought process of Guru Nanak because his thinking is not only for the contemporary time period of his presence but his contemplations that resulted in his anger for people in power, religious heads, tyrant rulers and people getting downtrodden and distressed are forever valid. He has tried to awaken people from their slumber and asked them to build a strong character and take the path of reciting only one God's name. God is only one and he treats everyone equally. Any one who is strong will not fall prey to slavery; a strong person will always fight for his rights, his culture and his language and his country. Once you honour your values, you retain your self respect and confidence.

Looking forward...: GEMS OF GURBANIGuru Granth Sahib – 7 Kal ka...

Looking forward...: GEMS OF GURBANIGuru Granth Sahib – 7        Kal ka...: GEMS OF GURBANI Guru Granth Sahib – 7         Kal kati raje kaasai dharma pankh kar uderia II Kur amawas sachuh chandrama dise nah...

GEMS OF GURBANI

Guru Granth Sahib – 7

       

Kal kati raje kaasai dharma pankh kar uderia II

Kur amawas sachuh chandrama dise nahin charia II GG ang 145

Meaning: This Dark Age (kalyug) is butcher’s knife and the Kings have become butchers themselves. The moonless nights of falsehood and wrong doings the truth doesn’t seem to rise anywhere. Guru Nanak bewilders in pain to see the pain of mortals and asks the Lord in what way the mortals can be delivered? In another verse he says;

Andhi rayyat gyan vihuni bhauh bhare murdaar II GG ang 468 M1

The subjects (humanity) have become blind and they have lost their wisdom because they satisfy the fire of greed of officials with bribes (Carrion or murdaar). In this verse Guru Nanak further takes on all the false knowledgeable men who decorate themselves as religious men and wander place to place showing their wisdom by dancing and playing musical instruments and singing the praises of the knights and epic poems and calling themselves Pundits and amass wealth by false means. They leave home and hearth not knowing the real values of living.

This was an awaken call to ignorant people to wake up and recognize the truth.

Murakh pundit hikmat hujjat sanjjeh kare piyar II GG ang 469 M1

The fools call themselves scholars (Pundit) but do not hesitate to amass wealth by all falsehood and treacherous means because their love is wealth.

He further criticizes and challenges these so called scholars (Pundits): par pustak sandhya badeh II sill pujas bagul samadh II mukh jhhuth bhibhukan saruh II trey paal tihar bicharam II GG ang 470 M1  Guru Nanak says; you read the religious scriptures, you argue their contents, you do your evening pryares and sit in a trance like a crane. You put ashes on your forhead to show your religious side but speak falsehood. You recite the gaytri mantra three times and pretend to be religious by applying frontal mark, wearing rosary around your neck and wearing dhoti as dress and perform the religious rites but if you know the nature of the True Lord, isn’t all these rites and ways in vain?

He further challenges the Brahmin in another verse and calls them man eaters, having false trade, who don’t hesitate to eat the food earned by falsehood and who have abandoned the righteousness and piety and have become the butchers of the world.

Manaskhane karuh niwaz II chhuri vagayan tin gal tag II GG ang 471 M1

To continue…….

Looking forward...: Gems of GurbaniGuru Granth Sahib -6The Granth Sahi...

Looking forward...: Gems of GurbaniGuru Granth Sahib -6The Granth Sahi...: Gems of Gurbani Guru Granth Sahib -6 The Granth Sahib’s banis that gives message to change and follow a certain path for personal deve...

Gems of Gurbani

Guru Granth Sahib -6

The Granth Sahib’s banis that gives message to change and follow a certain path for personal development are not the only important feature contained in it. The degradation in the society, the division of society in castes and classes, the arbitrary and tyrannical behviour of the ruling class, the exploitation of the poor, loss of respect for women are some of the factors that have been delved into for making an awareness and awakening the masses from their slumber. Before going in to details of awakening messages in the Granth Sahib let us take the important Banis and their message in personal development. The main Banis are: Japuji Sahib written by Guru Nanak ji. Barah mah, bawan akhri, sukhmani, thiti, written by Guru Arjun Devji. Barah mah, thiti written by Kabir ji, Pati, anand by Guru Amardasji, onkar, sidh-gosht by Guru Nanak devji. There are 22 Waar in Guru Granth Sahib as follows:

 sri raag ki waar, gauri, wadhans, bihagade, sorhat, bilawal, sarang, kanade M 4

 maajh ki waar, aasa  ki waar, malhar ki waar M1

gauri ki waar, gujri ki waar, jaitsari ki waar, raamkali ki waar, maaru ki waar, basant ki waar M5

Gujri ki waar, suhi ki waar, ramkali ki waar, maru ki waar, M3

Ramkali ki waar satta te balwand.

In Gurbani the waar are thematic narratives that can be sung with instrumental music. In every waar there is a central theme. This will be explained later when we take it as subject matter.

As is discussed earlier the state of society that was reduced to a downtrodden level, the arbitrary and cruel behavior of high caste Hindus towards majority and so called low caste had become extremely suppressive and they empowered invaders and foreingners to rule this country thus worsonening the condition of already depressed masses. Greed and false pride of high caste ruling and priest class made them so degraded that they forgot that in their position they have to think of their country and save it from invaders and influences of outsiders. Guru Nanak is the first ever great Indian who contemplated on this matter and recorded his verses that he sang to reprimand the tyrants and bullies. In Guru Granth Sahib, apart from Daily (nitnem) Banis, praises to invoke union with the Almighty there are verses, protests, reprimands and awakening calls for humanity to wake up from their slumber. This was the foundation for making this granth so that a nonsectarian path, with new philosophy, with a new caste and classless society that could develop into a universal society could be cultivated.

The bold words to emancipate from all such negative characters that included all religions of the contemporary time, rulers their administrators are recorded in this Granth so continuous efforts to malign its philosophy by Indians as well as foreingners are undertaken but truth always prevails.

The picture that is drawn by Gurus of the community’s downfall some example are shown as follows: labh paap dui raja mahta kur hoa sikdaar……GG ang 468 M1

 Meaning: Both greed and sin are the King and Minister and falsehood is the Master of Mint (taksaal). Lust the assistant official is summoned and consulted and they sit together and an evil plan is chalked out.

Raje sihn makkadam kutte….. GG ang 1288 M1

Meaning:The Kings are tigers and their administrators are dogs, they go  and harass the sitting and sleeping ones..(the masses that has resigned to despair).

To continue…..

Looking forward...: Gems of GurbaniGuru Granth Sahib – 5 The literary...

Looking forward...: Gems of GurbaniGuru Granth Sahib – 5
 The literary...: Gems of Gurbani Guru Granth Sahib – 5  The literary contribution of Gurus and other authors of Guru Granth sahib are remarkable beca...

Gems of Gurbani

Guru Granth Sahib – 5

 The literary contribution of Gurus and other authors of Guru Granth sahib are remarkable because the prose forms used in the writing of Granth are more than 52 and the span of this literary variety is around 1000 years. The Gurus have not only elevated the literary standard of common people’s languages but enriched it by using so many literary forms, ragas and a unique system of grammar. The construction of granth has another unique feature that it cannot be pilfered. The prose forms used in Guru Granth Sahib are as follows: Arti, Alahani, Anand, Anjuli, Ashtapadi, Ikk tuka, Sodar, Sou Purukh, sohila, Solha, suchaji, sadu, Sidh gosht, shabad, sukhmani, shlok, shlok sahas krti, sawaiyye, kuchaji, kafi, karhala, gatha, ghori, chaupada, chaubola, chautuka, chhipda, chhinj, chant, chhaka, jap, dhakhna, tipda, titka, thiti, dupda, dutka, din raein, pauri, panchpada, pahira, pati, pada, phunha,bawan akhri, birhara, barah mah, mangal, mundawani, ruti, lavan, waran.

The northern Indian languages have developed from Sanskrit, Pali, Prakrit and Apabhransh. Aryans who came to India from Caspean Sea area spoke Vedic. The oldest book Rigveda is written in Vedic. But mixed with languages of indigeneous people many languages develop according to the geographical area. Sanskrit is one such language that developed in northern India around 1500 BC and has most developed grammar and excellent literature. It became the language of the elite. With the development of brahminical traditions the language was reserved for high caste Hindus only and others were prohibited to speak or learn it. Around 500 BC Pali and later Prakrit languages were spoken in India. This was period of Budhism and Jainism in India and most religious literature of these two religions was written in these two languages. Around 1000 AD the language spoken was Apabhransh and from here onwards the development of modern Indian languages like Punjabi, Sindhi, Marathi, Bengali and others takes place. Gurbani has been written in many languages. Though its prominent language is Punjabi but it has used other languages like Sadhu bhasha or santukdi. This has Hindi background with words coming from many languages as it was used by Bhagtas of the Bhakti movement who were for unity of people and against caste system. Guru Nanak and Sheikh Farid have used Lehndi that is derived from Multani. Guru Teg Bahadur ji has used Brij Bhasha as that was language of literary world in his times. Guru Granth was written in that time period when the development of modern languages was taking place but it contains Bani of bhaktas who had started their movement around 12^th century so many prose structure of languages used in the Gurbani are from ancient times. Though majority of language and prose form is that of medieval period the impression of ancient grammar and prose cannot be ignored. Guru Granth Sahib is a treasure house for the students of languages, literature, grammar and prose forms.

GEMS OF GURBANI

Guru Granth Sahib – 4

Spritual devotion in Sikhism is expressed by singing the praises of the Lord or Wahe Guru. The best forms in which classical music or ragas of Indian origin are preserved are in Kirtan form. The praises of God were always sung with musical instruments mostly string and accompanied by percussion instruments. In northern India the art of music was never given that importance and it was reduced to singing by low caste Mirasis. Guru Nanak was also accompanied by Mardana who was a Mirasi and played Rabab. Whenever Wahe Guru’s word descended to Guru Nanak ji he would call Mardana to play his rabab and would sing in his meodious voice. This art of praising the Lord by singing became part of the Sikhism’s mission and all Gurus’s adopted it. This is also known as Kirtan (kirat means praise). Singing with string museum and percussion is an ancient art but it deteriorated to singing the praises of Kings and as entertainment to please their senses. For relaxing they also took help of intoxicants to enjoy.

The ragas are complex set of rules that make a particular melody. Melody’s are sung during a particular time of the day or night, and according to the season of the year. Melody has a direct influence on psycho somatic cells of brain and a mood is created when the melody is playing. Following moods or khayal are documented in the compilation Of Guru Granth Sahib and each chapter is devoted to a particular raga:

1.    Soohi – joy and separation

2.    Bilaaval – happiness

3.    Gaund – strangeness, surprise, beauty

4.    Sri – satisfaction and balance

5.    Maajh – loss, beautification

6.    Gauri – seriousness

7.    Aasa – making effort

8.    Gujri – satisfaction, softness of heart, sadness

9.    Devgandhari – no specific feeling but the Raag has a softness

10. Bihaagra – beautification

11. Sorath – motivation

12. Dhanasari – inspiration, motivation

13. Jaitsree – softness, satisfaction, sadness

14. Todi – this being a flexible Raag it is apt for communicating many feelings

15. Bhairaagi – sadness, (The Gurus have, however, used it for the message of *Bhakti)

16. Tilang – this is a favourite Raag of Muslims. It denotes feeling of beautification and yearning.

17. Raamkali – calmness

18. Nat Narayan – happiness

19. Maali Gaura – happiness

20. Maaru – giving up of cowardice

21. Tukhari – beautification

22. Kedara – love and beautification

23. Bhairav – seriousness, brings stability of mind

24. Basant – happiness

25. Sarang – sadness

26. Malaar – separation

27. Jaijawanti – viraag

28. Kalyaan – Bhakti Ras

29. Vadhans – vairaag, loss (that is why Alahniya is sung in this Raag when someone passes away)

30. Parbhati – Bhakti and seriousness

31. Kaanra – Bhakti and seriousness

Guru Nanak’s Bani is documented in 19 ragas, Guru Amardas ji’s bani in 17 ragas, Guru Ramdas and Guru Arjun ji’s bani in 30 ragas, Guru Teg Bahadur ji’s bani in 15 ragas. From among bhaktas Kabir ji’s bani is maximum and recorded in 18 ragas. Namdev ji Bani in 18 and Ravidasji’s in 16 ragas.

The uniqueness of Guru Granth Sahib ji is, in not only preserving the ancient ragas but also in that it has provided sacred place to music in singing the praises in the form of Kirtan whereas else where in India it is only alaap.

Guru Ramdasji started the tradition of Kirtan at Darbar Sahib to create an atmosphere of Sodar meaning at the door of the Almighty when a feeling of divine bliss is created and man can engross his mind to the presence of Almighty.

Looking forward...: Guru Teg BahadurjiToday on this auspicious day a ...

Looking forward...:  Guru Teg BahadurjiToday on this auspicious day a ...:  Guru Teg Bahadurji Today on this auspicious day a son was born to Guru Hargobind ji at Amritsar in 1621. He was youngest son and when G...

 Guru Teg Bahadurji

Today on this auspicious day a son was born to Guru Hargobind ji at Amritsar in 1621. He was youngest son and when Guru ji came to see he named him Teg Bahadur – mighty of the sword and also predicted that this boy will one day do something extraordinary. Consolidation of Sikhism under stressfull watch of Moguls was carried forward by Guru Hargobind ji and he maintain a very cool posture but Amritsar had become dangerous place to live because of the continuous interefernce and small skirmishes of the Mogul Subedar of Lahore. Guru Hargobindji settled a new township of Kiratpur on the foothill of mountains where his family could live peacefully. The proclaimed Miri-Piri also needed consolidation and all his sons needed training in archery and horsemen ship in the tranquil atmosphere of Kiratpur. Services of Baba Budhaji ji to give training in archery and horsemanship were taken and Bhai Gurdas in literature and poetry. Teg Bahadur showed mastery in both and he became the favourite son of Guru ji. The superb poetry of Guru Teg Bahadurji is documented in Guru Granth Sahib where his mastery over language and his compassion for humanity is best expressed. He was very mystical and needed lot of seclusion for contemplations and this helped him to grow an extreme will power and inner strength.  Mother Nanaki was perplexed with the behavior of Teg Bahadur because he had no interests in the worldly matters and never helped in household matters. He was always in meditation so mata Nanaki asked Guru ji about this and he answered: I will unlock the mystery for you. Teg Bahadur can suffer what none other can. His forbearance has no parallels and he is master of many virtues. None other is there like him in the world. A son will be born to him who will excel both in velour and compassion and he will finish the foe and bring glory to the House of Nanak.

Guru Teg Bahadur ji spent a large part of his youth in Baba Bakala, his grandmother’s village. He secluded himself from the world. When eighth Guru Harkishan died he indicated Bakala where Guru will be found. The Sikhs searched and there were many pretenders who wanted to become Guru but the search ended with Makhan Shah seafarer’s declaration that he has found the true Guru. Once Teg Bahadur took the responsibility of the house of Nanak he also took up the mission to travel to all those places where Guru Nanak had left his foot prints and set up the mission. After Guru Nanak, Gur Teg Bahadurji was the most traveled Guru with Sikhism mission. He was in Dacca now in Bangladesh when he heard of the Auranzeb’s mission of converting whole of India to Islam by forcing Brahmins to convert.  He returned to Anandpur sahib when Kashmiri Brahmins came for solution to the problem of conversion. Guru ji sat in contemplation when 9 year old Gobind asked for his sitting so quietly. Guru ji said: “grave are the burdens the earth bears. She will be redeemed if a truly worthy person comes forward to lay down his head. Distress then will be expunged and happiness ushered in.” Gobind said:”none will be worthier then yourself to make such a noble sacrifice.” He was happy to hear such brave answer and solution. He confirmed his answer and told the Brahmin visitors to send the message,” if Auranzeb can convert the convert the Sikh Guru to Islam, they will all embrace Islam.”

His challenge was accepted and his resolution became stronger. His companions were tortured to death before his eyes but he remained strong and was beheaded in Chandni Chowk Delhi. His sacrifice to save the religion of Indians and save the human rights remains unparallel in History. He is called the Hind ki Chadar because of his protective sheet the right to confess to your belief was prevailed and new sentiment of hatred for Emperor arose and Auranzeb left Delhi for Deccan never to come back. The conversion dictate was held back and Hindustan saved from savagery of the Moguls.

Lakh lakh wadhayian on the birth of this great son of soil.

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...: Guru Angad Devji  Born as Lahina in Matte di Sarai (Known as Sarai Naga)16 kilometers from Muktsar in district Faridkot of today’s Punja...

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...: Guru Angad Devji  Born as Lahina in Matte di Sarai (Known as Sarai Naga)16 kilometers from Muktsar in district Faridkot of today’s Punja...

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...

Looking forward...: Guru Angad Devji Born as Lahina inMatte di Sarai (...: Guru Angad Devji  Born as Lahina in Matte di Sarai (Known as Sarai Naga)16 kilometers from Muktsar in district Faridkot of today’s Punja...

Guru Angad Devji

 Born as Lahina in Matte di Sarai (Known as Sarai Naga)16 kilometers from Muktsar in district Faridkot of today’s Punjab to Bhai Pheru of humble means was destined to become the second Guru of Sikhs. The family had to leave Matte di Sarai when it was plundered by marauding invader Babur. The family came to settle near Tarn Taran and the place is known as Khadoor Sahib. Bhai Lehna ji was a devout worshipper of Godess Durga and made pilgrimage to Jwala ji every year. Once hearing the melodious hymns of Guru Nanak from a Sikh he decided to pay visit to Kartarpur where Guru Nanak had settled in his last days. Once he saw Guru Nanak his journey and quest ended and he never left the presence of Guru Nanak. He was 28 years old when he came to Guru Nanak in Kartarpur. He was so devoted to Guru Nanak that any task Guru ji asked him he did with utmost humility. He learned to serve and did all odd jobs of washing utensils, cooking food, washings and even swinging the fan for Guru ji. His heart was purified by the pious labour and his understanding of the Guru Nanak’s mission illuminated. All the positive spirit of Guru Nanak’s mission in Kartarpur was grown in him and he grasped the teachings of Guru Nanak completely. He became the chosen disciples of Guru Nanak yet he remained in humility and stood first in the ranks for sewa or service. He would do any job Guru Nanak asked him to do and was chided by Guru’s sons but Lehna ji remained the figure of humility. When he first came Guru asked him his name and he said Lehna and Guruji uttered the lehna or debt has come and he remained that debt receiver who was destined to receive and carry forward the movement of Sikhism that was commissioned by Akal Purukh himself.

In his own life time Guru Nanak Dev ji decided to carry forward the mission of Sikhism and he knew that one life time is not sufficient for bringing the humanity from utter despair and darkness and his mission he put in the hands of most deserving disciple because he understood his mission completely. In Majha areas the influence of grave worshippers (sarwarias) was growing and they were making use of the superstitious believes of people and exploiting them. After Guru Nanak ji installed Bhai Lehna ji as Guru he bowed down to his feet and then embraced Lehna ji and said now you are my angad meaning part of my body. He had passed his own enlightenment to Bhai Lehna ji and thus he became Guru Angad. Guru Nanak ji asked him to emancipate the people of Majha from superstitions and spread his mission there. Khadoor Sahib became the important place of Sikhism mission and all the tenets of Sikhism were practiced here and till to date this place carries forward the mission of Langar and Sewa. Good healthy body and education were other fields which developed during Guru Angad’s time in Majha. Pahalwani and development of Punjabi script gurmukhi were two great achievements of Guru Angad ji. Guru Angad ji developed quayda a Punjabi beginner’s booklet to teach language to all. Khaddor Sahib town is ever indebted to Guru Angad Dev ji and plantation drive was taken on its completion of five hundred years.

Today on his Prakash I wish all a very happy Gurpurab. Guru Nanak de Jyoti Jyot Guru Angad Devji de pawan janam dihare diyan sab nu wadhayiyan.

Looking forward...: GEMSOF GURBANIGuru Granth Sahib ji – 3Guru Nanak’s...

Looking forward...: GEMSOF GURBANIGuru Granth Sahib ji – 3Guru Nanak’s...: GEMSOF GURBANI Guru Granth Sahib ji – 3 Guru Nanak’s realization that God is one for all humanity and that he is Emanent and Benevolen...

GEMSOF GURBANI

Guru Granth Sahib ji – 3

Guru Nanak’s realization that God is one for all humanity and that he is Emanent and Benevolent was a step forward to put his theory of Equality or Sanjhiwalta. For God all human beings are equal and He doesn’t make any discriminations. The ground reality was very different those powerful and mighty had divided the world according to their scales of benefit. At the time of his birth the Society was so much divided and there was darkness all over because those victims of inequality had accepted their status in the Society as doomed or as fate will. Much before Guru Nanak’s time from 11^th to 12^th century onwards a wave of Bhakti movement started in India at various places and most of these Bhaktas were people belonging to lower castes and the right of education or study of Shastras was denied to them. The urge to praise God and the realization of  the Truth that He is the only ‘One’ for all was so strong that they started attracting people with their singing of praises for the Lord. During Guru Nanak’s travels in India he collected their hymns and these were passed on from one Guru to the next. Thus at the compilation of Guru Granth Sahib these hymns were added and made a permanent feature and symbol of equality. This was the first lesson of Guru Nanak that we have to maintain Equality of Human beings and regard the sanctity of the creation of Lord. From the list given below we can see that Guru Sahiban being Sikh themselves gave the same respect to all these Bhaktas who came not only from different parts of India but belonged to different religion and castes.

  Sheikh Farid----Punjab------------1173-1268 ------ ---------        Muslim

  Kabirji------------Uttar Pradesh------1388-------------- ------        Weaver

  Ravidas----------Uttar Pradesh----13^th century--------------        Chamar 

  Parmanand-----Maharashtra------- not known

  Naamdev--------Maharashtra ------birth -1270    --------------     calico printer

  Trilochan --------Maharashtra------birth -1260------------------    Brahmin

  Dhanna----------  Rajasthan---------birth -1415-------------------    Jaat

  Beni       --------- Uttar Pradesh ---not known

           Sain       ---------Uttar Pradesh---- 14^th century----------------- Barber (Nai)

Bhikan   ----------- not known                          -----------------------

Jaidev--------------Bengal -----------1170 -------------------------      Brahmin

Pipa---------------Bengla/Bihar -----1525------------------------        Brahmin

Ramanand -----Uttar Pradesh-----          ---------------------------    Brahmin

Sadhna       ------Sindh                 13^th century------------------       Butcher

Surdas ------------AwadhUP   -------not known

Mardana---------Punjab ---------Guru Nanak’s companion------- Mirasi

Satta &Balwand Punjab---------Guru Arjun ji’s period  ---------   Doom

Sunder------------  Punjab-------Guru arjun ji’s period -----------Bhalla khatri

11 Bhatt----------- Punjab-------Guru Arjun ji’s period----------- Bhatt Brahmin

The same respect is given to all these bhaktas irrespective of their caste and religion while we pay obeisance to Granth Sahib ji in any gurudwara anywhere in the World. Thus we pay respect to this tenet of equality in human beings at the same time. Any discrimination should be removed from our mind forever. This tenet is the foundation of Sikhism that leads humanity to the belief of equality and universal brotherhood and this also unites man to the Brahm and His Will.

Looking forward...: GEMS OF GURBANIGuru Granth Sahib ji -2When a baby ...

Looking forward...: GEMS OF GURBANIGuru Granth Sahib ji -2When a baby ...: GEMS OF GURBANI Guru Granth Sahib ji -2 When a baby is born its first concern is its hunger. It cannot see properly or recognize anyon...

GEMS OF GURBANI

Guru Granth Sahib ji -2

When a baby is born its first concern is its hunger. It cannot see properly or recognize anyone but the moment the mother brings her breast to it, it starts sucking. The hunger is a primary phenomenon that man learns even before knowing the source that satisfies his hunger and that is his mother. This primary need hunger can give many directions to the life of a person and he makes himself busy in all types of daily chores in that he learns the ways of the world. The worldly affairs without the elements of compassion or love are like Kur (darkness) and makes man directionless. A man who has no direction in his life can become victim of oppression, suppression, confused and powerless. For inner strength, convictions, bravery and consciousness it is important to elevate one’s spiritual quest. This spiritual quest has been named hunger by Guru Arjun Devji in the above mentioned shloka of raag Mundavini. To quell this hunger ( emancipation or udhar) the three things that have been served in Thaal (Guru Granth Sahib) are truth, contentment and meditation. In other words a path is shown to emancipate oneself from the dark ocean of worldly mess.

The uniqueness of this Granth or scripture is not only its composition in musical ragas and classical prose but the broadmindedness of its acceptance of other scriptures that have been written much before its time. The acceptance comes because the Sikh doctrines of Guru Nanak believes in Sanjhiwalta that is universal brotherhood and any scripture that gives message of this brotherhood and belief in one God concept has been accepted. In Guru Nanak’s own words : Chheh ghar chheh updes II Gur gur ekko ves anek II1II  Baba jai ghar Karte kirat hoye II so ghar raakh wadai toi (Sohila ang 12) GG.” There may be six teachers, six concepts or doctrines to sing your praise O Lord. But the teacher of all teachers is one Lord though he may appear in various Images. O father the house where in the praises of the Creator are uttered follow that system or doctrine. In it rests thy greatness.”

The concept of one God has been so strongly represented in Sikh Doctrines that  any scriptures that reveals this truth of oneness of Lord is accepted and promoted because in it lies the greatness of the Lord himself. This is indeed a unique concept and a revolutionary step to promote the one God concept. History is witness of this fact that most major religions that do not belong to India or that their origin is not India have been at war to establish their supremacy. All major religions have been taking help of the Rulers by force or oppression to force their supremacy on people. There have been attempts to make rules and conditions to downgrade the beliefs of others and force their own. In Sikhism there been rejections of all such beliefs that worked against the welfare of humanity and that promoted the multiplicity of the God to the extent that presence of One God whose Will or Hukam prevails was neglected.

 GEMS OF GURBANI

Guru Granth Sahib ji – 1

For a complete understanding of Gurbani the structure of compilation, its spiritual contents, the literary usage and the art of compositions are some of the important features Of Guru Granth Sahib ji that young people will be interested to know. We shall undertake this in chapters that will follow so that the greatness of not only the Gurbani becomes easy to understand but the greatness of its compiler is known to everyone. Guru Arjun Dev ji himself was a great composer and music exponent and well versed with the prose and literary structure of not only Punjabi but many languages that are represented in the Granth Sahib. One can only imagine the depth of his knowledge and intelligence to strike a master stroke in compilation of this unique art work. The uniqueness of it lies in that no one can ever make any changes or alterations to it. I do not like to make any comparison but this is the only Holy Scripture that has been documented by the writers themselves. This means the Anahad Bani’s contents have come as enlightenment to the writers themselves and there was no via media or it was not re-written or corrected by centuries later by like minded people. Most of the contents are compilation collected by Guru Nanak, written by him and other Gurus themselves and they have never claimed to be prophets. They remained on this earth as human beings and as householders thus fulfilling the Will or Hukam of the Akal Purakh and tried to spread their light that the Almighty bestowed on them as Gurbani. Anahad Bani means a sound that comes without touch. To explain further a sound is usually created by friction of two metallic or even non metallic materials. Anahad is a sound that is creation of The Almighty that comes without friction. Gurbani is called Anahad Bani because it came as enlightenment to the writers themselves. Guru Arjun Ji has documented the greatness of Guru Granth sahib ji in Mundawani raag as follows:

Thaal wich tin vastu paiyo, sat santokh vicharo II

Amrit naam thakhur ka paiyo, jis ka sabas adharo II

Je ko khave je ko bhunche, tis ka hove udharo II

Eh vast taji nahin jayi, nit nit rakh uri dhare II

Tam sansar charan lagi tariye, sab nanak brahm pasaro II 1II GG ang 1429

Meaning: Three things – truth, contentment and meditation are served in a platter. The Nectar Name of the Lord who is the support of all is also put in there. If someone partakes this fare and if someone relishes it, he is emancipated. This cannot be forsaken never ever so keep it enshrined in your mind. All that spread is His Creation so at His Feet you shall get the salvation and this dark world ocean is crossed. O Nanak ,everything is extension of the Lord.

Looking forward...: Baisakhi diyan mubaraka sab nu ate Khalsa diwas ...

Looking forward...:

Baisakhi diyan mubaraka sab nu ate Khalsa diwas ...: Baisakhi diyan mubaraka sab nu ate Khalsa diwas sajjna vi sab nu Mubarak hove! Through struggles of Guru Gobind Singh ji his own c...

Baisakhi diyan mubaraka sab nu ate Khalsa diwas sajjna vi sab nu Mubarak hove! Through struggles of Guru Gobind Singh ji his own creation Khalsa proved that they love his ideals and worked for it by standing with him through most difficult period when he was persecuted by Moguls.Guruji pay a rich tribute to his Khalsa: It is through their favours that I have won battles,and have gifts been bestowed.It is through their favours that I have overcome my troubles and my stores are filled.It is through their favours that I have acquired knowledge and have smothered my enemies. It is also through their favours that I am exalted and have attained this position. Otherwise there are millions of humble persons like me going about.This tribute of Guru Gobind Singh ji for his disciples has helped to bring about a martial race from very ordinary and oppressed Indian masses.

Looking forward...: Baisakhi -3 Guru Gobind Singh’sdefinition of Khals...

Looking forward...: Baisakhi -3 Guru Gobind Singh’sdefinition of Khals...: Baisakhi -3  Guru Gobind Singh’s definition of Khalsa in his own words summarizes the purpose of creation of Khalsa; He whose mind dwe...

Baisakhi -3

 Guru Gobind Singh’s definition of Khalsa in his own words summarizes the purpose of creation of Khalsa;

He whose mind dwells, night and day,

On the ever effulgent light,

And never swerves from the thought of one God,

And he who is full of love for God and faith in Him,

And believes not even mistakenly,

In fasting and the worship of graves of Muslims,

Or sepulchers if Hindus.

He who recognizes the one God and not another

And does not believe in pilgrimages,

Ceremonial acts of mercy, charities, penances and austerities.

And he whose heart is illuminated within

By the light of the Perfect One,

He is to be recognized then

As a pure member of the Order of Khalsa.”

With the creation of Khalsa order he did not deviate from the house of Nanak instead he infused vigor and vitality, spirit of heroism and courage to fight till death and that too in people who were doomed to live sub human life of suppression. He brought them together to stand along with the high caste who believed in the ideals of Guru Nanak. Guru Gobind Singh ji laid down a strict disciplined life style for His Singhs to become a true Khalsa. The Khalsa was adorned with unique physical appearance, a democratic mind set, followings of Sikh tenets and God conscious. Khalsa is a nation in itself because the humanity was guided to stand on their feet. A democratic nation sans border, because the aim of this democratic society was to fight oppression, fights for human rights, serve the helpless and respect the women. It was the Amrit (nectar) and the preparation of this ‘Khande Batte di Pahul’ in iron bowl and stirring it with two edged sword that created the magic and converted the lowest regarded human into lions and exceptional warriors. Men becoming khalsa after taking this nectar were endowed with power that they could challenge lion in his own den and the Tyrant Aurangzeb in his court. He revolutionalised the concept of bravery in men by giving strict discipline to his warriors. Where Moguls and other Islamic forces killed the innocent, abducted and maligned women, caused destruction to crops, homes and village after villages were burnt to establish and force their rule of fear. Gurus men were prohibited from doing anything wrong instead they were told to be benevolent even after a battle for example Bhai Kanhayia was complimented for his understanding the mission of Sikh Panth when he was distributing water to wounded enemies. Those who understood his grand design of creation of Khalsa to make it a most human religion but to fight any challenges are his true men and can achieve the status of Guru Nanak’s Sachiar (truthful person).

By taking the Amrit from Panj Piyaras his own disciples’ he merged himself into Khalsa thus giving all his power into his Sikhs and with this he shifted the whole responsibility of taking care of the Will of Akal Purakh and make them independent to walk on their own feet.

Let us join together and salute this grand design – Creation of Khalsa and celebrate the birth of a free nation on this Baisakhi day.

Wahe Guru ji ka Khalsa, Wahe Guru ji ki Fateh!

Looking forward...: Baisakhi -2The awe inspiring ceremony of creatio...

Looking forward...: Baisakhi  -2
The awe inspiring ceremony of creatio...: Baisakhi  -2 The awe inspiring ceremony of creation of Khalsa on 30 th March 1699 on the hills of Anandpur Sahib was a unique event th...

Baisakhi  -2

The awe inspiring ceremony of creation of Khalsa on 30^th March 1699 on the hills of Anandpur Sahib was a unique event the world ever witnessed. The winter becomes milder but the mist in the early morning cold air spreads its mysticism and the sun rising with its golden light dispels all doubts. The wheat starts ripening and makes farmers proud of their hard work. Guru ji summoned the Sikh Sangat from all over the country by sending messengers but kept the whole concept a secret. Even his close associates didn’t know why he has summoned people. Large shamianas were erected to accommodate all the sangat. The air was full of mystery and expectations. People started taking their place in large shamianas and the anticipation was growing with every moment. Guru ji performed all the rituals of reading Gurbani and singing hymns as usual. At the end of these rituals he stood up and spoke in a roaring voice addressing the sangat with a naked sword in his hand; my sword wants a head, is there a Sikh who will give his head for his Guru and dharma? There was a silence in the air and in the congregation and Guru repeated his call three times. After a third call a kashtriya Daya Ram from Lahore stood in front of the Guru and said,” my lord my head is at your disposal and there will be no greater honour then to keep my head under your sword.” Guru held his hand and took him to a smaller tent erected nearby. When he came out his sword was dripping with blood. He asked the awe struck assembly for another head and this time Dharam Das from Hoshiarpur came forward to lay his head for the Guru. Three more calls were made and Mokam Chand from Dwarka, Himmat from Jagannath and Sahib Chand from Bidar came forward to give their head. People saw blood coming out of the tent. He decorated the five men in the same dress as his own and came out of the tent. He asked the five to sit in a heroic posture. He stirred batasas a sweet crystallized sugar in an iron bowl, stirred with his two edged sword known as Khanda. He then poured this sweetened water (Amrit) on the palms touching the lips of five Sikhs sitting in a heroic posture. He repeated this ceremony for five times and each time he repeated a self coined slogan,” Wahe Guru ji ka khalsa, Wahe Guru ji ki Fateh”( hail the Khalsa who belongs to the Lord, hail the Lord whom belongs the victory).” He then addresses the congregation and five decorated Sikhs and said; today I have created the Order of Khalsa direct under the command of Akal Purakh (The Timeless Being), and they will be called Panj Piyaras (the five beloved one’s of Lord). Today they are reborn with their previous birth, their past standing in the society and rituals are renounced. From today they will add Singh (lion) to their names. They will fight against oppression and tyranny, they always serve the helpless, they shall consider all human beings equal irrespective of caste and creed, and they will initiate a new order called Khalsa ( pure and God’s own). Since their previous birth is renounced their father is Guru and their mother is Sahib Devan and birth place is Anandpur. Then he asked the Punj Piyaras to prepare the amrit the way he had prepared and once done he sat in the heroic posture in front of them asked them to pour it on his palm. Each one of them repeated the ceremony and each time resonance of Wahe Guru ji ki khalsa, Wahe Guru ji ki Fateh was heard in the air. Astonished and perplexed people wanted to know the meaning of this ceremony. He explained that the Order of Khalsa is created direct under the command of Akal Purakh and there is no difference between him and the Khalsa. He is one of them being baptized from them (his own disciples). He merged himself into his own creation and endowed his charismatic personality to them. A democratic society was created without any hierarchy. To continue…..

Looking forward...: BaisakhiBaisakhi or vaisakhi is a harvest festiva...

Looking forward...: Baisakhi
Baisakhi or vaisakhi is a harvest festiva...: Baisakhi Baisakhi or vaisakhi is a harvest festival celebrated all over India under regional names with gaiety and fervor to welcome ra...

Baisakhi

Baisakhi or vaisakhi is a harvest festival celebrated all over India under regional names with gaiety and fervor to welcome rabbi crops home. Though vaisakhi is celebrated by people of all religions in Punjab but for Sikhs it has special significance. The founder of Sikhism Guru Nanak dreamed of an ideal man who will be truthful (Sachiar) and work for the welfare of humanity by imbibing the virtues of equality (sanjhiwalta), brotherhood (bratheribhav), democracy (lokraj), independence (azadi) and work (kirat karni – to earn one’s own living), and share with the needy ( wand shakna). His ideal person was to be brave but at the same the time humble and full of humility because to become ideal his ego need to be surrendered. His powerful and energetic personality, his power of speech and dialogue, his bold criticism of the ruling class and religious heads was enough to show a winning path to the downtrodden masses of this country. His followership started increasing and people loved his ways of search for truth. He knew that to attain this supreme ideal man from ordinary masses that were not only downtrodden but had no rights of education and knowledge was not an easy task in his life time so he left the legacy of Gurus who will follow his ideals. His light (enlightenment) was thus passed from him to all next Gurus and each one of them proved that they strictly maintained his order. The social and political conditions in the country became even worse after Nanak because the Moguls who had established themselves as rulers became more and more tyrannical and planned Islamization of this country as they had already done in Iran, Iraq and many Middle East countries. This was not an easy task as the majority of population lived in lakhs of villages. The lack of unity amongst Indians was an asset for the Islamic rulers because religious and political control was in the hands of Brahmin and Hindu rulers. All his life Guru Nanak reprimanded these rulers and the religious heads to unite and fight the tyranny of foreign rulers by accepting equality of human race but instead of doing that majority of the Hill chieftains forged alliance with the Moguls and fought to retain their caste superiority. Guru Arjunji had foreseen the obstacles coming in the way of Sikh Panth and gave directions to his son Guru Hargobindji to fight the tyranny physically. The tradition of Miri- Piri was established and a new direction was given to Sikhs to- be prepared to fight human rights with the power of sword. This increased the fear of Hill chieftains even more because on one hand equality was preached and on the other hand sword was given in the hands of non kshatriyas on who they depended for their livelihood and luxurious life and benefitted from the ignorant people of their Kingdoms and to retain that position they were paying revenue to the Mogul rulers. The dignity and independence of their people and country was not important to them. Everything revolved only around their luxurious life and their upper caste status. The tenth master Guru Gobind ji not only inherited all the goodness of Sikh doctrines but also inherited the struggles of the panth. He received very good education in martial arts and literature, philosophy and Sikh ethics. He was still a child of ten years when his father was martyred in Delhi fighting for the freedom rights of humanity and Hinduism. The people of Delhi were so fearful of the Moguls that they didn’t come forward to pick up the body and head of Guru Teg Bahadurji. The tender age Guru took a vow to create a martial race who will never be afraid of any tyrant and who will follow the supreme ideals of Guru Nanak. This race will be pure of any malice, hatred and all the negative and evil propensities of human kind. This race will be taking the enemy of mankind full on their chest and never leave the battlefield because they will be born new by abandoning all their previous status and standing and they will directly be under the command of Akal Purakh (Almighty). Thus the Order of Khalsa (the pure and God’s own) was established. For this unique ceremony the day of vaisakhi of 1699 was chosen after months of preparations and by sending messages to Sikh Sangat all over the country to come and celebrate the vaisakhi at Anandpur. To continue…….

Looking forward...: GEMS OF GURBANINational Character – 24Awareness of...

Looking forward...: GEMS OF GURBANINational Character – 24Awareness of...: GEMS OF GURBANI National Character – 24 Awareness of an evil character Under this title head of National Character the negative and ...

GEMS OF GURBANI

National Character – 24

Awareness of an evil character

Under this title head of National Character the negative and evil propensities of human psyche been discussed and we recognize that all these motives originate at individual level but the end effect is on society because the human being is essentially a part of the society so the repercussions will be at social level. The social repercussions can lead to a class of people overpowering the others that leads to social disharmony, discontent, and excesses of all kinds and discriminations that force a large part of society to live in sub human conditions. For creation of a civilized society that has a nature of universal society the Sikh Gurus have suggested many virtues that man needs to develop so that the negative and evil character cannot raise its head. Though Gurus have suggested to be continuously reciting the Name of Almighty but that alone may not help to purify the mind unless the guidance is obtained to seek the right path. To get rid of all the socially and morally evil and negative characters from our person the path is not renunciation or becoming ascetic, jogi or causing torture to your body or suffering penance. Guru Arjun Devji ( raag kanara GG pg 1305) has a long list of actions that people undertake by inflicting pain, hunger, fasting, standing on one’s head, standing on one leg on land or in water in hot or cold. They read the shastras but cannot associate with the Almighty. They paint sacrificial and religious symbols on their head and body but cannot efface the demerits by doing so because while afflicting their bodies to attain the union with God and by reading Shastras the evil and negative propensities overpower them. That is why the method of penance is strictly avoided by Gurus. To regulate the intensive development of these negative characters and enjoy the bliss of spiritual attainment Gurus have suggested a life of householder whereby you can fulfill all family and social obligations by doing virtuous motives and build a character that can be recognized as national or universal character and one can contribute to the welfare of humanity and fulfill the Will of the Almighty. Spiritual bliss is attained when man becomes truthful or Sachiar (A highly virtuous person for Guru Nanak) who comes closest to God and ‘His’ inherent part in human is awakened.

In post vedic period in India asceticism became prominent may be due to deteriorating social conditions that had developed classes and castes and apart from three upper class varnas the others were not allowed to read shastras and entry into many temples was prohibited for all. Asceticism was perhaps one of the ways to attain spiritual bliss as ascetics were away from the human habitations and class and castes were not asked. A cult of tormenting self to control or regulate the emotions was practiced. Guru Nanak says, “He who tortures his body and wither away is not approved.” GG.Pg 226 raag gauri …..(hath kar mare na lekhe pave II ves kare bahu bhasam lagave). Sheikh Farid says: heat not thy body like an oven, burn not thy bones like firewood. What harm thy head and feet done to thee. GG.Pg.226

 By doing these kind practices the body becomes the central theme and the self destruction not only of body but that of mind and a proper equilibrium to balance all types of feelings gets destroyed. Each of these negative and evil motives has been discussed in Gurbani separately so that the subjects can help themselves to cultivate the virtues prescribed in Gurbani. The main theme to cultivate virtues remains the growth of religious sentiments so that one gets attracted to recite the Name of Almighty because that path subdues the motives of negative character and humility is invoked in a person. Guru Arjun Devji says: “enshrine the God’s Name in the mind, contemplate your Guru in your home,…. And all your sins are effaced, joining the society of the saints. Lord’s Name is the treasure of virtues.” GG.Pg.621 sorath M5.  So the effective regulations to quell these negative values by religious consciousness a collective virtuous character for a universal Society and unity for self can be attained.