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TheTheTheTheThe

Sikh CourierSikh CourierSikh CourierSikh CourierSikh CourierINTERNATIONAL

www.sikhcourierintl.org

A JOURNAL OF

THE WORLD SIKH FOUNDATION(THE SITA AND AMAR SINGH CHHATWAL SIKH TRUST)

INCORPORATING

THE SIKH CULTURAL SOCIETY OF

GREAT BRITAIN

SPRING - SUMMER

2014

REGISTRATION NO. 1137019 REGISTERED CHARITY NO. 1054913 ISSN. 2054-9067

2

The

Sikh CourierINTERNATIONAL

BI-ANNUALLYFirst Published October 1960

Volume 65 Spring-Summer 2014 No: 117

CONTENTS

1. GURU GOBIND SINGH ............................................................................................................. 5

Late Khushwant Singh

2. INTERFAITH DIALOGUE DEVELOPED BY

GURU NANAK DURING HIS ITINERARIES ......................................................................... 13

Dr (Col) Dalvinder Singh Grewal

3. WORD WAHEGURU and A BRIEF DESCRIPTION OF POWER OF GOD

DESCRIBED IN THREE SELECTED SHABADS ...................................................... 27Mrs Mohinder Kaur Kapoor M A

4. A BRIEF OF SIKH MISLS ............................................................................................. 31Dr J K Sirha

5. WHERE IS GOD AND HOW CAN I REALISE HIM ......................................................... 33

Navtej Singh

6. SIKH VISION OF CHURCH- STATE RELATIONS ........................................................... 43

Arvinder Singh

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THE SIKH COURIER INTERNATIONAL Established 1960

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New York, USA Sudbury, Canada Chigwell, Essex UK

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4

Editorial

Though everyday in prayers we read:

jo AwieAw so clsI sBu koeI AweI vwrIAY ] jo aaeiaa so chalasee sabh koee aaee vaareeai

Whoever has come, shall depart; all shall have their turn.

But when someone related and close to us depart it gives us acute pain and everlasting grief. Then we start to

explore the true meaning of death. Where the deceased has gone? Will he/she never come back? Will we never

be able to speak or communicate with him/her again? The answers of all these questions are found in Gurbani. It

is only through Religious Experience one can see the unknown world and find out where the deceased has gone.

Recently, the literary world has lost one of its most renowned gem ‘Sardar Khushwant Singh’. Khushwant Singh,

who has died aged 99, held a particular place in Indian life as a Journalist, author, critic of injustice and a

challenger of hypocrisy. He was a linguist and knew many languages including Panjabi, English, Urdu and

Persian in addition to Sindhi and Multani dialects. Khushwant Singh was also a novelist, lawyer and politician.

An Indo-Anglian writer, Singh was best known for his trenchant secularism, his humour, and an abiding love of

poetry and writing.

From 1980 to 1986, Kushwant Singh was a member of Rajya Sabha, the upper house of the Indian parliament. He

was awarded the Padma Bhushan in 1974 for service to his country. In 1984, he returned the award in protest

against the siege of the Golden Temple by the Indian Army. In 2007, the Indian government awarded him the

Padma Vibhushan.

• His other honours, inter alia, include:

• Rockfeller Grant, 1966

• Honest Man of the Year, Sulabh International (2000)

• Punjab Rattan Award, The Government of Punjab (2006)

• Sahitya Academy Fellowship Award by Sahitya academy of India (2010)

• ‘All-India Minorities Forum Annual Fellowship Award’ by Uttar Pradesh Chief Minister Akhilesh Yadav

(2012)

• Lifetime achievement award by Tata Literature Live ( 2013)

• Fellow of King’s College London on (January 2014)

His religious cum literary works include, a History of the Sikhs (2 volumes) , Hymns of Guru Nanak (translation),

and translation of ‘Selection of hymns from Sikh Scripture (edited) commissioned by UNESCO.

Khushwant Singh had started his career as a practising lawyer in 1938. He worked at Lahore Court for eight

years. In 1947 he entered Indian Foreign Service and worked as Information Officer of the Government of

India in Toronto, Canada. He was Press Attaché and Public Officer for the Indian High Commission for four

years in London and Ottawa. In 1951 he joined the All India Radio as a journalist. Between 1954 and 1956

he worked in the Department of Mass Communications of UNESCO at Paris. From 1956 he returned to

editorial services. He had the experience of editing Yojana, an Indian government journal; The Illustrated

Weekly of India, a newsweekly; and two major Indian newspapers, The National Herald and the Hindustan

Times.

Khushwant Singh is no more, but his memories will always remain with us forever.

The Sikh Courier International also has had the honour of publishing many of his articles in this prestigious

Journal. One of his article on Guru Gobind Singh is reproduced in this Issue.

5

WORLD SIKH UNIVERSITY LONDON[International School of Sikh Studies]

University Building 35 Pinner Road, Harrow, Middx HA1 4ES (UK)Tel: 020 8427 5132; Fax: 020 8427 4880; email: registrar@sikh-uni.ac.uk

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Places on all the courses are limited. Local students can call at the above address for instant admission

arrangements. Scholarships and Financial help, towards the cost of studies are available: from the following

funds:

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Dr. M. Amdekar-Academic Registrar Dr. J.K.Sirha-Deputy Academic Registrar

6

Guru Gobind Singh crammed the 42 short years

of his life with much activity. He was a prolific

writer - he wrote in many languages - Persian,

Hindi and Panjabi. It is said that a 14-maund load

of manuscripts was lost in the Sirsa when the

Guru was being pursued from Anandpur to

Chamkaur. Fortunately some of his work survived

and from this we get a pretty clear picture of his

aims and ideals.

First and foremost, we must never forget that Guru

Gobind Singh did not change the religion preached

by the preceding nine Gurus. On the contrary, his

faith was in every way the logical development of

the teachings and the traditions initiated by his

predecessors. In Guru Gobind Singh’s teaching is

found Guru Nanak’s fervent belief in the One God

who, though beyond human comprehension, can be

experienced through love and practice of Nam-the

Name. In Guru’s teaching is also the second Guru

Angads exhortation to seva — the service of

mankind; the third Guru Amar Das’s emphasis on

mental and physical health. In Guru Gobind Singh

we have the fourth Guru Ram Das‘s creative ability.

In him too we have the fifth Guru Arjan’s gentleness,

his love of the Hindu and the Mussalman, his literary

genius and his spirit of martyrdom, We also have

(quite obviously) the sixth Guru Hargobind’s spirit

of valour. And in Guru Gobind Singh’s writings there

is his father Guru Tegh Bahadur, the ninth Guru’s

conviction that once you extend a helping hand to

raise the down-trodden, you must never let go that

hand even though it cost you your life. Guru Gobind

Singh had all that his predecessor Gurus had and

something more - the power to change mice into

men, to mould those men into a nation and then fire

that nation with an ideal, the ideal of the Khalsa

Commonwealth.

GURU GOBIND SINGH

Late Khushwant Singh

In the minds of most people the image of Guru

Gobind Singh is that of a warrior Guru. He said

himself: ‘avar vashna nohi mohev dharm yudh

ko chao,’ - I have no other ambition than to wage

the war of righteousness.’ It is not often realised what

mental anguish the Guru went through before he finally

accepted the principle of the use of force to right a

wrong. The problem had faced many thinkers before

the Guru. We Indians are familiar with the dialogue

between Krishna and Arjun on the battlefield of

Kurukshetra. Arjun knew his cause was just. But

he also knew that in enforcing what was his by right

he would have to spill the blood of his kinsmen who

had wronged him. How then is a person to decide

whether he should turn the other cheek, submit to

oppression and tyranny in the hope that the gesture

will bring a change of heart in the oppressor or the

tyrant — or that he should resist tyranny, strike the

tyrant and so ensure the prevalence of justice and

goodness?

Guru Gobind Singh faced this dilemma. His father

Guru Tegh Bahadur had been executed for no other

offence than championing the cause of the Hindus.

And before Guru Tegh Bahadur, Guru Arjan had

also been convicted on a trumped up charge and

executed. He must have asked himself, should the

entire Sikh movement be allowed to die because it

did not please the ruler to see it grow?. It was no

longer a case of turning the other cheek - fortunately

there are two cheeks to take punishment, but there

was only one neck, Guru Gobind Singh pondered

over this problem. He retired to the seclusion of a

cave on Mount Naina Devi above Anandpur and

spent forty long days and nights meditating and

seeking Divine guidance. It was after this prolonged

meditation that he found the answer. His answer was

the famous baptismal ceremony of the lst of Baisakh

1699 when he raised the Khalsa. Our Guru Gobind

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Singh may be rightly considered our philosopher

of the theory of the just war - the Dharma Yudha.

He laid down five very stringent conditions before

a war could be described as just:

First - that it should he waged after all other means

have been explored and have failed. In his famous

Zafarnama — Epistle of Victory addressed to the

Mughal Emperor Aurangzeb in Persian, he wrote:

‘bu idegargi darmian amdam

ba tadbirey teer-0-tufang amdam

chu kar az hamah heeltey dar guzasht

halal ast burdan ba shamsheer dast’.

‘When no other way was left to me, I took the path

of war and put my arrow on my bow. When all other

means have failed, it is righteous to draw the sword’.

He explained his mission in life: ‘I come into the

world charged with the duty to uphold the right in

every place, to destroy sin and evil. O ye holy men,

know it well in your hearts that the only reason I

took birth was to see that righteousness may flourish;

that the good may live and tyrants be torn out by

their roots”.

“My sword strikes tyrants not men. A weapon is

to protect the weak and destroy the wicked”, he

wrote.

Second - It was to be without hatred or desire

for revenge. It is to be remembered that though

the Guru‘s own father and his younger sons were

executed by the Mughals, though his own mother

died of grief at these losses, though his two elder

sons and many (if not most) of his closest followers

fell in battle, not once did he talk of avenging these

murders of settling scores, not once did a word of

hatred against Islam, the religion of the Mughals,

escape his lips or his pen. On the contrary many

Muslims fought on his side as his comrade-in-arms;

and more than once his life was saved by his Muslim

admirers who, in so doing, imperilled their own. The

Sikhs will recall the incident in one of the battles

against the Mughals when the Sikh water carrier Bhai

Kanabya was pulled up by a Sikh for serving water

to the enemy. When produced before the Guru he

said, “I saw neither Muslim nor Sikh: wherever I

heard the cry of pain I saw my Guru and it was to

my Guru l gave the water”

Third — A Dharma Yudha, or a righteous war,

must be fought without desire for gain. It is to be

remembered that although the Guru won a number

of battles at Bhangani, Nadaun, and in other

Himalayan regions - he never bothered to acquire

even a square inch of territory nor allowed any of

his followers to take any loot.

Fourth — A just war can only be waged by a people

fired by one ideal, by crusaders and not by

mercenaries. The Guru felt that these conditions

could only be fulfilled by a warring people if they

willingly bound themselves by a code of ethics. It is

seldom realized that the only reason the Guru made

the wearing of the hair and beard unshorn was to

revive the ancient ascetic tradition of India in the

hope his new Sikhs would, like ascetics of old, be

rigidly puritanical — he believed that the Keshas —

unshorn hair and beard were a symbol of ascetic

purity and only the pure of heart had a right to wield

arms:

bina shastra kesang narang bhed jano

gahey kan tako kitney ley sidhano

ehi mor agya suno marey pyarey

bina shartra kesang devo moi didarey.

“Arms without the sacred Kesha - and you will be

like a flock of sheep led wherever anyone care to

lead you by the ear. This is my command to you, my

beloved comrades: if you do not wear your keshas

as well as your arms, do not appear in my presence”.

He bound his followers by a strict code of conduct

the Rahatnamas: do not drink or smoke, do not

molest the womenfolk of your adversaries and so

on, That is why he named his new Sikhs Khalsa or

the Pure. He meant to raise an army of soldier-saints,

sant-sipahis.

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It is also to be remembered that this code of

conduct was not meant to be a list of rules on

paper. Anyone who did not observe them had no

right to call himself a Sikh -

rahani rahey soi sikh mera

0 sahib mai us ka chera

“Only he who lives by the rules is my Sikh — he

will be my guru, I his follower”.

He bound himself to the very rules he prescribed

for his Khalsa followers because, despite being

their Guru, he considered himself a mortal and an

equal:

For though my thoughts were lost in at the feet of

Almighty God, I was ordained to establish a sect

and lay down its rules. But whosoever regards

me as Lord shall he damned and destroyed, I am

but the slave of God as other men are: A beholder

of the wonders of creation.

Armed with this code of morality, the Sikh warrior

became the Knight of the Order of Sir Galahad:

My brave sword carves the casques of men

My tough lance thrusteth sure

My strength is as the strength of ten

Because my heart is pure.

Armed with this code of morality, the Guru could

rightly invoke the aid of the Lord God of Hosts:

Eternal God, Thou art our shield

The dagger, knife, the sword we wield

To us Protector there is given

The timeless, deathless, Lord of Heaven,

To us All-steels unvanquished might

To us All-times resistlcss flight

But chiefly Thou. Protector brave

All-steel, wilt Thine own servants save.

Fifthly — and finally, said Guru Gobind Singh a

crusader thus armed must go into battle without

fear, without counting the odds against him, without

ever doubting that he will win and without any concern

with the consequences. The Guru himself

set the example when he hurled a timid and untrained

community of rustics and shop-keepers against one

of the most powerful armies of the world at that

time, He himself said, “I will train the sparrow to

hunt the hawk, I will teach one man to fight a legion”

chidion tey main baj tuddan

tabhe Gobind Singh nam kahaon

sava lakh sey ek ladaon

tabhe Gobind Singh nam kahaon.

and when news was brought to him that his two infant

sons aged 9 and 7 had been executed, the elder two

having only a few weeks earlier fallen in battle he said

with stoic calm:

char muey to kya hua

jaevat kai hazar

“What if four be dead, many thousands

still live to carry on the crusade.”

It was this spirit with which he animated his following.

An old woman whose husband and two sons had fallen

in battle came to the Guru to ask his blessing for her

only surviving child who lay sick in bed. She Wanted

him healed, not to look after her in her old age, but

like his father and brothers to be able to die in battle

rather than on a sick bed.

Once these conditions for the Dharma Yudha were

fulfilled, the Warrior could go to battle convinced that

for a crusader there could be no nobler end than to

fall in battle — jhoojh maran ran main tab hi. —All

this the Guru summed as:

O Lord these boons of Thee I ask

Let me never shun a righteous task

Let me be fearless when I go to battle

Give me faith that victory will be mine

Give me power to sing Thy praise,

And when comes the time to end my life

11

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Let me fall in mighty strife.

Is it then a great wonder that we Sikhs have for the

last 320 years, as we do today honour the memory

of Guru Gobind Singh as the paradigm of greatness,

goodness, heroism and godliness; for we believe that

God himself-

Filled him with valour Slung him with a sword Bade

him go on till the tribes round him Mingled his name

with the naming of the Lord.

Is it then very surprising that within a few days of

the Guru’s death one of the Guru’s disciples, Banda,

unfurled the Sikh flag within bowshot of the Mughal

capital, Delhi and within six years virtually destroyed

the Mughal aristrocracy of the Punjab?

ls it then very surprising that the peasant fraternity

of the Khalsa Misls was able to harass the greatest

conquerors of the time. the Persian Nadir Shah, and

the Afghan. Ahmed Shah Durrani, check the

north-ward upsurge of the Marathas and extend

the sway of their arms from the Indus in the

North~west to the Ganga in the east, from

Himalayas in the North to the deserts of Sindh in

the South‘?

Is it then surprising that for the first time in the history

of India, it was the armies of the Sikh ruler, Ranjit

Singh . . . and let me make it clear for the benefit of

those who constantly harp on the hatred between

the Sikh and the Muslim . . , these were Muslim

armies carrying a Sikh flag. that swept the tide of

invasion back into the home-lands of the invaders

— the Pathans, Biloches and Afghans. And across

the Himalayas into Tibet and China. Indeed it is very

surprising?

And, let it never be forgotten that these were the

achievements of a people Who formed less than

one percent of the population of the country . . . a

people who numbered less than one in one

hundred moulded the destinies of our vast

sub-continent!

What happened to us? Where did that breed of

crusaders vanish’! Why today have we fallen so low?

I will tell you. What happened to us was that we

let the spartan traditions of Guru Gobind Singh

decay. We became rich and decadent and corrupt.

We chose as leaders men who were rich and

decadent and corrupt men like Raja Lal Singh and

Raja Tej Singh. These Brahmin Rajas sold us to our

enemies. We should have learnt this lesson in 1849

when we lost our Kingdom. We should have learnt

all that we had - our valour in battle, our spirit of

enterprise. our lust for living we owed to this one

man Guru Gobind Singh. Drunk with power, we

Sikhs abandoned the purity implicit in thc Khalsa

tradition. From crusaders we became mercenaries.

We now face the same dilemma our forefathers did

a hundred and eighteen years ago. We have gone

further away from the traditions of Guru Gobind

Singh. And we have been betrayed by our leaders.

Must we continue to sit back and suffer the process

of dissolution to go on under our very noses?

These are some of the questions that we may with

profit ponder on ~ on this 321st birth anniversary of

the man we call our Guru, our Teacher.

Bhai Taru Singh by

Rabindra Nath Tagore

I pity your youth, so your life I spare.

Give me the return gift your lovely long hair.

Bhai Taru Singh responded; I accept ‘O Navab’

What you begged a Sikh to share.

Not lovely long hair alone

But my head will also be there.

(Translated by Dr Dalvinder Singh Grewal)

b b b b b

13

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14

Introduction:

Dialogue is formed by the two words ‘dia’ and

‘logos’, which can be literally interpreted as ‘dual

meaning’ or more appropriately the ‘two way flow/

exchange’ of meaning, which is the tone suggested

by Boehm, and many modern philosophical writers.

Interfaith dialogue here connotes the exchange of

communication between representatives of different

faiths. Guru Nanak’s period was of religious strife

and communal debauchery as described by Guru

Nanak himself.

“Kalyug is the knife, and the kings are butchers;

righteousness has sprouted wings and flown

away. In this dark night of falsehood, the moon of

Truth is not visible anywhere. I have searched in

vain, and I am so confused; in this darkness, I

cannot find the path. In egotism, they cry out in

pain. Says Nanak, how will they be saved?”1

Bhai Gurdas described the situation vividly:

“The Kalyug with dog’s mouth eats the dead

bodies. The kings are the source of evil;

destroying what they were required to protect.

The public is ignorant; without knowledge they

utter falsehood. The Gurus dance variedly at the

followers play on instruments. The servants stay

at house while the Gurus go for alms. The judges

are corrupt and give the share of one to the other

once their palm is greased. The women and men

go anywhere and to anyone for money. Evil has

spread in the entire world”.2

kl AweI ku‘qy muhI Kwj hoAw murdwr gusweI]rwjy pwp kmWvdy aultI vwV Kyq kau KweI]prjw AMDI igAwn ibn kUV kusq muKhu AlweI]It was the period when Babar attacked India and

there was mayhem all over. Guru Nanak has

described this situation very vividly. He found

that: “Modesty and righteousness have gone into

hiding and falsehood is strutting about the false

glory”.3

jYsI mY AwvY Ksm kI bwxI qYsVw krI igAwnu vy lwlo ]

INTERFAITH DIALOGUE DEVELOPED BY

GURU NANAK DURING HIS ITINERARIESCol.Dr Dalvinder Singh Grewal

pwp kI jM\ lY kwblhu DwieAw jorI mMgY dwnu vy lwlo ]srmu Drmu duie Cip Kloey kUVu iPrY prDwnu vy lwlo ]kwjIAw bwmxw kI gl QkI Agdu pVY sYqwnu vy lwlo ]The rulers became tigers and their officers,

hounds who awakened the peacefully sleeping

public and their subordinates wounded them with

their claws and sucked their blood and splitting

marrow.4 They tax the cows and the Brahmins.5

The religious leaders the Qazi and Mullahs

modified the religious edicts according to the

wishes of rulers and according to their own

selfish ends. The Mullahs and Brahmins acted as

self styled gurus/guides to lead the people to

salvation. They however, were themselves

ignorant about the true path to the God. They only

tricked the people to increase their earnings but

provided no solution. They had created a net of

rites and rituals which squeezed the public of

their hard earned money. Evil as king and avarice

as his minister, falsehood as the mint master; the

lust his deputy; they all sat in confabulate

positions together; the subject was ignorant and

bereft of understanding. They submitted to their

will like the dead. The qazi (judge) uttered lie

like eating filth. The Brahman butchered living

beings yet had bath to show piety. The yogi, blind

of insight, did not know his true self. All three

led the people to desolation. There had been a

wide gap between Muslims and Hindus the two

dominant religions. The religion was being used

to create barriers whereas it should have been

used to build bridges between the societies.

Muslims treated Hindus as slaves. The Hindus

were either being converted to Islam by force or

made to follow the Islamic culture and rituals.

Even the Pundits and Brahmans had started

behaving like Muslims externally to please

Muslims though internally they still maintained

15

their ritual practice. Sense of religion, duty and

decency was lost and falsehood prevailed

everywhere.

Guru Nanak found Brahmans following the way

of Muslims to appease them. He found: “They

wear their loin cloths, apply ritual frontal marks

to their foreheads, and carry their rosaries, but

they eat food with the Muslims. O Siblings of

Destiny, you perform devotional worship indoors,

but read the Islamic sacred texts, and adopt the

Muslim way of life.”6 The man-eaters say their

prayers. Those who wield the knife wear the

sacred thread around their necks. In their homes,

the Brahmins sound the conch. They too have the

same taste. False is their capital, and false is their

trade. Speaking falsehood, they take their food.

The home of modesty and Dharma is far from

them. O Nanak, they are totally permeated with

falsehood. The sacred marks are on their

foreheads, and the saffron loin-cloths are around

their waists; in their hands they hold the knives

— they are the butchers of the world!7

He explained their down-gradation: “Wearing

blue robes, they seek the approval of the Muslim

rulers. Accepting bread from the Muslim rulers,

they still worship the Puranas. They eat the meat

of the goats, killed after the Muslim prayers are

read over them, but they do not allow anyone

else to enter their kitchen areas. They draw lines

around them, plastering the ground with

cow-dung. The false come and sit within them.

They cry out, “Do not touch our food, or it will

be polluted!” But with their polluted bodies, they

commit evil deeds. With filthy minds, they try to

cleanse their mouths”.8 nIl vsqR pihir hovih prvwxu ]mlyC Dwnu ly pUjihpurwxu ] ABwiKAw kw kuTw bkrw Kwxw ] cauky aupiriksY n jwxw ]dy kY caukw kFI kwr ] aupir Awie bYTykUiVAwr ] mqu iBtY vy mqu iBtY ] iehu AMnu AswfwiPtY]The Quran and Mohmmadan scriptures had

become the approved books. The Brahmans, the

Puranas and other Hindu scriptures were not

respected. The pundits wore blue clothes in order

to be acceptable to ruling class.9 They lost their

distinctiveness by pursuing the ways of the foreign

rulers. No one cherished any regard for religion

and righteousness. They all lost all the sense of

self culture, self control, self respect and self

help. They had also forsaken the virtues of good

conduct, restraint, piety and decency and ate what

they were supposed to avoid. The martial races

had lost their sheen and had forgotten their true

function of protecting the people and had adopted

the language of the aliens. This helpless situation

affected the overall character of the public. The

women had become submissive while men

became cruel.

He found “Women have become advisors, and

men hunters. Humility, self-control and purity have

run away; people eat the uneatable, forbidden

food. Modesty has left her home, and honor has

gone away with her”.10 Greed and sin are the king

and prime minister; falsehood is the treasurer.

Sexual desire, the chief advisor, is summoned

and consulted; they all sit together and

contemplate their plans.11

lbu pwpu duie rwjw mhqw, kUVu hoAw iskdwru[kwmu nybu sid puCIAY, bih bih kry bIcwru]Under such a critical situation it was essential to

awaken the souls of the general public and make

them to understand that the real sufferers should

stand against the gross injustice. The kings, ministers,

officials, judges, mullahs and pundits; who all were

involved in looting and suppressing the public on

the name of religion were required to be restrained.

Since the religion was being made as a tool of

suppression and the public was being befooled by

the name of religion; they had to be awakened from

the slumber and explained the real religion. The

barriers on the name of religions were to be removed

and religion was to be used to unite all the people

and to stand against the injustice. Sense of equality,

fraternity and justice was required to be created.

Uniting the people through religion being

important, it was essential that the artificial

barriers were removed. This could be done

through interfaith dialogue which the guru

initiated.

16

Guru Nanak’s Philosophy for interfaithdialogue:

The world around Guru Nanak was strife torn dueto religious barriers. Guru Nanak took upon the taskof creating bridges between religions throughinterfaith dialogue. The people at the time were indarkness of ignorance about the real path to reachthe God and the followers of different religions as aresult. Gradually these different religions createddifferent paths which created dissensions betweenreligions. Guru Nanak took upon himself to removethe ignorance and spread light of knowledge, thereal Truth about the True God and the true relgion.He spread the message of equality, fraternity andjustice especially when all were equal in the eyes ofGod. Along with this he propagated thetemporariness of the world of maya the bharmjal

and fallacies of rites and rituals created by the

religious leaders.

Philosophy of communication of Guru Nanak wasto reach the maximum number of people; they maybe the low or the high. He was to convey to thehighest and the powerful that they are created bythe same God as was the poorest of the poor. Tothe poor he was to convey that they are not theslaves or unpaid servants. No one had the right tooppress others. They should be neither secluded northe rejected. They had all the right to live and enjoylife as any king, any high official or any religiousleader. Religion does not permit oppression andsuppression. Role of the religion is to make the lifeeasy for all and not to create barriers or distinctionssince God knows no distinction between man andman and loves all equally hence all should rememberHim and no one else.

Guru Nanak adopted the philosophy of One God

and universal brotherhood to break the barriers

of religious misunderstanding and created a

bridge of fraternity under one God; the God who

is same for all hence all are brethren. He went

to the people all around the globe and explained

them the truth. He confronted the misleading

elements i.e., Pundits at Haridwar, Benaras or

elsewhere and Mullahs at Sultanpur, Mecca or

elsewhere; the proponents of two chief religions and

the kings, ministers and officials who had used

religion as a tool for repression. He took upon to

propagate ‘Unity of God’, ‘Worship of One God

and no idols’, ‘Fatherhood of God’, ‘Brotherhood

of man’, ‘Equality of Man’, ‘Inner autonomy of man’

and ‘Meaninglessness of ritualism’ among all the

people; people from all faiths and travelled around

the globe. He restored their faith and undivided loyalty

to One God (Ik Onkar) as source of all creation.

Guru Nanak advocated intense love towards God

and towards his beings. He believed that loving and

serving His beings is the true service to God. He

found that a wall of falsehood had been created by

these vested interests. They had become the

self-appointed interpreters of God. Guru Nanak

felt that the wall of falsehood should be broken

by following God’s order i.e. the natural laws

and not the man made laws. The natural laws

equate everyone. Guru Nanak propagated this

philosophy to kings and slaves, high and low,

rich and poor alike. He reached out to all and

communicated with the maximum which he could.

For this he traveled widely around the globe; met

the kings and courtiers, qazis, mullahs, siddhas

and pundits, the controllers of states as well as

the religions along with the ordinary people. He

conveyed to the powerful that they being the

creation of the same God as others; are in no

way higher and better than others. All have equal

right on God; all have equal right to survive and

to live peacefully and enjoy their hard labour.

They must share rather than snatch. He thus

conveyed the message of Truth, Truthful Conduct,

Unity of God, brotherhood, service to humanity

and peaceful living to all which was instantly

accepted by all.

He explained true religion to the people: “The

supporting mythical bull is actually the Dharma;

the son of compassion, which in a spirit of

harmony, is holding the whole system of the world

in order”, 12 and that he who grasps the truth,

realizes that there is but one religion for all

mankind; as God, the Creator is One and is ever

the same age after age.13 Further he said: “The master

17

is the tree of contentment, righteousness is its flower,

and enlightenment is its fruit. It keeps ever fresh,

juicy and green by joy in God; and is ripened by the

practice of meditation and performance of good

deeds”.14 He did not ascribe to rituals and explained:

“Once the nature of God is known you will realize

that all rites and beliefs are futile”.15

He found that poetry and music were the best

smoothest, easiest and direct way to reach the high

and the low. He communicated with people to share

knowledge about God and society. He explained

the God’s in many forms giving out numerous

attributes.

The so called leaders of Hinduism and Islam willingly

bowed before Guru Nanak during discussions.

Instead of harbouring any ill will they accepted his

clarifications that the religion is to serve and unite

the humanity and not to create divisions.

Inter Faith Dialogue:

Guru Nanak had to enter into interfaith dialogue at

a time when the two religions were at loggerheads;

one had become oppressor; the other oppressed.

Speaking against religions or denigrating one religion

against the other or speaking against the established

institutions invited sure death or segregation. The

people were living under fear, mistrust, external

influences and poor communication conditions.

Dialogue is a delicate process. Many obstacles inhibit

dialogue and favour more confrontational

communication forms such as discussion and debate.

Common obstacles including fear, the display or

exercise of power, mistrust, external influences,

distractions, and poor communication conditions

can all prevent dialogue from emerging. But Guru

Nanak took the daring step of establishing

interfaith dialogue despite of unfavourable

situation and ventured to awaken the public

against the established institutions

He transferred his philosophy of interfaith dialogue

gradually to the people in a very effective manner.

He took upon the leaders and commoners of the

two religions alike and explained them the underlying

philosophy which ought to be followed for becoming

God’s own, rather than of a commune. Immediately

after receiving God’s message at Vein River; he

spread the message that “There is no Hindu no

Musalman”16.

It meant that all human beings are equal to God and

for Him there is no Hindu or Muslim. He created no

religion; all religions were started by the followers

of those who came close to the God; neither by

God nor by his Prophets. He further said: “Those

who know God here will recognize him hereafter.

The rest whether Hindus or Muslims, all is a vain

boast. Everyone is answerable to God and no one

is saved but for his good deeds. But they who utter

the Name of the truest of the true are not brought to

account hereafter”.17

eyQy jwxY jo jwie is\wxY, horu PkVu ihMdU muslmwxY[sBnw kw dir lyKw hoie, krxI bwJoN qrY n koie[He thus attacked the very roots of the religions in

the existing shape and form. He found that the

propagators of these religions were converting

the religions to their own advantage. The Qazi

was telling lies; the Brahmin was killing animals

on the name of sacrifices and then taking bath to

cleanse his self of the crime. The Yogi being

ignorant did not know the Way to God. Thus it

appeared that the three of them devised their own

destruction.18

He explained to the Yogis, Muslim and Brahmins:

“He alone is a Yogi, who understands the Way, by

Guru’s Grace, he knows that there is only One Lord.

He alone is a Qazi, who turns away from the

worldly attachments by Guru’s Grace and remains

like dead while living. He alone is a Brahmin,

who contemplates God and saves himself and his

generations as well. One who cleanses his own mind

is wise. One who cleanses himself of impurity is

a Muslim. The Brahman who reads and

understands God is acceptable. His forehead is

stamped with the insignia of the Court of the

Lord”.19

He explained to the Muslims the true religion: “It is

difficult to be called a Muslim. One can be called a

true Muslim only when he understand the religion of

18

the Prophet in its true spirit and does not feel pride

in his acquired material wealth. To become a true

Muslim; a disciple of the faith of Mohammed; he

must put aside the delusion of death and life. He

must submit to God’s Will; surrenders to the Creator

and get rid of selfishness and conceit. By becoming

merciful to all beings, he shall become a true

Muslim.20 Explaining the real importance of prayer,

he said: “There are five prayers done five times a

day; the five prayers are known by five different

names. Let the first be truthfulness, the second honest

living, and the third charity in the Name of God. Let

the fourth be good will to all, and the fifth -the praise

of the Lord. Repeat the prayer of good deeds, and

then, you may call yourself a Muslim”.21

He explained to Mullah that the death is ultimate

and has to come, so live in the Fear of God the

Creator. You are a Mullah or a Qazi, only when

you worship the Name of God. You may be very

educated, but no one can remain when the measure

of life is full.22 Giving the right charactersitics of

a judge he said: “He alone is a Qazi, who

renounces selfishness and conceit, and makes the

One Name his Support.”23

He explained to Brahmins: “O Brahmin, you worship

and believe in your stone-god, and wear your

ceremonial rosary beads. Chant the Name of the

Lord. Build your boat, and pray, “O Merciful Lord,

please be merciful to me.” Why do you irrigate the

barren, alkaline soil? You are wasting your life away!

This wall of mud is crumbling. Why bother to patch

it with plaster? Let your hands be the buckets,

strung on the chain, and yoke the mind as the ox

to pull it; draw the water up from the well. Irrigate

your fields with the Ambrosial Nectar, and you

shall be owned by God the Gardener. Let sexual

desire and anger be your two shovels, to dig up

the dirt of your farm, O Siblings of Destiny. The

more you dig, the more peace you shall find. Your

past actions cannot be erased. The crane is again

transformed into a swan, if You so will, O

Merciful Lord. Prays Nanak, the slave of Your

slaves: O Merciful Lord, have mercy on me.24

swlgRwm ibp pUij mnwvhu suik®qu qulsI mwlw ]rwm nwmu jip byVw bWDhu dieAw krh dieAwlw]kwhy klrw isMchu jnmu gvwvhu ]To the pundits he explained: Those who have truth

as their fast, contentment as their sacred shrine of

pilgrimage, spiritual wisdom and meditation as their

cleansing bath, kindness as their deity, and

forgiveness as their chanting beads — they are the

most excellent people. Those who take the Way as

their loincloth, and intuitive awareness their

ritualistically purified enclosure, with good deeds

their ceremonial forehead mark, and love their food

— O Nanak, they are very rare. 25

scu vrqu sMqoKu qIrQu igAwnu iDAwnu iesnwnu ]dieAw dyvqw iKmw jpmwlI qy mwxs prDwn ]

He advised them: “ On the ninth day of the month,

make a vow to speak the Truth, and your sexual

desire, anger and desire shall be eaten up. On the

tenth day, regulate your ten doors; on the eleventh

day, know that the Lord is One. On the twelfth day,

the five thieves are subdued, and then, O Nanak,

the mind is pleased and appeased. Observe such a

fast as this, O Pandit, O religious scholar; of what

use are all the other teachings?26

He found kings, rulers and monarchs enjoy pleasures

and gather the poison of Maya. In love with it, they

collect more and more, stealing the wealth of others.

They do not trust their own children or spouses;

they are totally attached to the love of Maya. But

even as they look on, Maya cheats them, and they

come to regret and repent. Bound and gagged at

Death’s door, they are beaten and punished; it

pleases the Will of the Lord. Meditate with deep

faith; without the True Guru, no one finds the Way.27

Renounce your hypocrisy! Taking the Name of the

Lord, you shall swim across. Says Nanak, meditate

on the True Lord. If you are pure, you will obtain

the True Lord”.28

He warned the Yogis : “You smear your outer body

with ashes, but within, you are filled with

darkness. You wear the patched coat and all the

right clothes and robes, but you are still

19

egotistical and proud. You do not chant the Word

of Your Lord and Master; you are attached to the

expanse of Maya. Within, you are filled with greed

and doubt; you wander around like a fool. Says

Nanak, you never even think of the Naam; you have

lost the game of life in the gamble.” 29

bwhir Bsm lypn kry AMqir gubwrI ]iKMQw JolI bhu ByK kry durmiq AhMkwrI ]

He explained them the true path: He told them:

“Yoga is not the patched coat, Yoga is not the walking

stick. Yoga is not smearing the body with ashes. Yoga

is not the ear-rings, and not the shaven head”.

…….”Yoga is not the blowing of the horn…..By

mere words, Yoga is not attained”. …….”Yoga is

not wandering to the tombs of the dead; Yoga is not

sitting in trances. Yoga is not wandering through

foreign lands; Yoga is not bathing at sacred shrines

of pilgrimage”…..Remaining unblemished in the

midst of the filth of the world — this is the way to

attain Yoga. …..”30 “ One who looks upon all with

a single eye, and knows them to be one and the

same — he alone is known as a Yogi.” “Remaining

unblemished in the midst of the filth of the world —

this is the way to attain Yoga. Meeting with the True

Guru, doubt is dispelled, and the wandering mind is

restrained. Nectar rains down, celestial music

resounds, and deep within, wisdom is obtained.

Remaining unblemished in the midst of the filth of

the world — this is the way to attain Yoga”. “ … O

Nanak, remain dead while yet alive — practice such

a Yoga. When the horn is blown without being

blown, then you shall attain the state of fearless

dignity. Remaining unblemished in the midst of the

filth of the world — this is the way to attain

Yoga.31

To Sanyasis Guru Nanak asked to “renounce sexual

desire, anger, falsehood and slander; and to forsake

Maya and to eliminate egotistical pride. They must

renounce sexual desire and promiscuity, and give

up emotional attachment. Only then shall you obtain

the Immaculate Lord amidst the darkness of the

world. They must renounce selfishness, conceit and

arrogant pride, and love for their children and spouse.

They must abandon their thirsty hopes and desires,

and embrace love for the Lord. Then only the True

Lord shall come to dwell in their mind. Through the

True Word, they shall be absorbed in the Name of

the Lord”.32

prhir kwm k®oDu JUTu inMdw qij mwieAw AhMkwru cukwvY ]qij kwmu kwimnI mohu qjY qw AMjn mwih inrMjnu pwvY ]

If God so pleases, one can meditate on Him. The

soul is attracted and gets concentrated on Him. The

soul and the God have to become one. The internal

strife is then killed inside only. Remembering the True

Lord in meditation, one is enlightened. Then, in the

midst of Maya, he remains detached. Such is the

Glory of the True Guru; in the midst of children and

spouses, they attain emancipation. 33

He found kings, rulers and monarchs enjoying

pleasures and told them that pleasures are nothing

but poison of Maya. They get in love with pleasures

and want to have more and more, stealing the wealth

of others. They do not trust their own children or

spouses; they are totally attached to the love of

Maya. But even as they look on, Maya cheats them,

and they come to regret and repent. Bound and

gagged at Death’s door, they are beaten and

punished. He asked them not to get bound to the

pleasure and do as it pleases the Lord.34

He further said: “Neither the kings, nor their subjects,

nor the leaders shall remain. The shops, the cities

and the streets shall eventually disintegrate, by the

Hukam of the Lord’s Command. Those solid and

beautiful mansions—the fools think that they belong

to them. The treasure-houses, filled with wealth, shall

be emptied out in an instant. The horses, chariots,

camels and elephants, with all their decorations; the

gardens, lands, houses, tents, soft beds and satin

pavilions—Oh, where are those things, which they

believe to be their own? The True One is the Giver

of all; He is revealed through His All-powerful

Creative Nature”.35

20

jogIAW dy pRSn

dunIAw swgrU duqrU khIAY ikaukir pweIAY pwro?

(pMnw 938)

ikn ibiD swgru qrIAY ] jIviqAw nh mrIAY ] (pMnw

AwKx isD sux bwilAw Apxw nW qum dyhu bqweI ] (BweI

gurdws vwr, 1-28-6)

isD puCix:”suix bwilAw!kaux skiq quih eyQy ilAweI?”

(BweI gurdws vwr 1:28)

puCy jogI BMgR nwQ quih duD ivc ikauN kWjI pweI] iPitAw

cwtw duD dw irVikAW mKx hQ n AweI] ByK auqwr

audws dw vq ikauN sMswrI rIq clweI] (BweI gurdws

vwr 1-40-4)

isD boly sun nwnkw quih jg nUM ikAw krwmwq idKlweI]

kuJ ivKwly Aswny quih ikauN iFl AvyhI lweI] (BweI

gurdws vwr, 1-42-2)

Questions of Yogis

Charpat Nath said: The Ocean of Existence is said

to be impassable. How then can we cross it and

safely reach the other shore? (p.938)

gurU nwnk dyv jI dy auqr

jYsy jil mih kmlu inrwlmu, murgweI nYswxy; suriq

sbid Bv swgru qrIAY nwnk nwmu vKwxY[ (pMnw 938)

Awsw BIqir rhY inrwsw qau nwnk eyku imlY ] 4 ] ien ibiDswgru qrIAY ] jIviqAw ieau mrIAY[(pMnw

“hau jipAw prmysro Bwau Bgiq sMig qwVI lweI[ (BweI

gurdws vwr 1:28)

nwnk AwKy BMgRnwQ qyrI mwau kuc‘jI AweI[ BWfw Doie n

jwiqEn Bwie kucjy Pul sVweI] hoie AqIq igRhsq

qj iPr aunhUM ky Gr mMgn jweI] ibn idqy ikC hQ n

AweI ]40] (BweI gurdws vwr 1-40-8)

bwbw boly nwQ jI! Sbd sunhu sc muKhu AlweI] bwjhuscy nwm dy hor krwmwq AswQy nwhI] (BweI gurdwsvwr, 1-43-2)

Answers of Guru Nanak

As the lotus remains above the water; and does notdrown as the duck swims and does not become wetwhile swimming so can we cross safely andunaffected, the ocean of existence by attuning ourminds to the word of Guru and repeating Holy nameof God (p.938)

Methodology of interfaith dialogue:

He adopted dialogue action, poetry and music as the methods of communicating his ideas. His characteristic

dialogue delivered through poetry and music followed by actions made them speechless and accept him as

God’s agent. His dialogue on question-answer based is exemplary. In the first pauri of Japuji the Master

poses a question “How to break away from falsehood?” and gives a brief answer: “Through complete surrender

unto His will, O Nanak that is the writ Devine.”

ikv sicAwrw hoeIAY ikv kUVY qutY pwil?(jpujI pMnw 1) hukim rjweI clxw nwnk iliKAw nwil[ (jpujI pMnw 1)

A brief of open dialogue between Guru Nanak and Siddhas is tabulated here:

Table 1: Guru Nanak’s dialogue with Yogis

bwbw AwKy nwQ jI nwnk nwm jpy gq pweI](BweI gurdws

vwr 1-28)

21

Siddhas enquired for Guru Nanak’s name and how

he got emancipated? (Bhai Gurdas Vaar 1:28:6)

Siddhas enquired further: Which power brought you

here? (Bhai Gurdas Vaar 1:28)

Yogi Bhangar Nath was irritated at the success and

following of Guru Nanak. He questioned the Guru:

“Why have you mixed sour in milk? The entire vessel

of milk is spoilt and by billowing it butter cannot be

obtained. Why have you removed the dress of a

renunciate and adopted the system of a family

life?”(Bhai Gurdas Vaar 1: 40:4)

Siddhas spoke:” O Nanak! Tell us what miracle did

you show to the world? Why do you delay? Show

some to us as well. (Bhai Gurdas Vaar 1:42:2)

Peer/Faqir/Qazi

myilEN bwbw auiTAw mulqwny dI izAwrq jweI] AgoNpIr mulqwn dy duD ktorw Br lY AweI] (BweIgurdws vwr, 1-44-6)Guru Nanak got out of the fair and went around

Multan. The Peer of Multan presented a cup full

of milk (to show that there is no space in Multan

for any other God man) (Bhai Gurdas Vaar

1:44:6)

jW bwbw su‘qw rwq nUM v‘l mihrwby pWie pswrI]jIvn mwrI lq dI kyVHw suqw ku&r ku&wrI] hoiehYrwn kryn juhwrI ]32] lqW vl ^udwie dyikauNkr pieAw hoie bjgwrI] (BweI gurdws vwr1-32-7)Guru Nanak slept at night keeping his feet towards

Qaba. Jeevan, the caretaker of the Masjid, kicked

Guru Nanak said: My name is Nanak and I got

emancipation through God’s Name. (Bhai Gurdas

Vaar 1:28:7-8 )

Guru Nanak answered: “ I have meditated on God

with love and dedication” (Bhai Gurdas Vaar 1:28)

Guru Nanak answered in the same tone:” Your

mother was ill mannered. She did not know how to

clean the vessel properly and used base flowers to

clean it. You too left the family and went begging to

the same house. To get something you have to pay

for it. (Bhai Gurdas Vaar 1:40:8)

Guru Nanak replied: Nath ji! Hear the Word of the

Lord coming out of my mouth. Without Lord’s True

Name I have no other miracle.( Bhai Gurdas Vaar

‘1:43:2)

Guru Nanak

bwby kF kr bgl qy cMbylI du‘D ivc imlweI]ijauNswgr ivc gMg smweI ]44] (BweI gurdws vwr 1-44-8)Guru Nanak took a flower of jasmine and kept

on the milk. It settled on milk as does Ganges in

ocean. (Bhai Gurdas Vaar 1:44:8)

tMgoN pkV GsIitAw iPirAw m‘kw klw idKwrI](1-32-7)

On having replied by Guru Nanak to move his legs

to the direction where God is not there , Jeevan

The actions and reactions of Guru Nanak were so dramatic, perfect and effective that they cleared the doubts

in a silent mode. Examples are given below:

Guru Nanak’s dialogue with Mullahs, Qazis & Muslim Faqirs

22

him and said: ‘Who is this non-believer sleeping here?’

Everyone was astonished and showed annoyance:

“Why have you kept your legs towards God?” They

enquired (Bhai Gurdas Vaar 1:32:7)

puCx Kol ikqwb no, “ihMdU vfw ik muslmwnoeI”? BweIgurdws vwr 1:33)The Qazis opened their book and put a question

to Guru Nanak: Who are better: Hindus or

Muslims?” (Bhai Gurdas Vaar 1:33)

PrIdpihly phry PulVw, Pl BI pCw rwiq[ jo jwgMin lhMinsy, sweI kMny dwiq[ (slok SyK PrId pMnw 1384)A tree was flowered in the part of the night and

got its fruit in the later part of the night. Those

who remain awake, get the blessing of the Lord.

(Sheikh Farid, p.1384)

byVw bMiD n sikE, bMDn kI vylw[ Bir srvru jbaUCly, qb qrxu duhylw[ (pMnw 794)The float could not be controlled at the required

time. When the lake is full and overflows, it is

difficult to cross it.(p.794)

SyK bRhm

AkY qy loVu mukdmI, AkY q Alhu loVu[ duih byVI n lqdru mq vM\hu vKru boVu[ (purwqn jnmswKI:pMnw PrIdwcUVylI isau riqAw, dunIAw kUVw Byq[ hy nwnk! A~KIdyKidAw, aujiV hovy Kyq[[(purwqn jnmswKI:pMnw 49)iek swihbu qu duie h~dI[ ikhVw syvI, ikhVw r~dI?(purwqn jnmswKI:pMnw 62-63)

Sheikh Ibrahim

One side you want the world and the other side you

wish for God. You cannot keep your legs on two

dragged him around catching his legs. The Mecca

moved where ever his feet moved. Everyone

considered him a miracle man.

(Bhai Gurdas Vaar 1:32:7, 8)

bwbw AwKy kwjIAW ‘SuB Amlw bwJhuM donoN roeI” BweIgurdws vwr 1:33)Guru Nanak told Hajis: Both Hindu and Muslims

cry without good deeds and do not get shelter in

God’s Home. (Bhai Gurdas Vaar 1:33:8)

gurU nwnkdwqI swihb sMdIAw, ikAw clY iqsu nwil? ieik jwgMdynw lhin ieknw suiqAw dyie auTwil[(pMnw 1384)The blessings of the Lord do not go with a man

always. Some do not get into Him while awake

while others may be woken by the Lord Himself to

give the blessings.

jp qp kw bMDu byVulw, ijqu lMGih vhylw[ nw srvrunw aUClY, AyYsw pMQ suhylw[ (pMnw 729)Have a float of meditation and remembeereance

of God so that you can cross in difficult time.

There will be no lake nor overflowing waters; the

path will be easy. (p.729)

gurU nwnk

duhI byVI lq Dru, duhI vKru cwiV[ koeI byVI fubsI koeIlMGy pwir[ [(purwqn jnmswKI:pMnw 48)PrIdw Durhu Durhu hoNdw AwieAw, cuVylw isau hyqu[nwnkKyqu n aujVY, jy rwKw hoie sucyq[[[(purwqn jnmswKI:pMnw49)ihko swihbu, ihkw hid, ihko syiv qy dUjwrid[[[(purwqn jnmswKI:pMnw 62-63)

Guru Nanak

Keep your legs on both the boats, have your floats

on both. One may drown while other will get you

Guru Nanak held meetings with other saints and wrote verses comparing the verses of other saints representing

various relgions to clarify his philosophy. Here veerses of saints like Baba Farid, Sheikh Ibrhim, Mian Mitha,

Ruqandeen and Ali Yaar as recorded in Sri Guru granth sahib and Janamsakhis is compared:

23

boats; it may drown you in between. (Puratan

Janamsakhi p. 49)

Farid Says: O the one engrossed in the wife‘s beauty;

the world is false secret. Even when you keep a watch,

your field will be destroyed.

( Puratan janamsakhi, p.49)

God has two boundaries. I do not know which to

serve and which to reject.

mIAW imTwAvil nwauN Kudwie dw, dUjw nbI rsUl[ nwnk! klmw jypVih qw drgih pvih kbUl[[[[(purwqn jnmswKI:pMnw78-79)

Mian Mitha

First comes the name of God; second the Prophet

Mohammed. O Nanak if you read qalma, you will

be accepted in God’s court

pIr rukndIn

Asw jo ldx lidAw AswfI BI kir kwie[

Peer RuqndeenMy life time is complete and I am ready to depart.

Pray bless me too with your grace ( for journey to

next life)

pIr AlI XwrAY drvyS!Az kujweI v nwm ich dwrI?mwieny inrMkwrI n PihmIdm[rihnumwey qo kIsqKudw rw bcih XwPqI?

Peer Ali ShahO Darvesh! Where have you come from and what is

your name? I do not understand the meaning of the

word Nirankari. Who is your guide and teacher?

How have you attained to God?

accross. ( Puratan Janamsakhi, p.48)

Guru Nanak replied Farid: The wife’s beauty has been

a matter of attraction from the very beginning. The

field will not be destroyed if the protector is cautious.

There is only one God who has got only one boundary.

You serve Him and reject any other.

gurU nwnkAvil nwauN Kudwie dw dir drvwn rsUlu]SyKw! nIAqrws kir qw drgih pvih kbUl[[[(purwqn jnmswKI:pMnw78-79)

Guru Nanak

First comes the name of God; whose gatekeeper is

Mohammed. O Sheikh! You must mend your nature

so as to be acceptable to God

gurU nwnk

jo BirAw so ldsI sBnw Ksmu rjwie[ nwnk qy muKaujwly, cly hk kmwie[ (jnmswKI )

Guru NanakHe whose life time is complete, shall surely departtaking with him result of his deeds; for all are boundby the will of God. They who depart after livingtruthfully are honoured by the Lord and their faces

radiate glory

gurU nwnkmn Az iKqwey pMjwbm v nwmm nwnk inrMkwrI Asq[inrMkwr nwmy Kudw Asq, inrMkwrI mnsUb ibdW, XwnI bMdwie Kudwiem[Kudwie mn bqrik KudIey Kud v bqrikmisvwey A~lw[

Guru NanakI have come from Punjab, the land of five rivers andmy name is Nanak Nirankari. Nirankar is the nameof God. Nirankar means one who belongs to Him.Being one of God’s men and associated with Him assuch. God, our Creator. By subduing my ego and bydwelling on nothing else but God.

Guru Nanak’s clarification to Peer Ruqkndeen

gurU nwnk jI dw pIr AlI Xwr nUM SpStI krx (goSt: jnmswKI, BweI bwlw pMnw 476)

Guru Nanak’s clarification to Ali Yar (Gosht:Janamsakhi Bhai Bala p 476

24

Effectiveness of Guru Nanak’s Inter-

faith dialogue

He traversed the four quarters of the earth on

foot.… In every land that he visited, an

appreciative uproar arose over his utterances and

sayings, and in every clime his words and

expressions, imbued with truth and reality, stirred

up enthusiastic response. He conversed with men

of pious hearts who had attained nearness to God

and he had garnered gifts from laudable virtues

of men possessed of the power of ascertaining

the truth.1

Initially his message was not taken seriously. He

was scoffed at by Pandits at Hardwar, Mullahs

at Mecca and Babar at Saidpur. His follower

Ruqun Deen was stoned to death and his other

followers were exiled from the country. Babar

jailed him and gave the punishment like carriage

of stones. But Guru Nanak was undaunted in his

effort and ultimately his message was rightly

taken by all.

His sweet and attracting behaviour, magnetic

personality and the heart-touching poetry sung in

rhythm and sweet and lilting voice accompanied

with music and the continuously energy generating

body attracted the beings instantly. Music makes

these ‘poetic arrows’ piercing and the sharp but

sweet shots of these arrows leave an undeniable

impression on one’s mind.’2 Every aspect and

idea of life has been presented in a metaphorical

form which can help one attain spiritual height

and interpret life in true perspective.3 He offered

gentle but sharp and intelligent criticism of

prevalent concept, traditions, customs, religions

etc.

His dare and gentleness, sweetness and humility,

saying and doing, poetry and music, exquisite

dress and smooth but impacting delivery of words

caused long lasting impact on whomsoever he

communicated with. Kauda the cannibal; Bhumia,

the thief, Sajjan, the Thhugg, Behlol, the

established peer, Chaturdas; the proud pundit,

Malik the haughty rich, Siddhas, the egoistic

mendicants; all were so changed that their

character of anti-society became that of serving

the society.

His method of delivering the message was unique.

His address to a particular person was actually a

universal message; meant for the entire society

e.g.,

O my merchant friend, the cruel old age will

ultimately grip you:

And then comes the end of your life

You have not imbibed even an iota of God

O my merchant friend

You were egged on by Evil all your life

Only he escapes the cycle of birth and death

Who treads the way of God and continence?

Maya and Death cannot snare him

Love and Devotion help him swim across (the

sea of Fear)

He departs with honour and is freed of all woes

And merges in the Great Peace

O Nanak “Man attains Salvation by being the

Gurmukh

And wins honour through Truth”

The echoes of his sabds were heard all over the

endless universe and this redeeming boon of the

eternal and inexhaustible spiritual treasure

showed the true path of salvation to the entire

mankind. It bestowed peace on the disturbed

heart, bringing the restless mind in tune with the

Lord, and by propagating the philosophy or

equality as embodied in sangat and pangat,

spurred the minds to understand, enjoy and derive

inspiration from the greatness and uniqueness of

the Lord and His creation. It enkindled the soul,

dispelled the dark clouds of ignorance and

enabled man to attain Sahaj. In addition to the

supreme joy and awareness that man enjoyed

when he attained this stage, it helped him to lead

a dynamic and pious life full of noble deeds in

25

the service of mankind. Thus it ennobled and uplifted

the individual as well as the society. An example is

here given from Janamsakhi Meharban, how Guru

Nanak converted the hardened mind changing

attitude towards service to the humanity.

‘Then from Narbda River the Guru Baba Nanak

stood on the lands of the thhuggs. The thhuggs

got into his company. Thhuggs thought, “This

person appears to have a great wealth with him.

He is in the dress of a faqir, but he has great

wealth. Wealth shines on his face. The dress is

of faqir but the shine on his face is of the worldly

men. And they moved along. Guru Baba Nanak

understood their intention, saw towards them and

laughed. Guru Nanak then sang a hymn directed

to them: “piru sagi moothhdi:e: khabri na

pa:i:e: ji:o:…(Dhnasari Chhant M.1, p.222)

Their mind woke up, “ He is not the worldly

persons. He is not a faqir either. He is a great

man. He has reached the God. To our good, we

have met a God’s man. Let us touch his feet and

leave this dirty profession forever and do as the

Baba guides us. They then threw away the killing

ropes and fell at Guru Nanak’s feet. Guru Nanak

asked them, “Gentlemen, who are you?” They

replied,” We are the thhuggs. We have been

looting the entire area. We have these ropes to

hang the people. We were after you since last

three days. We thought you to be a worldly person

in the garb of a faqir. We wanted to hang you

with the rope and take away what you have.”

Guru Nanak asked, “What sign of wealth did you

see on us?” They said, “You had the shine on

your forehead which depicted that you are a

wealthy person. We expected to get the wealth

from you enough for our generations to enjoy. We

had not realized then that you are a great man.

Now we realize this.” The Thhaggs were

impressed and touched Guru Nanak’s feet. ….

Guru Nanak asked their leader, “How many

murders have you committed? Their leader

(Sajjan Thhugg) spoke, “I have murdered many.”

Guru Nanak asked him to bring all that he had

looted so far and distribute among the people on

the name of God, which he did. He started reciting

Gurbani and became a permanent follower of Guru

Nanak. The first Dharamsal started from that place.4

Impact of the teachings of Guru Nanak was

immense. It not only raised his followers

spiritually into, “men of truthful word, devout

austerity and of accepted prayer-mindedness,

looking upon friends and foes alike”5 but also

transformed them into saint warriors who took

upon themselves the protection of the poor and

helpless against the tyrannical aggressor of the

land.6

Conclusion

Guru Nanak stirred the inner soul of the people

and freed them from the thralldom of the priestly

classes and fear of the ruling class. His following

increased continuously and has been increasing

now. Freed from the worship of idol and image

worship they came to their own and introduced

into the country a monotheist casteless and

classless society of mainly servants of the

people-an order of fearless and saint soldiers,

the Khalsa, who in their turn made innumerable

sacrifices to free their land from its tyrannous

rulers and foreign usurpers. They ultimately

succeeded in creating on the north-west an

independent sovereign state of the Punjab and

made a gift of it to India as the guardian of

(Endnotes)

1 kil kwqI rwjy kwsweI Drmu pMK kir aufirAw ] kUVu Amwvs scucMdRmw dIsY nwhI kh ciVAw ] hau Bwil ivkuMnI hoeI ] AwDyrY rwhu nkoeI ] ivic haumY kir duKu roeI ] khu nwnk ikin ibiD giq hoeI](pMnw 145)

2 cyly swj vjwieMdy nwcx gurU bhuq ibD BweI] syvk bYTn GrW ivcgur auT GrIN iqnwVy jweI] kwzI hoey irSvqI v‘FI lYky h‘k gvweI]iesqRI purKw dwm ihq BwvyN Awie ikQwaUN jweI] vriqAw pwpsBs jg mWhI ]30](BweI gurdws vwrW, 1-30)

3muslmwnIAw pVih kqybw kst mih krih Kudwie vy lwlo ] jwiqsnwqI hoir ihMdvwxIAw eyih BI lyKY lwie vy lwlo ] KUn ky soihlygwvIAih nwnk rqu kw kuMgU pwie vy lwlo ] (pMnw 722)

4 rwjy sIh mukdm kuqy, jwie jgwiein bYTy suqy[ cwkr nhdw pwieinGwau, rqu ipqu kuiqho cit jwhu[ (pMnw 1288)

5 rwjy sIh mukdm kuqy, jwie jgwiein bYTy suqy[ cwkr nhdw pwieinGwau, rqu ipqu kuiqho cit jwhu[ (pMnw 1288)

26

6 mQY itkw qyiV DoqI kKweI ] hiQ CurI jgq kwsweI ] nIl vsqRpihir hovih prvwxu ] mlyC Dwnu ly pUjih purwxu ](pMnw 471-472)

7 mwxs Kwxy krih invwj ] CurI vgwiein iqn gil qwg ] iqn GirbRhmx pUrih nwd ] aun@w iB Awvih EeI swd ] kUVI rwis kUVwvwpwru ] kUVu boil krih Awhwru ] srm Drm kw fyrw dUir ] nwnkkUVu rihAw BrpUir ](pMnw 471)qin iPtY PyV kryin ] min jUTYculI Bryin ] khu nwnk scu iDAweIAY ] suic hovY qw scu pweIAY](p.471-472)

9 gaU bRwhmx kau kr lwvY (pMnw 472) AMqir pUjw, pVih kqybw,sMjmu qurkw BweI[ CofIly pwKMfw, nwim lieAY jwih qrMdw[ (pMnw472)

10 rMnw hoeIAw boDIAw purs hoey seIAwd ] sIlu sMjmu suc BMnI KwxwKwju Ahwju ]srmu gieAw Gir AwpxY piq auiT clI nwil ] (pMnw‘1243)AMDI rXiq igAwn ivhUxI, Bwih Bry murdwru[ (pMnw 468:19)

12 Dol Drm, dieAw kw pUq, sMqoKu Qwip riKAw, ijin sUiq[ (jpu 3)13 eyyko Drmu, idRVY scu koeI[ gurmiq pUrw, juig juig soeI[ (pMnw 1188)14 nwnk guru sMqoKu ruKu Drmu Pulu Pl igAwnu ] ris risAw hirAw sdw

pkY krim iDAwin ] piq ky swd Kwdw lhY dwnw kY isir dwnu ](pMnw147)

15 jy jwxis bRhmM krmm[ siB Pokt inscau krmM[ (pMnw 470)16 nw ko ihMdU, nw muslmwn[ (jnm swKI imhrbwn p. 93). sco scu

vKwxY koie, nwnk AgY pUC n hoie[ (pMnw 952)18 kwdI kUVu boil mlu Kwie[bRwmx nwvY jIAw Gwie[jogI jugiq n jwxY

AMDu[qIno aujwVy ky bMDu (pMnw 662:12)19 so jogI jo jugiq pCwxY ] gur prswdI eyko jwxY ]kwjI so jo aultI

krY ] gur prswdI jIvqu mrY ]so bRwhmxu jo bRhmu bIcwrY ] AwipqrY sgly kul qwrY ] 3 ]dwnsbMdu soeI idil DovY ] muslmwxu soeImlu KovY ] piVAw bUJY so prvwxu ] ijsu isir drgh kw nIswxu] (pMnw 662)

20 muslmwxu khwvxu musklu jw hoie qw muslmwxu khwvY ] AvilAauil dInu kir imTw mskl mwnw mwlu muswvY ]hoie musilmu dInmuhwxY mrx jIvx kw Brmu cukwvY ]rb kI rjwie mMny isr aupirkrqw mMny Awpu gvwvY ]qau nwnk srb jIAw imhrMmiq hoie qmuslmwxu khwvY ] (pMnw 141)

21 pMij invwjw vKq pMij pMjw pMjy nwau ] pihlw scu hlwl duie qIjwKyr Kudwie] cauQI nIAiq rwis mnu pMjvI isPiq snwie ]krxIklmw AwiK kY qw muslmwxu sdwie ](pMnw 141)

22 mrxw mulw mrxw ] BI krqwrhu frxw ] 1 ] rhwau ]qw qU mulw qwqU kwjI jwxih nwmu KudweI ]jy bhuqyrw piVAw hovih ko rhY nBrIAY pweI ] 2 ](pMnw 24)

23 soeI kwjI ijin Awpu qijAw ieku nwmu kIAw AwDwro ] hY BI hosIjwie n jwsI scw isrjxhwro ] 3 ] pMj vKq invwj gujwrihpVih kqyb kurwxw ] nwnku AwKY gor sdyeI rihE pIxw Kwxw](pMnw 24)

24 kwcI Fhig idvwl kwhy gcu lwvhu ] 1 ] rhwau ] kr hirhtmwl itMf provhu iqsu Biqir mnu jovhu ] AMimRquisMchu Brhu ikAwry qau mwlI ky hovhu ] 2 ] kwmu k®oiD duie krhubsoly gofhu DrqI BweI ] ijau gofhu iqau qum@ suK pwvhu ikrqu nmyitAw jweI ] 3 ] bguly qy Puin hMsulw hovY jy qU krih dieAwlw ]pRxviq nwnku dwsin dwsw dieAw krhu dieAwlw ](pMnw 1171)

25 jugiq DoqI suriq caukw iqlku krxI hoie ] Bwau Bojnu nwnkwivrlw q koeI koie ] 1 ] (pMnw 1245:10)

26 naumI nymu sc jy krY ] kwm k®oDu iqRsnw aucrY ] dsmI dsy duAwr jyTwkY eykwdsI eyku kir jwxY ] duAwdsI pMc vsgiq kir rwKY qaunwnk mnu mwnY ] AYsw vrqu rhIjY pwfy hor bhuqu isK ikAw dIjY] (pMnw 1245:10)

27 khu nwnk inhcau iDAwvY ] ivxu siqgur vwt n pwvY ] (pMnw 470)

28 khu nwnk scu iDAweIAY ] suic hovY qw scu pweIAY ](p.471-472) swihb sbdu n aUcrY mwieAw moh pswrI ] AMqir lwlcu BrmuhY BrmY gwvwrI ]nwnk nwmu n cyqeI jUAY bwjI hwrI]14 ](pMnw1244)

30jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ] jogu n muMdI mUMifmufwieAY jogu n is|MØI vweIAY ] AMjn mwih inrMjin rhIAY jogjugiq iev pweIAY ] (p.730)

31eyk idRsit kir smsir jwxY jogI khIAY soeI ] 1 ] rhwau ] jogu nbwhir mVI mswxI jogu n qwVI lweIAY ]jogu n dyis idsMqir BivAYjogu n qIriQ nweIAY ] AMjn mwih inrMjin rhIAY jog jugiq ievpweIAY ](p.730)qij mwnu AiBmwnu pRIiq suq dwrw qij ipAwsAws rwm ilv lwvY ] nwnk swcw min vsY swc sbid hir nwimsmwvY ](pMnw .141)

33 ndir kry qw ismirAw jwie ] Awqmw dRvY rhY ilv lwie ] Awqmwprwqmw eyko krY ] AMqr kI duibDw AMqir mrY ] 1 ]gur prswdIpwieAw jwie ] hir isau icqu lwgY iPir kwlu n Kwie ] 1 ] rhwau] sic ismirAY hovY prgwsu ] qw qy ibiKAw mih rhY audwsu ]siqgur kI AYsI vifAweI ] puqR klqR ivcy giq pweI ] 2 ](pMnw662)

34 BUpiq rwjy rMg rwie sMcih ibKu mwieAw ] kir kir hyqu vDwiedypr drbu curwieAw ] puqR klqR n ivshih bhu pRIiq lgwieAw ]vyKidAw hI mwieAw Duih geI pCuqih pCuqwieAw ] jm dir bDymwrIAih nwnk hir BwieAw ] (pMnw 1245)

35 rwjy rXiq iskdwr koie n rhsIE ] ht ptx bwjwr hukmIFhsIE ]pky bMk duAwr mUrKu jwxY Awpxy ] drib Bry BMfwr rIqyieik Kxy ]qwjI rQ quKwr hwQI pwKry ] bwg imlK Gr bwr ikQYis Awpxy ] qMbU plµG invwr srwiecy lwlqI ] nwnk sc dwqwruisnwKqu kudrqI ](pMnw 141

36 Ghulam Muhiuddin alias Bute Shah, Ibrat Namah, 1722AD

37 Manmohan Singh, Hymns of Guru Nanak, Language

Department of Punjab, Patiala, p. i.38 Ibid.39 Meharban Sodhi, Janamsakhi Sri Guru Nanak Dev Ji, Goshti

no 90, pp. 294-296.40 Sujan Rai Bhandari, Khulasat-ut-Twarikh, 1695, p.70 “

Maqbul-al maqal waahl-i-riazat wa mujtjab-ul-dawat

Khwesh-o-begana dar nazar-i-eshan yaksan wa dost-o-

dushman nizd-i-shan barabar.”41 Ganda Singh, The Impact of Guru Nanak’s teachings on the l

lives of his followers, The Punjab Past and Present, Vol. XI

Part I-I Punjabi University, Patiala, 1993, p.32

Col Dr Dalvinder Singh Grewal

Dean R & D Desh Bhagat University

Dalvinder45@yahoo.co.in, 09815366726

“ I come to take refuge with the Lord;May the Devine Guru out of His Mercy

grant that the passions of lust, anger,greed, pride and undue attachment in me

may vanish and leave me in peace”(Sukhmani V1 Prologue)

27

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The Sikh word for God is ‘Waheguru’ which is made up of two syllables: Wahe – the most wonderful, and

Guru – the teacher, meaning the most wonderful teacher.

The word ‘Waheguru’ was first used in Guru Granth Sahib by Bhat Gyand in Swayas Mehla

Chauthae kae, pages 1402-1403. The word has not been used in compositions of Sikh Gurus

recorded in Guru Granth Sahib. Though words ‘Wahe’ and ‘Guru’ have been separately used at

numerous places However, later, the word Waheguru was used by Guru Gobind Singh ji at the

times of ‘khande di pahul’. Now it is a part of the Sikh salutation, ‘Waheguru ji ka Khalsa,

Waheguru ji ki fateh’ (Khalsa belongs to God, who is invincible)

The description of God in Mool Mantar

The Mool Mantar: (page 1 Guru Granth Sahib, and 32 other places in Guru Granth Sahib)

The Mantar was handed personally by God to Guru Nanak

< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid

Characteristics Possible meaning

Ik +ong+kar 0ne+Almighty+unchangeable

Sat+nam Permanent +personality

Karta+purkh Creator+omnipresent

Nir+bhau Devoid of +fear

Nir+vaer Devoid of +enmity

Aa+kaal+murat Beyond +death+ no form

Aa+joonie Beyond+birth

Se+bhang Self+illuminated

Gur+prasad His (Waheguru’s)+grace

The existence of God in Sloak (page 1): Guru Nanak

Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ] 1 ]Divine was there Before the start of the time

Divine was there When the time started

Divine is there Now, in the Creation

Divine will be there In all times to come

THE WORD WAHEGURU and A BRIEF DESCRIPTION OF

POWER OF GOD DESCRIBED IN THREE SELECTED

SHABADS Mrs Mohinder Kaur Kapoor M A

29

The power and relationship of God in Bawan Akhri (page 250): Guru Arjan

sloku ] gurdyv mwqw gurdyv ipqw gurdyv suAwmI prmysurw ] gurdyv sKw AigAwn BMjnu gurdyv bMiDp shodrw ]gurdyv dwqw hir nwmu aupdysY gurdyv mMqu inroDrw ] gurdyv sWiq siq buiD mUriq gurdyv pwrs prs prw ] gurdyvqIrQu AMimRq srovru gur igAwn mjnu AprMprw ] gurdyv krqw siB pwp hrqw gurdyv piqq pivq krw ] gurdyvAwid jugwid jugu jugu gurdyv mMqu hir jip auDrw ] gurdyv sMgiq pRB myil kir ikrpw hm mUV pwpI ijqu ligqrw ] gurdyv siqguru pwrbRhmu prmysru gurdyv nwnk hir nmskrw ] 1 ]

The Divine is Mother mwqwThe Divine is Father ipqwThe Divine is Master suAwmIThe Divine is Supreme Authority prmysurwThe Divine is Friend sKwThe Divine is Dispeller of ignorance AigAwn BMjnuThe Divine is Beloved bMiDpThe Divine is Brother shodrThe Divine is Beneficent dwqwThe Divine is Teacher hir nwmu aupdysYThe Divine is Eternal Shabad mMqu inroDrwThe Divine is Icon of peace sWiq siq buiD mUriqThe Divine is Paras-stone (which turns everything into gold) pwrs prs prwThe Divine is Fountain of pilgrimage qIrQuThe Divine is Treasure of knowledge igAwn mjnu AprMprwThe Divine is Creator the universe/s KrqwThe Divine is Destroyer of sins siB pwp hrqwThe Divine is Purifier of impurity piqq pivq krwThe Divine is Controller of the timeAwid jugwid jugu juguThe Divine is The controller of the universe mMqu hir jip auDrwThe Divine is A part of Sadh Sangat sMgiqThe Divine is Immortal siqguruThe Divine is Greatest of the great prmysru

The power of God in Bhairo Mehla 5 (page 1142)

siqgur myrw bymuhqwju ] siqgur myry scw swju ] siqguru myrw sBs kw dwqw ] siqguru myrw purKu ibDwqw ] 1 ]gur jYsw nwhI ko dyv ] ijsu msqik Bwgu su lwgw syv ] 1 ] rhwau ] siqguru myrw srb pRiqpwlY ] siqguru myrwmwir jIvwlY ] siqgur myry kI vifAweI ] pRgtu BeI hY sBnI QweI ] 2 ] siqguru myrw qwxu inqwxu ] siqgurumyrw Gir dIbwxu ] siqgur kY hau sd bil jwieAw ] pRgtu mwrgu ijin kir idKlwieAw ] 3 ] ijin gur syivAwiqsu Bau n ibAwpY ] ijin guru syivAw iqsu duKu n sMqwpY ] nwnk soDy isMimRiq byd ] pwrbRhm gur nwhI Byd] 4 ] 11 ]

30

The True Guru (Waheguru) is Self-reliant bymuhqwju

The True Guru (Waheguru) is Self-illuminated scw swju

The True Guru (Waheguru) is The Beneficent, the giver of bounties dwqw

The True Guru (Waheguru) is The Creator of the universe purKu ibDwqw

The True Guru (Waheguru) is Without a parallel gur jYsw nwhI ko dyv

The True Guru (Waheguru) is The Author of destinies msqik Bwgu

The True Guru (Waheguru) is The Sustainer srb pRiqpwlY

The True Guru (Waheguru) is The Resurrector mwir jIvwlY

The True Guru (Waheguru) is A Manifest in His creation pRgtu BeI hY sBnI QweI

The True Guru (Waheguru) is The Saviour qwxu inqwxu

The True Guru (Waheguru) is The Supreme judge Gir dIbwxu

The True Guru (Waheguru) is The Teacher pwrbRhm gur nwhI Byd

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The first important attempt to consolidate the Sikh

power was made in 1733 when the Dal Khalsa was

originally formed. It consisted of two main divisions,

the Budha Dal, the division of the veterans, and the

Taruna Dal, the division of the young. The Budha

Dal was headed by Nawab Kapur Singh and the

Taruna Dal was headed by Jassa Singh Ahluwalia.

To control the movements of the Taruna Dal, whose

members were always on move, five centres

(Jathas) were created, where the members had to

report and to take the instructions from, they were

as follows:

Jatha 1: led by Deep Singh

Jatha 2: led by Karam Singh and Dharam

Singh of Amritsar

Jatha 3. led by Kahn Singh and Binod

Singh of Govindval.

Jatha 4: led by Dasaunda Singh of Kot

Budha

Jatha 5: led by Viru Singh and Jiwan

Singh Ranghretas

The second important attempt to consolidate the Sikh

power was taken in 1745 when it was found that

the Dal Khalsa has been split into too many small

factions.

The ‘Sarbat Khalsa’, the annual Assembly of the

Sikhs, met at the Akal Takhat and passed a resolution

to merge all the small groups of the Khalsa and form

larger and stronger groups. The concept of ‘Sarbat

Khalsa’ had been first coined in 1720.

The Dal Khalsa was organised into 25 groups.

Nawab Kapur Singh was confirmed as the

Commander-in-chief of the Dal Khalsa and Jassa

Singh Ahluwalia, Hari Singh Bhangi, Naudh

Singh of Sukerchak and Jai Singh of Kanhaya were

some of the other junior commanders.

The Formation of the Misls

In 1748 the Sarbat Khalsa resolved to merge all

the Khalsa groups, which had grown to 65 in

number, to merge into one army and at the

suggestion of Nawab Kapur Singh, who was then

growing old, Jassa Singh Ahluwalia was made

the supreme commander of the Dal Khalsa. The

Dal was divided into eleven misls. The overall

military strength of the misls was estimated to be

around 200,000 of which there were about 70,000

horse mounted soldiers. One count of the

mounted soldiers was as follows:

No. Misl Military strength

1 Nishanvallias 12,000

2 Karorsinghia 12,000

3 Bhangis 10,000

4 Singhpuria 8,000

5 Dellavalia 7,500

6 Phulkian 5,000

7 Ahluwalia 3,000

8 Ramgarhia 3,000

9 Kanhaiyas 3,000

10 Sukarachakia 2,500

11 Shaheed 2,000

12 Nakaris 2,000

The main source of income of the misls in the initial

stage was plunder, augmented later by rakhi fee

and income from occupied estates.

The misls and their commanders were as

follows:

1. Ahluwalia misl: Jassa Singh Ahluwalia

2. Bhangi misl – Hari Singh

3. Ramgarhia misl – Nand Singh

4. Singhpuria – Nawab Kapur Singh

5. Kanhaiya – Jai Singh

A BRIEF OF SIKH MISLS (Confederations)

Dr J K Sirha

33

6. Suckachakia – Nodh Singh

7. Dallewalia – Gulab Singh

8. Shaheed – Deep Singh

9. Nakkai – Hira Singh

10. Nishanwala – Dasaundha Singh

11. Karora– Karora Singh

12. Phulkian – Ala Singh (This misl

chose not to affiliate

with the Dal Khalsa)

The misls first fought with the Mughals and then

Ahmed Shah Abdali to wrest powers for the Sikhs.

Until 1772 it was a seesaw game, the Sikhs

occupying positions in the absence of Abdali and

vacating them on his coming. Many a times the

Sikhs entered Lahore and ruled it for a number

of days. In 1761, when the Sikhs entered Lahore

they declared Jassa Singh Ahluwalia as ‘Sultan-

e-Kaum’.

The misls also fought amongst themselves, which

weekend their overall power.

From 1772 – 1799 the misls effectively ruled Punjab

and established the Khalsa raj, after that the power

went to Maharaja Ranjit Singh, who liquidated most

of the misls and established a unified Sikh raj.

Maharaja’s formal coronation took place in 1801.

[reproduced verbatim]

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34

WHERE IS GOD AND HOW CAN I REALISE “HIM”

1. Introduction

“Where is God”? “Does God even exist”? “You

say God is kind and compassionate and yet how

could God allow this tsunami, earth quake, flooding,

unexpected death in the family, loss of job etc… to

happen”?

When it comes to raising such questions, there

may be several categories of people in this world.

One category of person will say , “I am too busy

to ask such questions. It doesn’t affect me

anyway.” Another category might say, “ What

are you talking about? God is everywhere and

part of my soul. I know this”. A third category

may say, “God? Who is He? Never heard of Him

and don’t want to. God does not exist.” All shades

of other categories may be found.

Yet, when we are affected by a personal incident

or read something disturbing in the news, our

doubts surface and we do ask these common

questions.

This article attempts to answer such questions by

reference to Sikh philosophy, using the Sikh

scriptures as evidence to support the answers.

When we are faced with doubt we will hopefully

deal with these questions, with confidence, without

resorting to superstition or despair. However, before

such questions can be answered, it is important to

understand the Concept of God according to Sikhs

and the other main faiths in the world. It is also very

important to look at some of God’s many attributes

and to discuss the concept of - Jiva or Soul before

the question “Where is God” can be answered.

Having read this article, the conclusion that many

of God’s devotees will hopefully come to is that

the question “Where is God” is a question that is

not even a question. It is more a protest from

some of us because we do not like what is

happening to us or around us. We wish things

could be better. The second conclusion we will

also hopefully come to is that in order to

experience and realise God, we need to modify

our actions and embark on a personal journey of

spiritual awakening that requires effort and self

improvement. There are God like attributes that

are lying dormant within us that need to be

“churned” and brought to the surface which will

enable us to meet and realize God. We will then get

answers to questions that are not even questions.

All this is possible if the student is ready and willing

to learn. Only then is the Teacher (God Himself)

able to provide teachings and help.

Guru Nanak Devji – the Eyewitness

The Gurus themselves asked questions and were

not immune to witnessing violent events. Guru Nanak

Devji himself witnessed an atrocity that is well

documented in the Sri Guru Granth Sahib (SGGS).

This event made him question whether God is kind

and compassionate. In the early 1500s, the Moghul

king Babur from Afghanistan invaded India, and

Guru Nanak Devji witnessed the massacre of

thousands in Saidpur (now Eminabad in Pakistan).

Children were killed and women raped. The

outpourings from Guruji, of a compassionate soul

touched by scenes of human misery and by the

cruelty perpetrated by these invaders, are recorded

in the Babur Vani.

In Raag Asa on Page 360 of SGGS, Guru

Nanak Devji says:

eyQI mwr peI kurlwny qYN kI drd nw AwieAw ]Eaethee Maar Pee Karalaanae Thain Kee

Dharadh N Aaeiaa ||1||

There was so much slaughter that the people

Navtej Singh

35

screamed. Did You not feel compassion,

Waheguru? ||1|| ….If some powerful man strikes

out against another man, then no one feels any

grief in their mind. ||1||Rahau|| But if a powerful

tiger attacks a flock of sheep and kills them, then

its master must answer for it. This priceless

country has been laid waste and defiled by dogs,

and no one pays any attention to the dead. On the

same page, he gives the answers that he receives

from the Waheguru. Guruji came to realize this

was karma in action. Society, as a whole, in

Saidpur had become corrupt and had completely

forgotten God and were now having to pay this

price.

jy iqsu BwvY dy vifAweI jy BwvY dyie sjwieJae This Bhaavai Dhae Vaddiaaee Jae Bhaavai

Dhaee Sajaae ||4||

If it is pleasing to God’s Will, He bestows greatness;

if it pleases His Will, He bestows punishment. ||4||

AgO dy jy cyqIAY qwN kwiequ imlY sjwie ]Ago Dhae Jae Chaetheeai Thaan Kaaeith Milai

Sajaae ||

If someone focuses on God beforehand, then why

should he be punished?

swNhwN suriq gvwieAwN rNg qmwsy cweY ]Saahaan Surath Gavaaeeaa Rang Thamaasai

Chaae ||

The kings had lost their higher consciousness, reveling

in pleasure and sensuality.

So, whilst God is kind and compassionate, mortals,

by their actions, singly or collectively and deeds,

reap what they have sown for themselves as Guruji

points out above. God rewards or punishes

according to the deeds of individuals. Guruji further

points out that if someone lovingly focuses on God

beforehand, then he need not receive punishment.

However, the reality is that we daily continue to sin.

2a) Concept of God in Sikhi and other faiths:

In the great monotheistic faiths which include

Judaism, Christianity, Islam and Sikhism, God is

worshipped as One Supreme being that embraces

all and has created all things.

What is “Brahmaan”, a word used in the SGGS

to describe God. The root of the word Brahmaan

is Brh which means “to burst forth or to grow”.

It gradually came to signify the ground of the

Universe or the source of all existence because

the Universe was assumed to have burst forth from

One Source. This source came to be called

Brahmaan or God as we know Him. Evidence

of this creation comes from the Japji Sahib on

Page 3:

kIqw pswau eyko kvwau ]Keethaa Pasaao Eaeko Kavaao ||

You created the vast expanse of the Universe with

One Word!

iqs qy hoey lK drIAwauThis Thae Hoeae Lakh Dhareeaao ||

Hundreds of thousands of rivers began to flow.

kudriq kvx khw vIcwr ]uKudharath Kavan Kehaa Veechaar ||

How can Your Creative Potency be described?

In his book, “The Sikh Ideology”, Dr S S Kapoor

points out that Hindu scriptures postulate that God

or Paarbrahman is One and Absolute – being

Impersonal. (Nirgun). From this one God emerges

many manifestations or avtars, or Personal (Sargun)

Gods. The concept of Impersonal God is rooted in

the Jewish faith and extends to Christianity and Islam.

In these faiths, God has always existed, is

transcendent, without beginning or end, who has

brought all things into existence and continues to

sustain them.

In Sikhi, God is both Impersonal (Nirgun) and

Personal (Sargun) .

According to the Sikh scriptures, the Impersonal

aspect of God, is formless and beyond human

36

reach (we cannot touch God physically) . In the

Mool Mantar, we recite some of God’s many

attributes. God is Omnipresent, God is Truth, The

Creator, without Fear, without Hate, beyond Birth

and Death, is Unborn and Self illuminated. The

final line of the Mool Mantar - Gur Prasaad states

that God can be realized by His Grace and

through the teachings in the SGGS.

In “Sikh Ideology”, Dr Kapoor further states that

when God does reveal Himself, He becomes related

and personal. It is like the rays coming out of the

sun. The Infinite can manifest into unlimited

number of finites but the number of finites alone

or together cannot be equal to the Infinite. As a

result, ANY finite form – image or object(s)

cannot be worshipped as God. This is why Sikhi

does not permit the worship of idols because God

is Infinite and cannot be confined to any image or

idol. Evidence of the manifest form of God comes

from the Sukhmani Sahib where Guru Arjan Devji

says:

inrgunu Awip srgunu BI ahI ]Niragun Aap Saragun Bhee Ouhee ||

He Himself is absolute and unrelated

(Impersonal); He Himself is also involved and

related (Personal).

klw Dwir ijin sglI mohI ]Kalaa Dhhaar Jin Sagalee Mohee ||

Manifesting His power, He fascinates the entire

world.

Attributes of God:

It is important to understand the attributes of God.

Just as water mixes easily with water, we need to

understand God’s attributes so we can merge into

Him and realize Him regularly in our daily lives. This

after all is the objective of our life as postulated in

Raag Bihagraha by Guru Arjan Devji on Page 545.

ijs qy aupijAVw iqin lIAw smweI rwm ]

Jis Thae Oupajiarraa Thin Leeaa Samaaee Raam

|| We originated from Him, and into Him we shall

merge once again.

imil bRhm joqI Eiq poqI audku audik smwieAw ]Mil Breham Jothee Outh Pothee Oudhak Oudhak

Samaaeiaa ||

I merge into God’s Light, through and through, like

water merging into water.

Water in a glass will not merge with oil because

the properties of the two liquids are unlike each

other. Similarly if we are to merge our light or

soul with God, we need to understand God’s

attributes, take on His attributes and become like

Him. … Otherwise we will remain separate

from Him like the oil trying to mix with water.

This concept is further enforced in Raag

Bilawaal, on Page 846, where Guru Arjan Devji

says:

sUrj ikrix imly jl kw jlu hUAw rwm ]Sooraj Kiran Milae Jal Kaa Jal Hooaa Raam ||

The rays of light merge with the sun, and water

merges with water.

joqI joiq rlI sNpUrnu QIAw rwm ]Jothee Joth Ralee Sanpooran Thheeaa Raam ||

One’s light blends with the Light, and one becomes

totally perfect.

Further evidence of God’s attributes comes from

Raag Gujri, Page 518, where Guru Arjan Devji

says that God can assume numerous forms. *?

Awip aupwvxhwr Awpy hI mwrdw ]Aap Oupaavanehaar Aapae Hee Maaradhaa ||He

Himself is the Creator, and He Himself destroys

(Transforms).

sBu ikCu jwxYjwxu buiJ vIcwrdw ]Sabh Kishh Jaanai Jaan Bujh Veechaaradhaa ||

The Knower knows everything; He understands

37

and contemplates.

Aink rUp iKn mwih kudriq Dwrdw ]Anik Roop Khin Maahi Kudharath Dhhaaradhaa

|By His creative power, He assumes numerous

forms in an instant.

In the Jaap Sahib, which is included in the Dasam

Granth, Guru Gobind Singhj, uses his mighty

poetic prowess to describe God in nearly 1,000

adjectives and even in these adjectives, humbly

acknowledges that no matter what we say “God

cannot be described.”In the opening stanza of Jaap

Sahib, Guruji describes the Formless side of

God.

sRI muKvwk pwiwswhI 10 ]Sree Mukhavaaka Paat(i)saahee 10

The sacred utterance of The Tenth Sovereign.

CpY CNd ] qv pRswid ]Chhapai Chhand Tva Prasaadh

CHHAPAI STANZA. BY THY GRACE

ckR ichn Ar brn jwiq Aru pwiq nihn ijh ]Chakkara Chihana Aru Barana Jaat(i) Aru Paat(i)

Nahina Jiha eHe who is without mark or sign, He who is without

caste or line.

rUp rNg Aru ryK ByK koaU kih n skq ikh ]Roop Rang Aru Rekha Bhekha Koaoo Kahi Na

Sakata Kiha

He who is without colour or form, and without any

distinctive norm.Guruji goes on to describe other

attributes of God in Chachri Chhand, Tav Prasad

AjU hYN ] ABU hYN ]29}Ajoo Haian Abhoo Haian ]29]Thou art Unborn, Waheguru! Thou art Non-Being,

Waheguru!

iqRbrg hYN ] Asrg hYN ]32]Taribaraga Hai Asaraga Haian [32]

Thou art Master of Attributes, Waheguru! Thou

art Unborn, Waheguru!

AnIl hYN ] Anwid hYN ]Aneela Haian Anaadi Haian

Thou art Colourless, Waheguru! Thou art

Beginningless, Waheguru!In Bhujang Pryat

Chahand, Guruji says the following:

nmsqN su eykY ] nmsqN AnykY ]Namastaan Su Eekai Namastaan Anekai

Salutation to Thee O Waheguru, Who is One !

Salutation to Thee O Waheguru, who has many

manifestations!With regard to a personal

relationship with God, Dr Kapoor in “Sikh

Ideology” states that Sikhs must only worship the

impersonal aspect of God and not any images or

idols.Furthermore, Guru Arjan Devji stresses that

to understand Him and realize Him, we must all

develop a personal relationship with the

Impersonal aspect of God. To understand God

closely, we must talk to Him in confidence as a

child would with their mother or father or as two

devoted lovers would, to walk with Him to

discuss your personal problems and seek His

personal advice and to thank Him for His

bounties.Evidence comes from Raag Maaj on

Page 103 where Guru Arjan Devji advises:

qUN myrw ipqw qUNhY myrw mwqw ]Thoon Maeraa Pithaa Thoonhai Maeraa Maathaa

|You are my Father, and You are my Mother.

qUN myrw bNDpu qUN myrw BRwqw ]Thoon Maeraa Bandhhap Thoon Maeraa

Bhraathaa |

You are my Relative, and You are my Brother.

qUN myrw rwKw sBnI QNweI qw Bau kyhw kwVw jIu ]1]Thoon Maeraa Raakhaa Sabhanee Thhaaee Thaa

Bho Kaehaa Kaarraa Jeeo ||1||

You are my Protector everywhere; why should I

feel any fear or anxiety?

38

qumrI ikRpw qy quDu pCwxw ]Thumaree Kirapaa Thae Thudhh Pashhaanaa

||By Your Grace, I recognize You.

qUN myrI Et qUNhY myrw mwxw ]Thoon Maeree Outt Thoonhai Maeraa Maanaa

You are my Shelter, and You are my Honor.God

is our parent, who is not only loving and

compassionate, but rewards or punishes us based

on our deeds or karams, just as Guru Nanak Devji

states in the Babar Vani on Page 360 of SGGS

above. By understanding His attributes and qualities,

we are better able to realize God; which is the subject

of the next section.

Where is God?

For purposes of this article, the first evidence

from the SGGS is obtained from Guru Nanak

Devji, who says about God, (Brahmaan) the

following, on Page 661 in Raag Dhanasri:

jh dyKw qh rihAw smwie ]Jeh Dhaekhaa Theh Rehiaa Samaae ||

Wherever I look, there I see Brahmaan, pervading

and permeating.

quDu ibn dUjI nwhI jwie ]Thudhh Bin Dhoojee Naahee Jaae ||

Without You, I have no other place of rest.

Many people visit sacred shrines and holy places

in the hope that they can find God. In Raag

Bihagrha on page 545, Guru Arjan Devji advises

that the reality is that God is everywhere

permeating the lands, water, sky and within us. If

we were to acknowledge the fact that there is no

other but God, we would treat each other with

love and not hate because wherever we looked,

we would only see God.

jil Qil mhIAiL eyku rivAw nh dUjw idRstwieAw]

Jal Thhal Meheeal Eaek Raviaa Neh Dhoojaa

Dhrisattaaeiaa ||

The One God permeates the water, the land and

the sky - I do not see any other.

bix iqRix iqRBvix pUir pUrn kImiq khxu n jweI]Ban Thrin Thribhavan Poor Pooran Keemath

Kehan N Jaaee ||

He is totally permeating the woods, meadows

and the three worlds. I cannot express His worth.

In Raag Ramkali on Page 971. Bhagat Kabir

advises that God is not far; He is within each one

of us. An eternal lamp, the Jiva, which is

omnipresent, resides within each one of us. Bhagatji

says that if we were to recognize this fact that we

are all part of same eternal light or lamp, it would

stop our sexual desires and committing sexual

crimes. Additionally, we would stop committing

acts of atrocity in rage or anger against our fellow

human beings in the name of power or religion

because in doing so, we are sinning and offending

God Himself, part of whom is within us.

dIpku bwNiD DirEH ibnu qyl ]Dheepak Baandhh Dhhariou Bin Thael ||

God has placed His lamp deep within you, which

burns without any oil.

so dIpku Amrku sNswir ]So Dheepak Amarak Sansaar ||

That lamp makes the world immortal;

kwm kRoD ibKu kwFIly mwir ]Kaam Krodhh Bikh Kaadteelae Maar ||3||

It conquers and drives out the poisons of sexual

desire and anger. ||3||

Sikhi, unlike Hinduism or Islam is affirmative in

the impersonal and personal aspect of God. On

the one hand, Sikhi instructs Sikhs to worship

Him in His Impersonal form reverently, without

images but on the other hand it also instructs us

39

to develop a love relationship with Him that is

unconditional, to make Him a confidant and friend

with whom you can share all your weal and woe.

Further evidence that God can be manifest and is

within us comes from the below composition in

the Kirtan Sohila by Guru Nanak Devji:

shs qv nYn nn nYn hih qoih kau shs mUrq nnweyk qUhI ]Sehas Thav Nain Nan Nain Hehi Thohi Ko Sehas

Moorath Nanaa Eaek Thuohee ||

You have thousands of eyes, and yet You have no

eyes. You have thousands of forms, and yet You

do not have even one.

shs pd ibml nn eyk pd gND ibnu shs qv gNDiev clq mohI ]2]Sehas Padh Bimal Nan Eaek Padh Gandhh Bin

Sehas Thav Gandhh Eiv Chalath Mohee ||2||

You have thousands of Lotus Feet, and yet You

do not have even one foot. You have no nose, but

you have thousands of noses. This Play of Yours

entrances me. ||2||

sB mih joiq joiq hY soie ]Sabh Mehi Joth Joth Hai Soe ||

Amongst all is the Light-You are that Light.

iqs dY cwnix sB mih cqnxu hoie ]This Dhai Chaanan Sabh Mehi Chaanan Hoe ||

By this Illumination, that Light is radiant within all.

The above compositions clearly demonstrate that

God is not just omnipresent but within us too. The

below composition in Sri Raag by Guru Nanak Devji

goes further and informs us that God is not just

omnipresent but is also the very fabric of the

universe. The universe itself and all other heavenly

bodies are a manifestation of God. In this

composition, Guruji beautifully advises that God is

not only the fisherman, He is the fish, the water

and the net as well.

Awpy mwCI mCulI Awpy pwxI jwl ]Aapae Maashhee Mashhulee Aapae Paanee Jaal

He Himself is the fisherman and the fish; He

Himself is the water and the net.

Awpy jwl mxkVw Awpy ANdir lwl ]2]Aapae Jaal Manakarraa Aapae Andhar Laal ||2||

He Himself is the sinker, and He Himself is the

bait. ||2||

Awpy bhu ibiD rNgulw sKIey myrw lwlu ]Aapae Bahu Bidhh Rangulaa Sakheeeae Maeraa

Laal ||

He Himself loves in so many ways. O sister

soul-brides, He is my Beloved.

The next time we see a beggar in the street

whom we give some money to, thinking with

pride, what a noble deed we have done, we

should dwell on Guru Nanak Devji’s

composition above. Who is the beggar and who

the giver? After all, the whole universe is His

manifestation. He can appear in front of us in any

form.

Having established that God is omnipresent,

within us and the very fabric of the universe, the

next question that arises is: How do I realize

God?

Meeting and realising God- Jiva

The SGGS also tells us that when He wills, He

can become many. He is the creator and brings

matter out from Himself. Jiva or soul which each

living being has, is a miniature of Brahmaan. Dr

S S Kohli in his book “Outlines of Sikh Thought”

says that Jiva should not be mistaken for Brahman

or God. Jiva has its own individuality, but since

it comes out of Brahmaan, it carries the qualities

of Brahmaan. Jiva is immortal. The physical body

40

decays and Jiva continues for ever. However,

whereas Brahmaan is infinite, Jiva is finite. In

other words, all the Jivas in the universe would

not add up to Brahmaan. The relationship between

Brahmaan and Jiva is described by Guru Arjan

Devji as follows in Raag Asa on Page 391, which

clearly show that Jiva and Brahmaan are one. In

this composition also lies the answer as to why

the Jiva has not realized Brahmaan and is separate

from Brahmaan.

nw Eh mrqw nw hm firAw ]Naa Ouhu Marathaa Naa Ham Ddariaa ||

He (Brahmaan) does not die, so I (Jiva) do not

fear.

nw Eh ibnsY nw hm kiVAw ]Naa Ouhu Binasai Naa Ham Karriaa ||

He does not perish, so I do not grieve.

…nw Eh dUKu n hm kau dUKy ]1]Naa Ous Dhookh N Ham Ko Dhookhae ||1||

He is not in pain, so I do not suffer. ||1||

…hm ikCu nwhI eykY EhI ]Ham Kishh Naahee Eaekai Ouhee ||

I am nothing; He is the One and only.

nwnk guir Koey BRm BNgw ]Naanak Gur Khoeae Bhram Bhangaa ||

O Nanak, the Guru has taken away the illusion of

Maya;

hm Eie imil hoey iek rNgw ]4]32]83]Ham Oue Mil Hoeae Eik Rangaa ||4||32||83||

He and I, joining together, are of the same color.

||4||32||83||

Jiva, like Brahmaan is deathless. Before the creation,

it lives within Brahman and at the time of creation, it

comes into the world and takes bodily form

according to the Will of Brahmaan.

The last two lines of this composition are

extremely important. The SGGS refers repeatedly

to Maya. Maya is defined as that power or any

event which takes us, the Jiva , from Brahmaan

by erecting a wall of illusion between the two.

When a child is born, it is free and pure from

Maya. However, as the child gets older, Jiva

forgets God because of Maya and becomes

corrupt. Unless corrected, the Jiva is led towards

transmigration. When the influence of Maya is

subdued or disappears, then the Jiva realizes God

or Brahmaan. Maya was created by God Himself

and, as the penultimate line of the composition

points out, it is through the teachings of the SGGS

that the illusion of Maya is subdued and

controlled. Once this control occurs, then

Brahmaan and Jiva become one and become of

the same color or hue as God. The last line of

the composition points this out.

But why would God create Maya.? This is the

subject of another article but it is like asking “Why

did God create fire? Fire is dangerous”. In this sense,

fire can be used to cook food or set one’s house on

fire. Clearly the former is preferable. In similar

fashion, Maya has to be managed and controlled

by the mortal.

Guru Amar Das says the following about Maya

in Raag Gujri on Page 510

mwieAw hyeI nwgnI jgiq rhI lptwie ]Maaeiaa Hoee Naaganee Jagath Rehee Lapattaae

|Maya is a serpent, clinging to the world.

ies kI syvw jo kry iqs hI kau iPir Kwey ]Eis Kee Saevaa Jo Karae This Hee Ko Fir Khaae

|Whoever serves her, she ultimately devours

(reincarnate).

gurmuiK koeI gwrVU iqin mil dil lweI pwey ]Guramukh Koee Gaararroo Thin Mal Dhal Laaee

Paae ||

41

The Gurmukh is a snake-charmer; he has trampled

her and thrown her down, and crushed her

underfoot.

nwnk syeI aubry ij sic rhy ilv lwey ]2]Naanak Saeee Oubarae J Sach Rehae Liv Laae

||2||

O Nanak, they alone are saved, who remain

lovingly absorbed in the True Waheguru. ||2||

So in summary, Jiva’s objective , which is part

of God, is to take on the same hue or qualities as

Brahmaan but Maya is an obstacle. How can the

Jiva break free from Maya? This is achieved by:

1) Following the teachings in the SGGS,

singing His praises and seeking Him in

the Saadsangat . The concept of

Saadsangat is a subject in its own right

and requires detailed study and will be

the subject of another article.

2) Performing good deeds and not hurting

anyone physically or verbally.

3) Receiving God’s Grace.

Through these means, Jiva can return and unite to

its source, Brahmaan.

This union, as Guru Arjan Devji explains in Raag

Bilawaal on Page 842, is only possible when one

understands the Naam. The unfortunate ones who

do not understand the Naam continue in their cycle

of birth, death and rebirth.

Awvih jwvih mrih ABwgy ]Aavehi Jaavehi Marehi Abhaagae ||

The unfortunate ones die, and continue to come and

go.

siqguir ByitAY soJI pwey ]Sathigur Bhaettiai Sojhee Paae ||

Meeting with the True Guru, understanding is

obtained.

prpNcu cUkY sic smwey ]Parapanch Chookai Sach Samaae ||1||

Then, the illusion of the material world is

shattered, and one merges in Truth (God). ||1||

Further evidence of the wall of illusion of Maya

also comes from the following composition in

Raag Wadhans. Guru Arjan Devji rhetorically

asks how can God be met. In the last line, Guruji

points out that there is a “wall” that separates us

from Him which prevents us from meeting and

realising Him.

suhwvI kauxu su vylw ijqu pRB mylw ]1] rhwa ]Suhaavee Koun S Vaelaa Jith Prabh Maelaa ||1||

Rehaao ||

What is that auspicious moment, when God is

met? ||1||Rahau||

lwK Bgq jw kau AwrwDih ]Laakh Bhagath Jaa Ko Aaraadhhehi ||

Tens of thousands of devotees worship Him in

adoration.

lwK qpIsr qpu hI swdih ]Laakh Thapeesar Thap Hee Saadhhehi ||

Tens of thousands of ascetics practice austere

discipline.

lwK jogIsr krqy jogw ]Laakh Jogeesar Karathae Jogaa ||

Tens of thousands of Yogis practice Yoga.

lwK BogIsr Bogih Bogw ]2]Laakh Bhogeesar Bhogehi Bhogaa ||2||

Tens of thousands of pleasure seekers seek

pleasure. ||2||

Git Git vsh jwxih Qorw ]Ghatt Ghatt Vasehi Jaanehi Thhoraa ||

He dwells in each and every heart, but only a

42

few know this.

hY koeI swjxu prdw qorw ]Hai Koee Saajan Paradhaa Thoraa ||

Is there any friend who can rip apart the screen

of separation?

In another composition below of Bhagat Kabir

in Raag Asa on Page 478, Bhagatji states that

we cannot “see or realise” God due to this screen

or wall . The wall is metaphorically like trying

to seek God by looking at a glass of milk. Most

people only see the milk. You won’t see the butter

in the milk unless you start churning the milk and,

if you churn it steadily for long enough, butter is

obtained. In like manner, Bhagatji says that to

see and realise God i.e. to become enlightened,

one must, metaphorically, churn our body (the

churning jar) with the mind, using the mind and

Naam as a stick. If you meditate and reflect on

His Naam (churn it) steadily and embrace virtues,

you will surely find Him. He will surely come

and meet you, perhaps even be sitting next to you

in the Sangat or even next to you on the train to

work!

Bhagatji advises that those who are spiritually

blind and seek God in ways other than by looking

inwardly and meditating on His Naam are

churning water in vain, because no one has ever

received butter by churning water. By meditating

on His Naam with devotion, the wall of separation

that stands between the Jiva and God breaks down

and we ultimately unite with Him.

hir kw iblovnw iblovhu myry BweI ]Har Kaa Bilovanaa Bilovahu Maerae Bhaaee ||

Churn the churn of the Lord, O my Siblings of

Destiny.

shij iblovhu jYsy qqu n jweI ]1] rhwau]Sehaj Bilovahu Jaisae Thath N Jaaee ||1|| Rehaao

Churn it steadily, so that the essence, the butter,

may not be lost. ||1||Rahau|

qnu kir mtukI mn mwih ibloeI ]Than Kar Mattukee Man Maahi Biloee ||

Make your body the churning jar, and use the stick

of your mind to churn it.

ies mtukI mih sbdu sNjoeI ]2]Eis Mattukee Mehi Sabadh Sanjoee ||2||

Gather the curds of the Word of the Shabad. ||2||

Even if we were to realise God and meet Him,

how would we describe this meeting to our

friends, family and others. Anything we describe

about God would most likely be met with

skepticism and some of our fellow beings might

even regard us as mad!

To overcome such skepticism, Guru Arjan Devji,

in Raag Bilawaal on Page 801, beautifully says

to the skeptic that when a mortal does realise

God and is asked by his fellow beings to describe

this feeling, it is like asking a mute to describe

the taste of a sweet dish that he has just eaten. All

he can do is smile with wonder! He cannot

describe anything.

hau iPrau audwsI mY ieku rqnu dswieAw ]Ho Firo Oudhaasee Mai Eik Rathan Dhasaaeiaa

I wander around, sad and depressed, seeking the

jewel of the One Waheguru.

inrmolku hIrw imlY n aupwieAw ]Niramolak Heeraa Milai N Oupaaeiaa ||

This priceless jewel is not obtained by any efforts.

hir kw mNdru iqsu mih lwl ]Har Kaa Mandhar This Mehi Laal ||

That jewel is within the body, the Temple of the

Lord.

guir KoilAw pVdw dyiK BeI inhwlu ]4]Gur Kholiaa Parradhaa Dhaekh Bhee Nihaal ||4||

43

The Guru has torn away the veil of illusion, and

beholding the jewel, I am delighted. ||4||

ijin cwiKAw iqsu AwieAw swdu ]Jin Chaakhiaa This Aaeiaa Saadh ||

One who has tasted it, comes to know its flavor;

ijau gUNgw mn mih ibsmwdu ]Jio Goongaa Man Mehi Bisamaadh ||

He is like the mute, whose mind is filled with wonder.

Awnd rUpu sBu ndrI AwieAw ]Aanadh Roop Sabh Nadharee Aaeiaa ||

I see the Lord, the source of bliss, everywhere.

jn nwnk hir gux AwiK smwieAw ]5]1]Jan Naanak Har Gun Aakh Samaaeiaa ||5||1||

Servant Nanak speaks the Glorious Praises of

the Lord, and merges in Him. ||5||1||

This composition above by Guru Arjan Devji is an

excellent summary of what this article has been

attempting to answer. Guruji says that, as mortals,

we wander around, seeking the jewel of the One

Waheguru, not realising that this God jewel lies

within us and not at any shrine or forest.

This priceless jewel is not obtained by any superficial

efforts. The wall of Maya stands in between

preventing us from getting to the God jewel. The

teachings of the Guru (SGGS) enable the veil of

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Maya to be torn down, and the mortal then beholds

the God jewel.

One who has tasted it (realised God), comes to

know its flavor, but cannot describe it. He is like

the mute, whose mind is filled with wonder.

Once this happens, such a mortal only sees God,

the source of bliss, everywhere. When such an

event takes place, the mortal merges into its source,

God.

Such an event of God realization can take place daily

in our lives and not just when we die. Our objective

is to follow the teachings of the SGGS, perform

good deeds and pray for God’s Grace so that this

realisation is possible daily. All of this requires effort

and self improvement on our part so that the wall of

Maya can be controlled. The student must be willing

to learn to control this. Only then will the Teacher

(God Himself) be able to provide teachings and help.

As Bhagat Kabir says above, churn the milk (using

our mind) to obtain butter (God). Churning water

will get us nowhere.

The Sikh scriptures contain a powerful set of

instructions to us to follow that will enable us to

churn our bodies with our minds. When these

instructions are followed, for many of us, “Where

is God and how do I realise Him “ are hopefully

questions that will not really remain as questions.

44

SIKH VISION OF CHURCH-STATERELATIONS

Sikh vision of Church-State relations is the

epitome of political concerns of Sikh Gurus,

Sikh perspective of politics, integral view of

life and denunciation of secular-sacred

dichotomy by Sikh Gurus. Sikh Gurus reacted

very sharply against prevailing political

tyranny and they disapproved the separation

of religion from politics. To them, physical and

spiritual needs of humankind can be satisfied

only in God centered polity. Spiritual and

secular spheres are blended together in Sikh

way of life. God-oriented polity presents true

model of welfare state which is based on truth,

righteousness and harmony. Guru Nanak

sowed the seeds of Miri-Piri in his Divine

compositions which grew up at the time of

Guru Hargobind and began to excel with the

creation of Khalsa. Sikh state craft is based

on outline of the intrinsic moral law laid down

by Sikh Gurus for the head of state and

common man.

Key Words: Akal Takht, Khalsa, Miri-Piri.

Guru Nanak is remembered as Jagat Guru

(world teacher) who foresake the age old

religious traditions and revived the eternal

message of Supreme Reality. He delivered his

Divine message in the simplest manner which

later on become a complete way of life for

mankind. Some scholars highlight him as an

icon figure of Bhakti movement in India, to some

he is the great social reformer and to some others

he is the great revolutionary. His political ideas

attract little attention. Nevertheless the polical

concerns in Guru Nanak’s teachings and

observations laid the foundation of Sikh political

thought .

The present research paper is a humble attempt

to analyse the Sikh vision of churuch-state

relations in the light of eternal teachings of Sikh

Gurus. The paper is divided into three parts.

The first part is focused on analysis of Guru

Nanak’s political observations, second part

deals with Sikh perspective of politics, and in

the third part Sikh vision of churuch-state

relations is disscussed with special reference

to the concept of Miri-Piri.

GURU NANAK’S POLITICAL

OBSERVATIONS

Guru Nanak was not a professional political

theorist and was, by and large, a religious and

social reformer. He was a keen observer of the

political scene and deep feelings and involvement

in the problems of his times. Therefore, he reacted

and responded to the contemporary situations and

from these his political views can be inferred.1

Unlike other religious reformers of medieval India

he had a deep awareness of the political problems,

maladministration and insecurity, which affected the

daily life of the common people. This was natural

for a teacher whose view of spiritual life centered

round the ordinary householder and eschewed

asceticism.2

He did not relish the foreign invasions and the

cowardice shown by the people in submitting to

them. He was deeply moved at the tyrannous march

of the Mughals and the havoc they wrought upon

the Punjab, especially upon the city named Sayyad

Pur (modern Eminabad, now in Pakistan) and

expressed his agony in his composition entitled Babar

Vani which is in fact a soulful lament of the Guru at

the cruelties perpetrated by Babar.3

The verses known as Babur-bani contain among

other things a political comment. The army of

Babur is called the marriage party of sin, brides

are demanded by force, and the rites of marriage

Arvinder Singh

45

are performed by Satan and not by the qazi or

the Brahman. The reference clearly is to rape. No

distinction was made between women of low and

high caste, or between Muslim and Hindu women.

Khurasan (Kabul) was occupied in a friendly

manner but Hindustan was threatened, the

Mughals descended as the agency of Death, the

people cried in suffering.4

Guru Nanak was dissatisfied with the political rule

of His time. He depicts the barbaric nature of political

rulers of His times in His Divine hymns. Guru Nanak

said, “The dark-age is the scalpel, the kings are the

butchers and righteousness has taken wings and

flown”.5 He also said, “A pauper is styled a king

and the blockhead is termed a scholar. The blind

man is styled as a seer. So do people talk, this

mischievous one is termed a leader and the liar sits

as a perfect man. Nanak, through the Guru alone it

is known, that this is the (way) or (justice) of the

Dark Age, The deer, the hawks and the officials;

they are called learned and clever, When the trap is

laid, they trap their own class, but hereafter find no

refuge”.6 To Him, “Both avarice and sin are the

King and Minister and falsehood is the Master . Lust,

the assistant official, is summoned and consulted and

they all sit together and chalk out evil plans. The

subjects are blind and, without wisdom, they satisfy

the Official’s fire or greed with bribe carrion”.7

SIKH PERSPECTIVE OF POLITICS

During the Renaissance and Reformation

movements Western world experienced the great

revulsion of religion in the history of mankind.

Western scholarship began to examine the social

and spiritual phenomenon in binary relationships.

They argue for reason, scientific approach,

extreme empiricism, profit oriented market

economy with minimum state interference and

restricted sphere of State. They discarded the

religious beliefs, challenged the authority of Pope

and began to believe that the existence of Church

(religion) is a threat to the modernity.

The new belief system gave birth to Church State

conflict in the Europe in 15th and 16th centuries.

Church-State controversy changed the basic

character of politics in Europe. God centered

politics is replaced by power centered politics.

The sense of God’s fear is replaced by

unrestrained appetite for power. In gradual

process the unrestrained obsession for scientific

approach led them away from religion and

mysticism.The emergence of modern day liberal-

democratic political systems, industrialization and

modernization on the one hand and on the other

side cynicism, clash among various ethnic

groups, decay of ethical values and

unbridgeable gulf between haves and have

not’s are extreme offshoots of church-state

controversy in the West.

Contrary to Western conception of modern day

politics Guru Nanak, the founder of Sikhism in

15th century, rejected outright the fundamentals

of Machiavellian politics. The Sikh thought spurns

Machiavellianism where power is the end and not

the means and any means are justified in order to

acquire power.8 The condemnation of contemporary

politics and government by Guru Nanak springs from

his belief in the ideal of justice, an ideal which

appeared to be flagrantly violated by the holders of

political power in his days. He denounced the pursuit

of political power if it ran counter to the path of

salvation. He did not denounce power consecrated

to the cause of justice and human welfare. This

positive aspect of his outlook on politics has been

generally ignored amidst too facile an insistence on

his condemnation of contemporary politics.9

In Sikhism, excessive individualism, epicurean way

of life, power oriented politics, any zeal for

politicization of religion or secularization of politics

are the irritants in the way of socio-spiritual

development of man. State and religion serve the

physical needs and spiritual needs of man

respectively. Although religion and state have

different domains yet both are inseparable. The

human life cannot be rigorously

compartmentalized in secular and sacred spheres.

46

Therefore, Sikh vision of politics is based on

harmonious fusion of spiritual and temporal powers.

In Sikhism the relationship between religion and

politics, between religious authority and secular

polity, cannot be cognized in terms of the unity/

separation dichotomy’ it is of the nature of neither

monistic unity nor simplistic separation, the two

domains are distinct from each other and internally

autonomous, without any subordination of the one

to the other, they are differentiated, though not

dissociated from each other. The relation between

the religious and the secular polity is analogous

to that between soul and body, soul without body

is an abstraction while body without soul is only

dead matter.10

It was only the Sikh movement that positively

reacted to the medieval challenge of

socio-political alienation through its ideal of

temporal sovereignty and aim of a new polity.11

Sikhism conceives of the relationship between

the two authorities as of the nature of correlation.

This is the essence of what is called the unity of

politics and religion in Sikhism. It is unity in the

sense of correlation and not coalescence or

subordination of the one to the other.12

SIKH VISION OF CHURCH-STATE

RELATIONS

The Guru does not assert that this perpetual

dichotomy and antagonism of the Church and the

State must be resolved, or even that it is capable

of being resolved, by the suppression or

subjugation of the one by the other, rather, he

appears to recognize their eternal antagonism and

character and in this antagonism see the hope and

glory of Man, the social and political context in

which the Sikh way of life is to be practiced. The

Church must perpetually correct and influence the

State without aiming to destroy or absorb it.13

There were two means which, Guru intended,

should be applied as a ferment and lever for the

upliftment of human mind, so that they may become

a suitable vehicles for the creation and sustenance

of this fraternity. One was his passionate

conviction that the principles of politics which

govern relations between the rulers and the

citizens, and relation between the states and

states, should be so revolutionized as to bring

them in complete accord with the principles of

ethics.14 According to Guru Nanak, authority in every

sphere ultimately derives its validity from God. Like

many thinkers in medieval Europe, he was of the

view that the secular as well as the spiritual evolved

from the same source God.15

There are two forces which claim allegiance of

men’s souls on earth, the truth and morality as

religion, and the state as embodiment of mere

utilitarianism and secular politics. The primary

allegiance of man is to the truth and morality, and

those who fail in this allegiance, suffer under the

subjugation of the earthly state, unnourished by

the courage and hope which is born through

unswerving adherence to their primary allegiance.

In this perpetual struggle between the state and

the church, for the exclusive possession of the

soul of man, a man of culture and religion, shall

not lose sight ever of his primary allegiance.16

Sikh thought co-relates the values of the ‘church’

and those of the ‘state’ where the function of the

‘church’ is to import moral direction to the ‘state’ in

order to facilitate the functions of the latter for

ensuring equality, justice welfare etc. to mankind in

every possible way. In Sikhism the ideology of Miri

Piri has not been restricted to a particular person

or a particular class (just as in the case of the

Pope, the Khalifa and the Brahmin class) rather,

it represents an ideal way of life where each and

every Sikh is required to strictly follow the moral

codes of religion while living his daily temporal life.

In other words, the foremost duty of a Sikh is to

protect ‘righteousness’ (dharma) with the right

use of his martial capacity. This mode of life is

often termed as ‘Saint-Sipahi’ in Sikhism that is to

be a ‘saint’ and a ‘soldier’ at one and the same time.17

47

After the martyrdom of Guru Arjan in 1606 Guru

Hargobind decided to adopt martial measures for

self defense. Symbolically He girded two swords.

One of spiritual leadership (Piri) and the other of

temporal leadership (Miri). To conduct the temporal

affairs of the community of his Takht or the immortal

throne close to the Harimandar but clearly separate

from it. The Harimandar was meant for nothing else

but the worship of God. The Akal Takht was meant

for all temporal affairs.18 Miri (practical Politics) and

Piri (Spirituality) brought a complete system of a

holy and practicable life. It signified that spirituality

has practical accountability associated with it. At the

same time practical life needs to be embellished with

its roots in spirituality, without which it becomes

impossible to establish honesty and Justice within

the society. Thus prayers were practicable to all

parts of human life.19

Akal Takht Sahib is the throne of the Almighty It

represent the Sikh concept of oneness of Miri

(temporal) and Piri (transcendental) It implies that

in the court (or at the throne) of the Almighty a man

of Piri cannot escape from his role of Miri (and vice

versa) on the plea of separation of scope or domain.

According to the Sikh concept of oneness of Miri

and Piri sovereignty in both domains (spiritual and

temporal) is not distinguishable. It is not unity of Miri

and Piri but it is oneness of the both. According to

the concept of Akal Takht Sahib, Miri (temporal

part) has duty to impart Dharma (righteousness) and

Piri (transcendental part) must not be a silent

spectator to injustice tyranny and inhumanity. In the

concept of oneness of Miri and Piri, these two

domains do not stand distinguishable, but they are a

one whole.20

The nature of the authority of Sri Akal Takht as

envisaged in Sikh doctrine, and as wielded by it in

Sikh history, can be best comprehended in the

context of the basic postulates of Sikhism. Sikhism

attributes to Godhead both spiritual and temporal

sovereignty. God is deemed as ‘Sacha Patshah’

(True King) in the world here and the hereafter.

For the first time in the history of religious

thought, Sikh philosophy brings forth the concept

of God-in-history. God’s descent in time, that is,

history, is through the vehicle of the Guru who as

such partakes of the temporal as well as the

spiritual sovereignty and authority.21

The unity of religion and politics in Sikhism (which

makes the Sikhs a religious group as well as a

political community) is essentially of the nature of

correlation of the two sovereignties––spiritual (Piri)

and temporal (Miri). Accordingly, the relationship

between religious institutions and secular institutions

is not of the type of coalescence of the two, or of

subordination of the one to the other. As such, in

Sikhism the state and the church have their distinctive

autonomous existence and role in their respective

domains, being correlatively determinate expression

of God-in-history. For this reasons the Sikh polity,

with its ideal of Halemi Raj, is of non-theocratic

character, there is no merger of the religious and the

secular power in a single person or in a single

institution.22

A Sikh lives two lives at the same time, the

mundane and the spiritual. He earns to live and

live for god realization. He combines within

himself the worldliness and saintliness. On one

hand, he is a man of the world, working hard for

the welfare of family, the society and the state

and on the other hand he rises above mere

worldliness, living the life of a saint. He is like a

lotus born and bred in water but rising above the

surface of water. As a man of the world he is a

fruitful partner, loving parent truthful dealer and

a sincere worker. Though outwardly attached

with all his dealings and duties, he is inwardly

working for his ultimate goal. He attends to his

normal work as well as the holy congregation.

The swords of Miri (worldly grandeur) and Piri

(Spiritual greatness) worn by the sixth Guru are

his ideal. He is a Raja Yogi in this sense. He

lives a full life, activating both the body and the soul.23

The Institution of Miri-Piri and Akal Takht

(undying or timeless throne) worked as political

48

fortification against unjust, cruel and barbaric Mughal

rule. Guru Hargobind intentionally elevated the height

of Akal Takht up to 12 feet as against the instructions

of emperor that no throne should be beyond the

three feet height. Guru Hargobind made it clear to

his counterpart in Delhi that political unfairness would

not be tolerated in times to come. These institutions

signify the urge of Guru Hargobind to establish the

rule of God on this earth. Guru Hargobind gave

practical shape to teachings of Guru Nanak,

transformed the Sikh religion into political force and

aroused new hopes in the hearts of demoralized

masses. Later on Guru Gobind Singh created Khalsa

as personification of teachings of his predecessor

Sikh Gurus. The Khalsa is the fulfillment of Guru

Nanak’s dreams of God centered polity, equitable

and fair society.

CONCLUSIONS

From the above analysis, it can be sufficiently

inferred that Sikh vision of church-state relations

denies any clash between spiritual and temporal

authorities. Sikh perspective of politics visualizes

philanthropic, benevolent, God-fearing and

God-oriented political ruler who moves on

righteous path and remain committed to the cause

of socio-spiritual development of man. The ruler

in Sikhism is expected to be Gurmukh i.e. God

ward directed. He should operate as an agent of

True King i. e. God while performing his

temporal duties. In Sikhism, politics should be

governed by religious doctrines and religion

should take care of social, political and economic

needs of society. In a way in Sikhism, Church

(spiritual authority) and State (temporal authority)

are not hostile to each other rather corresponding

to each other.

REFERENCES1. Kaur, Gurdeep. (2000). Political Ethics of Guru Granth

Sahib. New Delhi: Deep and Deep Publications. p.46.2. Banerjee, A. C. (1983) The Sikh Gurus And The Sikh

Religion. Delhi: Munshiram Manohar Lal Pvt. Ltd. p.118.

3. Gandhi, Surjit Singh. (2009) History of Sikh Gurus Retold.

Vol. 1 & 2. New Delhi: Atlantic Publishers. p.191.4. Grewal, J. S. (2009). A Study of Guru Granth Sahib.

Amritsar: Singh Brother. pp.47-48.5. SGGS, M: 1, p. 141.6. Ibid., M: 1, p. 1288.7. Ibid., M: 1, pp. 468-469.8. Kaur, Gurdeep Kaur. (2000) . Op. cit. p. 178.9. Grewal, J. S. (1974). Miscellenious Articles. Amritsar: Guru

Nanak Dev University. p. 149.10. Ahluwalia, Jasbir Singh. (1993). “Religious And Secular Polity

in Sikhism” in Perspectives on Sikh Polity, Kehar Singh (ed.).New Delhi: Dawn Publishers’s Distributors. p.68.

11. Ahluwalia Jasbir Singh. (2006). The Sovereignty of The SikhDoctrine. Amritsar: Singh Brothers. pp. 204-205.

12. Ahluwalia , Jasbir Singh. (2006). Liberating Sikhism From

The Sikhs. Chandigarh: Unistar. p.81.13. Singh, Kapur. (1993) .”The Church and the State” in

Perspectiives on Sikh Polity, Kehar Singh (ed.). New Delhi:Dawn Publishers and Distributors. p. 60.

14. Singh, Kapur Singh. (2001) Parasaraprasna. Edited by PiarSingh and Madanjit Kaur. Amritsar: Guru Nanak DevUniversity,. p. 36.

15. Sagoo, Harbans Kaur. Guru Nanak And Indian Society.New Delhi: Deep and Deep Publications, (1992). p.155.

16. Singh, Kapur. Parasaraprasna. (2001). Op. cit., pp. 193-194.

17. Singh, Harbans. (1986). Degh Tegh Fateh. Chandigarh: AlamPublishing House. p. 59.

18. Grewal, J. S. (1996). Sikh Ideology, Polity And Social Order.New Delhi: Manohar Publishers And Distributors .p.129.

19. Singh, Amandeep. (2010). Celestial Grace. Amritsar: NaadPragaas. p. 36.

20. Dilgeer, Harjinder Singh. (1997). The Sikh Reference Book.Edmonton: The Sikh Educational Trust. pp. 87-88.

21. Ahluwalia, Jasbir Singh. (2006). Liberating Sikhism FromThe Sikhs. Op. cit., p. 80.

22. Ahluwalia, Jasbir Singh. (2006). The Sovereignty of TheSikh Doctrine. Op. cit., pp. 67-68.

23. Kohli, Surinder Singh. (1990). Sikhism and Guru Granth

Sahib. Delhi: National Book Shop. p.60.

Arvinder Singh

Head Department of Political Science

Ramgarhia College, Phagwara

Email: asbhalla@rediffmail.com

b b b b b

49

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Books by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA

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Year of publication / book list

2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-12013 Japji- A way of God Realisation, fourth edition ,Rehrass & Kirtan Sohila- a torch to pass through the darkness of death, 2nd edition

[ISBN:81-207-1527-6]2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN:978-81-1710-390-5]2011 Guru Granth Sahib: An Empirical Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, 2nd edition [ISBN:81-7010-328-2] , [ISBN: 81-7010-386-8],

Sikh Religion and the Sikh People, sixth edition, [ISBN: 81-7010-230-8]2010 1. Islam: An Introductory Study (2nd Edition), 2. Guru Granth Sahib: An Introductory Study (4th Edition2009 1. Hinduism – An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition)

3. Guru Granth Sahib – A step by step study Part I (under publication)2008 1. The Crowning Glory of Guru Granth Sahib [ISBN: 81-7601-940-8] 2. The Last Rites –A Comparative Study of the last rites of different

religions[ISBN:978-81-7010-369-1] 3. The Making of the Sikh Rehatnamas [ISBN:978-81-7010-370-7] 4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-371-

2007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)2006 1. The Birds and Guru Granth Sahib (ISBN: 81-7601-772-8)2005. 1. The Sikh Ideology (ISBN:81-7601-729-9) ___ 2. Janam Sakhi Parampara (ISBN: 81-7601-700-0)

3. Hinduism – An Introductory study (ISBN: 81-7010-354-1)2004 1. The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: 81- 7010-328-2)

2. Guru Granth Sahib – An Insight into its Format and Design (ISBN: 81-7010-335-5 )3. Islam – An introduction (ISBN: 81-7010-341-x ) 4. Sui Generis Martyrdom – Martyrdom of Mata Gujri and Sahibzadas (ISBN:81-7010-344-4) 5. Sikhism – Guru Granth Sahib and The Sikh History (ISBN: 81-7601-6705-5 )

2003 1. Guru Granth Sahib – An Advance Study Volume 2 (2007 edition) (ISBN: 81-7010-321-5 ) 2. Dasam Granth – An Introductory Study(ISBN: 81-7010-325-8) 3. Comparative Studies of World Religions. (Second edition) (ISBN: 81-7601-790-6 ) 4. Asa di Var –An Epic thelistening of which fulfils all worldly desires.(ISBN: 81-207-2653-7)

2002 1. Guru Granth Sahib – An Advance Study Volume 1 (2006 edition) (ISBN: 81-7010-317-7 )2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN:81-7010- 230-8)3. Sikhism – An Introduction (Second revised and enlarged edition) (ISBN:81-7610-795-1)4. Japji – A way of God realisation (Third edition)

2001 1. Sikhism – 1000 questions answered. (ISBN:81-7010-310-x ) 2. Guru Granth Sahib, An introductory Study (enlarged edition). (ISBN:81-7010-293-6 ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2nd edition) (ISBN:81-7010-239-1 ) 4. Japjee – The Sikh morningprayer (Illustrated deluxe edition) (ISBN:81-7002-078-6 )

2000 1. Bhagat Bani (ISBN:81-7010-300-2 ) 2. Sikh Religion and the Sikh People (2nd edition) ‘Adjudged best book of the year’1999 1. Sikhism – An Introduction (ISBN:81-7601-795-7)2.Saint Soldier (The Khalsa Brotherhood) (ISBN:81-7010-285-5 )

3. Comparative Studies of World Religions. (ISBN:81-7601-790-6 ) 4. The Creation of Khalsa (Edited) (ISBN:81-7010- 294-4 ) 5.Japji, “Away of God realisation”. (second edition) ‘Adjudged one of the best available translations in English’

1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi and English)(ISBN:81-7010-272-3 ) 3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry

1996 1. The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months)1995 1. Kirtan Sohila and Ardas 2. Gurbani – God’s word (ISBN:81-7010-246-4 ) 3. Jap Sahib, Swayas and Ardas, Master compositions of Guru

Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN:81-702-1622-1)4. Janoon – (jnUn) Panjabi poetry

1994/93 1. Rehras & Kirtan Sohila – “The torch to pass through the darkness of death, and the Lyric that speaks of lacerations and pangs ofseparation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 ) 2. Sikh Philosophy, Facts and Fundamentals ofSikhism (1st edition) 3.Puniya da chand – (puinAw dw cMn) Panjabi poetry

1992/91 1. Japji (1st edition) 2. Sikh Religion and the Sikh people (1st edition).1990 1. Being a Sikh (ISBN:81-7010-202-2)1989/88 1. Ideal Man, Guru Gobind Singh’s Concept of a Saint Soldier.1984 1. Invasion of Golden Temple1983 1. Sikh Festivals.

1982 1. Sikhs & Sikhism

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THE SIKH COURIER INTERNATIONAL

Representatives in other countries:-

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AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.

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