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TheTheTheTheTheSikh CourierSikh CourierSikh CourierSikh CourierSikh Courier
INTERNATIONAL
A JOURNAL OFTHE WORLD SIKH FOUNDATION
(THE SITA AND AMAR SINGH CHHATWAL SIKH TRUST)
INCORPORATING
THE SIKH CULTURAL SOCIETY OFGREAT BRITAIN
SPRING-SUMMER 2015
REGISTRATION NO. 1137019 REGISTERED CHARITY NO. 1054913 ISSN. 2054-9067
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TheSikh Courier
INTERNATIONALBI-ANNUALLY
First Published October 1960
Volume 66 Autumn-Winter 2014 No: 118
CONTENTS
1. ANCHORING THE SIKH PAST ON THE FRENCH RIVIERADr Nikky Gurinder Kaur Singh ................................................................................................ 5
2. SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICESGurinder Singh Sacha ............................................................................................................ 11
3. GURU NANAK IN MADHYA PRADESHDr (Col) Dalvinder Singh Grewal ................................................................................. 13
4. THE MAGNETISM OF KEY WORDS LIKE SAT ( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
5. A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO
A FEW HYMNS FROM SIKH SCRIPTURESHarmanjeet Kaur Sandhu........................................................................................... 23
6. MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIBMrs Mohinder Kaur Kapoor ................................................................................................. 27
7. EACH NEW DAY THE GOD IS IN NEW FORM; “SATGUR MERA NEET NAWAN”
Dr (Col) Dalvinder Singh Grewal ................................................................................. 29
Volume 67 SPRING-SUMMER 2015 No.: 119
1. A TRUE DEVOTEE’S ARDAS Navtej Singh, PhD Student - World Sikh University, Harrow ..........................................................7
2. GURU NANAK’S CHALLENGE TO TERRORISM Principal (Retd) Gurmukh Singh (U.K.) ............................................................................................15
3. GOD IS OUR SUPPORT Mrs. Mohinder Kaur Kapoor M.A., Language Department Khalsa College London .......................19
4. BRAHMA VIDYA Dr Dalvinder Singh Grewal, Ludhiana ..............................................................................................21
5. A VIEW OF THE TUNES RECOMMENDED BY GURU HARGOBIND Harmanjeet Kaur, Ph.D. student.........................................................................................................23
6. A BRIEF ACCOUNT OF SINS AND THEIR ANTIDOTE Dr. Sukhbir Singh Kapoor, Vice Chancellor World Sikh University London ....................................27
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THE SIKH COURIER INTERNATIONAL Established 1960
THE ONLY WIDELY CIRCULATED SIKH RELIGIOUS MAGAZINE IN ENGLISH PUBLISHED OUTSIDE INDIA
33 Wargrave Road, Harrow, Middlesex HA2 8LL UK.Phone: 020 8864 9228 E-Mail: [email protected]
FOUNDERS:- FOUNDER MANAGING EDITOR:-
Dr. A. S. Chopra, Chigwell, EnglandS. Gurdip Singh Gujral, CBE, LondonS. Gurcharan Singh Chhatwal, Ealing, LondonDr. N. S. Kapany, Woodside, California,USAMr. P. S. Chawla, Sudbury, London
Dr. Jit Singh Chandan Dr Ajit Singh, Late Dr. Amar Singh Chhatwal,New York, USA Sudbury, Canada Chigwell, Essex UK
Justice Kuldip Singh (Retd.) (Supreme Court of India) Chandigarh,The Lord Lester of Herne Hill, Q.C., London Mr V.S.Digwa, Loughton, EssexMr Tirlok S Digwa, Chigwell, Essex
PATRONS:-
EDITORIAL BOARD
Chief Editor: Dr. Sukhbir Singh Kapoor OBED.Litt., Ph.D., M.A. (Law), M.Com, FCCA, FCMA, CGMA
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3
Editorial
Sikhism is an individual and independent world religion. Its founder is Guru Nanak Dev born in 1469, Sikhism’s holiest scripture is Guru Granth Sahib first compiled
and completed in 1604 by Guru Arjan and then edited in 1706 by Guru Gobind Singh; and conferred Guruship in 1708 at Nanded by Guru Gobind Singh; a sanctum sanctorum Harmandir Sahib (Golden Temple) open to all humanity designed and architected by Guru Arjan, and a history full of sacrifices for human rights of 546 years (1469-2015). It has its own distinctive traditions and customs developed and practised in its life span.
House of Lords (UK.), in its historic judgment in Mandala Vs Dowell Lee, delivered in 1983,declared Sikhism as almost a nation in its own right.
Today, Sikhs are one of the most prosperous communities both inside and outside India. They are also robust farmers and brave soldiers. Where on the one hand they provide granary for a billion of Indian masses, on the other hand they march on the Indian borders defending its borders. They constitute 45% of the serving Indian Army. There are more than 59,000 gurdwaras serving free langar to approximately 6,000,000 people daily. In the Indian war of Independence, the Sikhs, who are less than 2% of Indian population, made more than 90% of the total sacrifices which included exile, hangings and imprisonments for life.
The distinctiveness of Sikh religion is based on its own individualistic values, as laid down and propagated by the Sikh Gurus. .
Summarily, the Sikh religion stands on the following three important pillars:
1. Nam Japna (direct communication with the Almighty, nitnem and so on )
2. Kirt Karna (truthful living, honest work and integrity in profession)
3. Wand ke Chhakna (sharing one’s possessions with others)
With the above three columns a fourth pillar of Sant Sipahi (Saint Soldier) was added by the tenth master, Guru Gobind Singh. Though basically, a Sikh is a saint, believing in
44
WORLD SIKH UNIVERSITY LONDON[International School of Sikh Studies]
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54
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: [email protected]
www.sikh-uni.ac.uk
APPLICATIONS FOR , JANUARY 2015, MARCH 2015 AND OCTOBER 2015 INTAKE ARE NOW
INVITED FOR ADMISSION IN THE FOLLOWING COURSES:Faculty of Religious Education:Course title:Comparative Studies of World Religions:[Courses can be studied: Full time, Part-time and Distance learning]B.A. [36 months]M.A. [18 months]Ph.D. [3 years]
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For prospectus and application forms please send a self addressed envelope with a cheque or draft (ifoverseas) of £10 to cover the secretarial and postage costs. If the application for admission is accepted,then this payment will be adjusted towards the payment of the course fee.Places on all the courses are limited. Local students can call at the above address for instant admissionarrangements. Scholarships and Financial help, towards the cost of studies are available: from the followingfunds:1 Sita Chhatwal Scholarship2 Tibb Foundation Scholarship3 The Manjula & Madhu Jain Foundation Scholarship4 Mrs. Kanwalraj Kaur Sethi Scholarships (2)5 Shaheed Nanak Singh and Sardarni Harbans Kaur Scholarships (2)6 Mrs Manjeet Kaur Ahluwalia Scholarship7 Mr. Ajit Singh Chadha Scholarship
Dr. M. Amdekar-Academic Registrar Dr. J.K.Sirha-Deputy Academic Registrar
non violence, peace and harmony, but if the persecution raises its head and down trodden are harmed, then a Sikh is also a fearless soldier. He always stands in defence for the persecuted and the weak.
The exclusive Sikh values make Sikhism a world renowned religion. In addition to above four fundamental Sikh values, the other Sikh values can be grouped as follows:
A Unique identity -[wearing of five Ks by a baptised Sikh] �
Equality amongst human beings and opposite sexes - [the tradition of langar, uplifting �
the status of women, banning caste system]
Respect for all religions: The distinctive selection of contributors for Guru Ganth �
Sahib –[ the composers of hymns chosen by Guru Arjan include both Muslim and Hindu Bhagats representing lower and higher strata of society].
Secularism- the first five baptised Sikhs (Panj Piyare) represented different parts of �
India and different levels of Hindu social set up.
Monotheism - [The worship of only one Almighty God; no image worship is �
allowed, no belief in duality is sanctioned]
Giving away of old traditions- [No meaningless rituals and no formal priesthood are �
allowed]
Human Rights – Sacrifices for a cause: the martyrdom of Guru Arjan and Guru Tegh �
Bahadur for saving humanity and challenge against compulsory conversions.
The start of First Aid, Red Cross and Ambulance Services - [These services were first �
provided by Bhai Kanhiya during battles of Guru Gobind Singh with the Mughals]
Socialism and democratic conduct [the kneeling of Guru Gobind Singh before the �
Panj Piraras for baptism; the command of Panj piyaras to Guru Gobind Singh to vacate the fortress of Chamkaur; the formation of the Five Takhats and their control on the global religious activities; the punishment to Maharaja Ranjit Singh by the Akal Takhat, and so on]
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7
A TRUE DEVOTEE’S ARDASNavtej Singh
PhD Student - World Sikh University, Harrow
All too often we hear people say “I recite an Ardas regularly and yet God does not hear
me or grant my wishes”.
This article tries to present a viewpoint of what the Ardas actually is, what to ask for in an Ardas and some possible reasons why one’s Ardas is “not answered” by God. In addition, as we go through this very important time of Vaisakhi, we should reflect on the qualities mentioned in the Ardas which should inspire many of us to embark on a journey to becoming purer Sikhs or Khalsa. During the Vaisakhi celebrations of 1699, Guru Gobind Singh revealed what qualities an ideal human being should have to attain mukthi.
The Ardas is a continuation of Guruji’s theme and reminds us what qualities God is looking for us to develop as the ideal human being in our journey through life. Do we have to be this ideal person before our Ardas is answered? We will try and answer this question in the paper below.
Our insatiable desires: Sant Singh Maskeen was a renowned preacher, who, in one his discourses or Katha, very accurately states that, 95% or more of us go the Gurdwara with “baggage”. We go, not to unite with God, but because we have unfulfilled desires which we pray will become fulfilled. The issue, he says, is not with some of these desires themselves but with the fact that we have no genuine lasting belief, devotion or love for God. Many of us are not even concentrating when we recite the Ardas.
When we think of a loved one such as our child, father, mother, husband or wife, our heart wells
to the brim with love and emotion and brings happiness to our face. Yet this same emotion is missing when we think about God. No similar love surfaces despite the fact we read shabads about God such as “ You are my father, my mother, friend and brother”.
So how should we concentrate on God, express our love and devotion to Him? To enable this, we need to understand what the Ardas is, its structure and the tools within the Ardas to aid this concentration.
In addition, we need to know what and how to ask so that our wishes can genuinely be granted.
Ardas- Summary: The word Ardas is derived from the Persian word 'Arazdashat’. Literally, the Ardas is the petition of a Sikh devotee to the Great Master, God Himself.
The Ardas is a request, a supplication, a prayer, or an address to a superior authority. When performed with sincerity, concentration and submission, it is a form a communication with the Almighty. It is a Sikh prayer that is also done before performing or after undertaking any significant task.
For instance, it is recited after the daily Banis (prayers); or completion of a service like the Paath, kirtan (hymn-singing) program or any other religious program. This short prayer can be a plea to God to support and help the devotee with whatever he or she is about to undertake or has done.
It can be an appeal to Waheguru to thank Him for his bounties, His protection and care and a plea for the welfare and prosperity of all mankind.
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The main features and benefits of Ardas are: It is a petition to God, the merciful creator �
of the universe. It is direct communication with God when said with sincerity and feeling.It lowers one’s ego and brings calmness to �
ones mental state. Teaches one � Nimrata (Humility), Daya (Compassion), fearlessness and Chardi Kala. One is reminded of the level of dedication �
required to become a better human being. It gives one inner strength and energy �
to face obstacles and rein back joys and bounties given by Him.It links the mind with the 'pure ones' from �
human history. It elevates one’s spiritual state and builds �
ones confidence. It brings a sense of "community" to the �
person. In the Sangat, it is very powerful because �
the whole Sangat is vibrating with the Naad at that time, God Himself is in the Sangat and being a merciful and benevolent God, He listens to His devotees. This is the message that Guru Arjan is narrating in Raag Bhairo on Page 1152.
Satgur apunay sunee ardaas.The True Guru has listened to my prayer.
Kaaraj aa-i-aa saglaa raas.All my affairs have been resolved.
Maan tan antar parabhoo Dhi-aa-i-aa.Deep within my mind and body, I meditate on God.
Gur pooray dar sagal chukaa-i-aa. ||1||The Perfect Guru has dispelled all my fears. ||1||
The Ardas is usually done standing up with 'folded hands' and, as a prayer, is unique in the
sense that it has not been written in its entirety by the Gurus. The Ardas cannot be found within the pages of the Guru Granth Sahib due to the fact that it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its various stanzas (see Structure below).
The power that this single prayer possesses is astonishing. Starting with "pritham bhagautee simar kai, Gur Nanak laee dhiaa-e phir Angad gur tay Amardaas, Raamdaasai hoee sahaee and ending with Naanak naam charhdee kalaa, tayray bhaanay Sarbaht dah Phahla, the Ardas encompasses so many Sikh and Humanistic values. It is more than just a prayer; it is a therapy for the elevation of the human spirit, mind and body. The mere act of thanking Him is very healing.
In a congregational setting in the Gurdwara, the Ardas is recited by one member of the assembly, normally the priest, with everyone standing reverentially, hands in prayer pose, facing the Guru Granth Sahib. Throughout the recitation, the congregation repeats the word Waheguru in order to bring their attention back to the Waheguru and to support the idea that God, the Wondrous Guru, is the Supreme Being capable of anything. At the completion of Ardas, the congregation bows down as one and places their foreheads on the floor to symbolise humility. In essence, they are placing themselves as the servants of God. Upon rising, the Sangat (congregation) proclaims Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh, "the Khalsa belongs to God to whom also belongs the Victory". Immediately after uttering these words, one member of the assembly states the phrase, Bole So Nihal, "he who pronounces these words shall be fulfilled". In response to this statement, the entire Sangat heartily says, Sat Sri Akal or "Truth is the Timeless Waheguru".
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The Gurus themselves used the concept of the Ardas to communicate with God in the Sangat (congregation) because God Himself is in the congregation. This happens when the congregation is connected with the Waheguru and the Naad or cosmic energy is vibrating in synchrony within the Sangat. A prayer where a plea or supplication is made with sincerity and submission to the Waheguru is heard by Him and does not go unheeded.
Having said this, the individual Ardas can be recited anywhere with or without the presence of the Guru Granth Sahib with the same sincerity and feeling and can be heard by Him, even without folded hands.
Ardas Structure: The Ardas is divided into three distinct sections each one of which deals with a distinct aspect.
The Ardas normally commences with a recitation from the Sri Sukhmani Sahib “Tu Thakur tum paih Ardas, Jio pind sab teri ras”. This recitation when sung with devotion and submission not only calms and focuses the mind because singing sets the Naad or cosmic energy to vibrate in synchrony within the Sangat, but reciting the words themselves inform the Waheguru that we are His children and thankful for His many bounties.
Next, the Ardas may start with a couple of in vocational lines in praise of the Waheguru or to instil further humility within the congregation such as:
Teenay taap nivaaranhaaraa dukh hantaa sukh raas.The Waheguru is the One who removes the three fevers; He is the Destroyer of pain, the warehouse of peace. (Page 714 of SGGS)
Taa ka-o bighan na ko-oo laagai jaa kee parabh aagai ardaas. ||1|| No obstacles block the path of one who prays before God. ||1||
This is then followed by the opening stanza of the Var Sri Bhagauti Ji written by Guru Gobind Singh Ji (The Var Sri Bhagauti Ji is contained with the Dasam Granth). This ode begins by going through the order of meditation by placing Waheguru foremost above all else, and then systematically referring to each of the other Gurus in turn, asking the devotee to concentrate (“Dhian Dhar kay bolo ji Waheguru”) beseeching these Gurus for aid and protection at all times. The opening invocation and repeating Boloji Waheguru is the manner in which concentration should be developed within the individual. This section was composed by Guru Gobind Singhji and must never be changed in an Ardas.
This section ends with “And the Tenth Master Guru Gobind Singh Ji, father of the Khalsa who has blessed us with the gift of Amrit – may we enjoy his protection everywhere” The last stanza was introduced by scholars.
THE SECOND SECTION
The second portion of the Ardas narrates the sacrifices made by various Sikhs throughout history.
The sacrifices made by these noble individuals may range from the sacrifices that Sikh children, including Guru Gobind Singh’s own young children, have made - to the memory of Sikhs who were tortured. The second section reminds one of the Panj pyare, the four sahibzade, and the forty brave Sikhs who were martyred.
It goes on to remind us and to concentrate on minds on all those Sikh men and women who, for the sake of Dharma (righteousness) and the religious and spiritual freedom of all people, have given their heads; allowed themselves to be cut apart, limb by limb, joint by joint; had their scalps torn from their heads; were stretched and
11
broken upon wheels of torture and those who were beaten and sawn apart, but never gave up their faith and their determination to live as Sikhs, to their last breath. Let us always remember those Gursikhs who despite experiencing these tortures still uttered no words of protest, but instead, placed their trust, and their lives, in the Hands of God, in sweet surrender to His Will.
This section also reminds us never to forget the importance of the 5 Takhts , Akal Takht, KeshGhar Sahib, Hazoor Sahib, Patna Sahib and Dam Dama Sahib and all the other historic Gurdwaras where important events and sacrifices were made.
Despite beseeching in the first section to all the Gurus for their help and then in second section about what the “Will of God truly means and Submission”, many of us, including this writer, still have not concentrated so far and are already thinking about our long “wish list” that we want to ask of the Waheguru in the Third Section.
THIRD SECTION
The third section’s composition towards the end varies from one oration to the next. It is in this section that Sikhs specify what they are reciting Ardas for, make their supplications to Waheguru to thank Him and ask for forgiveness for any mistakes made during the recitation of any and all prayers.
This section is also an extension of Guru Gobind’s vision of creating a pure being or Khalsa. We ask God to protect all the Sikhs wherever they may, to bless them with humility and yet give them much wisdom (“maan neevah maat uchi”), the gift of belief, and that righteousness may flourish. A special plea is made for the gift of Sikhi which covers all the virtues that Guru Gobind Singhji wanted in his warrior saints Truth, Contentment, Compassion,
Love and Humility, Fearlessness and Courage. A plea is made for protection of the Sikhs and Gurdwaras located in areas of the world have been torn by conflict such as Nanakana Sahib, birth place of Guru Nanak in Pakistan, where Sikhs have limited access.
In addition to our personal specific requests, the third section finishes by thanking the Waheguru for His bounties, making a supplication requesting the forgiveness of many sins, errors and omissions, and to help us, keep ourselves pure, in the face of the challenges and temptations of the world. To bless us with His Naam and destroy our pains and anxieties, to inspire us to walk on the path of Sikhi shown to us by Him through the Holy Word of Gurbani.
The last sentence, which is unique to Sikhism, must be said and practiced with sincerity if one truly believes in the concept that God resides in all of us. “Nanak naam chardikala teray bhanae sarbat da bhala” – “Dear God, through the teachings of Guru Nanak and the other Gurus, let us always be upbeat, blissful and optimistic, even in adversity and more importantly, we seek blessings, welfare and prosperity for everybody” (We bear no hatred or ill feelings towards anyone)
These three sections together constitute Ardas.
In summary , as one of the most universal prayers in the Sikh faith, the Ardas maintains its uniqueness due to the fact that rather than trying to read or recite the Guru’s prayers, it is an example of a mortal communicating with God, offering up his/her own prayer to Waheguru asking for forgiveness and guidance and thanking Him. It is direct dialogue with God when recited with sincerity.
Ardas can be read anytime for any suitable occasion but specifically at the end of naming
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ceremonies, engagements, and the beginning of the Anand Karaj marriage ceremony. During the funeral ceremonies, Ardas is said as the body is being taken away, while consigning the body to fire, when the pyre is fully aflame, upon returning to the Gurdwara, and after Anand Sahib is recited.
The personal Ardas: Aside from all of the above occasions, Ardas is also recited during special circumstances in order to pray to Waheguru for good luck and help in one’s future endeavours such as at the beginning of school or before setting off on a journey.
Why is my Ardas not heard? There are two kinds of individuals mentioned in the Sri Guru Granth Sahib - the Gurmukh and the Manmukh.
The Gurmukh wants happiness, inner peace, food, clothing, shelter, as does the Manmukh. However, the Manmukh derives his happiness from material things and has a list of desires. Whilst the Gurmukh accepts and submits to the Will of God unconditionally, the Manmukh fights it and asks why his prayer was not answered. He sets conditions such as, “ Please grant this job and I will do an Akhand paath in your honour to thank you”.
Whilst we as human beings are not privy to God’s complex formula for granting wishes, there may be several reasons for these not happening, such as 1) the manner in which the Ardas was done. Metaphorically, it is like communicating with God on a telephone. When one is reciting the Ardas with sincerity, the line is “crystal clear” allowing clear dialogue with God. When one’s mind is not focussed and there is no concentration or sincerity , then one may as well be communicating over a line with poor signal or even a dead line!! 2) our desires are not in tune with what God would want. Even
our parents, when we were younger, did not give us everything we asked for. It was often based on reward for being good. God may also do this based on our karmas or deeds … or even when the time is right.
Finally, as Sant Singh Maskeen says, we should not lose hope if our Ardas is not “heard”. Practice Sikhi’s three principals of Naam japna, Vaand Chakna, Kirat Kamai and leave everything else to Waheguru. The one thing everyone should ask for in their Ardas is for His Naam and union with Him. Sant Maskeen says we should leave all other desires outside the Gurdwara like we leave our shoes outside the Darbar Sahib. When we do so, we are better able to concentrate on God with sincerity and love for Him. By so doing, God, who is compassionate and loving, hears us on His clear line and rewards us accordingly.
On a final note, a beautiful piece of writing from Dr. S.S. Kapoor’s book, the Sikh Ideology:
OUR WANTS VERSUS OUR NEEDS
I asked for strength and God gave me difficulties to make me stronger.
I asked for wisdom and God gave me �
problems to solve.I asked for prosperity and God gave me �
intellect and brains to work harder to prove my worth.I asked for courage and God gave me �
obstacles to overcome.I asked for love and God gave me enemies �
to diffuse their hatred.I asked for favors and God gave me �
opportunities and determination.In fact…. I received nothing I wanted �
but received everything I needed.
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15
GURU NANAK’S CHALLENGE TO TERRORISM
Principal (Retd) Gurmukh Singh (U.K.)
As the 21st Century world faces terrorism in its many horrendous forms, we look to Guru
Nanak’s teachings for guidance. Born in 1469, on the eve of the age of discovery, Guru Nanak came to this world with a divine mission.
His unique description of the One Creator laid the foundation of an egalitarian way of life, which unites diversity before One Creator. Guru Nanak and the nine Gurus who succeeded him, translated this basic description of God called the Mool Mantar, into a harmonious life model for humankind. Freedom from fear and freedom from hatred are the two preconditions of this model.
It is built on the three pillars of honest and truthful living, sharing with others and constant awareness of the God Being. It is important that the independent Sikh ideology is clearly understood by those who continue to confuse Sikhism with other world religions.
Guru Granth Sahib, the Sikh scripture, is truly unique. In addition to the teachings of the Sikh Gurus, it includes the teachings of saintly people from different religious backgrounds. They all shared Guru Nanak’s universal values. Guru Nanak described God as: “The One Creater, The Ultimate Truth, Who is without fear, without hatred, Everlasting, Unborn, Self-existent, realized through the Guru (i.e. through God’s Grace, for God Himself is the Guru, the Primal Teacher.)”
In Sikhism, God is above gender classification.
Guru Nanak referred to God by many different names, which were commonly used in his time. The traditional Sikh name for God is “Waheguru” – the Wonderful Giver of Light, the Fount of all knowledge, the Primal Teacher.
In Guru Nanak’s founding precept, the two linked Godly qualities of being without fear (nirbhao) and without animosity (nirvair), provide the human interface with God. These are the two qualities human beings can cultivate in their daily lives. They can experience God by being without fear or hatred and achieve the ultimate goal of this life. This goal in the Sikh teachings is to lose the individual egocentric self in the Universal God Being. According to Sikh teachings “God’s devotee should be like God.” (GGS p 1372)
In his own life-time, Guru Nanak challenged infliction of fear, terror, cruelty or oppression in any form and in any religious, social or political sphere of life. According to the Ninth Nanak, Guru Tegh Bahadur, freedom from fear in daily life is achieved through the maxim “Frighten no-one and do not accept fear (in any form from any quarter) ” (GGS p 1427)
Freedom from fear is achieved by clearing the mind of hatred and animosity. For that reason, in Guru Nanak’s teachings, the two “without fear and without enmity” linked qualifications are placed side by side. There is nothing to fear because all is within God’s creation and in His Will (Hukam in Sikhism and Raza in Islam.). Hatred is the cause of conflict; it invites violence
16
and breeds fear and must be shunned. Hatred and distrust are usually rooted in ignorance. Fear is a natural instinct and is always lurking in the dark corners of the human mind.
Unfortunately, fear has been freely exploited; and so has its more intense and overpowering form, terror. It is inflicted, or sometimes self-inflicted through ignorance, in many forms and in many aspects of our daily lives. There is terror, which is overt or direct. It may be in the form of an invasion as that of Babar, the Mughal invader, during Guru Nanak’s time. Guru Nanak condemned the terror spread by Babar’s invading army in strong language. Far worse form of terror has been inflicted on civilian populations in recent times.
On 11th September, thousands of innocent civilians were killed in large numbers by a form of suicidal fanaticism.
Religion has been misused for spreading, both, direct and indirect forms of terror. Religious fervour, turned into fanaticism has been used for invasions and terrorist activities. Superstition and religion have been used for spreading subtle but equally destructive forms of fear or terror. Reward and fearful punishment mechanisms have been used in religious ideologies as overt or covert forms of terror.
Guru Nanak’s teachings rise above such practices and make freedom from fear and hatred essential for spiritual and social progress.
Guru Nanak challenged religious terrorism in both, direct and indirect forms. He condemned religious fanaticism by preaching the underlying truth of every religion; he condemned the priesthood exploiting ignorance and superstition; he condemned prejudicial and oppressive
practices like the caste system, he condemned horrifying rituals like the “suttee” – widow burning.
In Guru Nanak’s teachings, none who spread fear or insecurity are spared: the king and his henchmen using terror as an administrative tool; the high caste priest using rituals, superstition and social divisions as his devices for exploitation; the corrupt religious judge selling judgments; and, the religious fanatic who sought converts to own faith through force. And so he instilled a fearless spirit in his students, his Sikhs, and said:
“If you wish to play the game of (Lord’s) Love, place your head on the palm of your hand (i.e. be fearless) and come my way.” (Guru Nanak, GGS p.1412)
The foundation of Guru Nanak’s challenge to terrorism was thus laid. Thousands followed his path and defied terror robustly in any form or shape. That challenge of Guru Nanak is highly relevant today.
There are terrorist regimes around the globe. The terrorist attack on the US on 11th September, and what we have seen in its aftermath, illustrate how terrorism works. We saw a terrorist attack on the innocent civilians of a country; and that was followed by a “War on terrorism”. We talk of a terrorist attack. We talk of a “War on terrorism”. It takes only a slightly different view-point for “War on terrorism” itself becoming a form of terrorism.
Suddenly the minorities in the west feel insecure. They find themselves under threat and terrorized by the majority communities. Those who even remotely look like the terrorists shown on TV, get attacked. Hundreds of Muslims and Sikhs
17
have been assaulted in the USA and many incidents have also been reported in the UK.
Education removes distrust and fear. The Sikh religion and Islam preach acquisition of knowledge as a religious duty. Fear may be a natural instinct but freedom from fear requires understanding of the diverse religions and cultures around us.
Guru Nanak saw freedom from fear and animosity towards none, as the essential pre-conditions of a successful plural society, which remains united despite its rich diversity. God’s Creation is diverse and in that diversity we see only one reflection of the One Creator.
The main objective of Guru Nanak’s challenge to terrorism is to teach humankind how to live in the spirit of fearing none and frightening no-one. This challenge is directed at all political, social and religious systems, which use fear or terror for achieving own ends, thereby denying fellow human beings the God given right to live in peace and with dignity.
Guru Nanak’s prayer is for the well-being of all.
© Copyright Gurmukh Singh (U.K.) E-mail: [email protected] Please acknowledge quotations from this article Articles may be published subject to prior approval by the author
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GOD IS OUR SUPPORTMrs. Mohinder Kaur Kapoor M.A.
Language Department Khalsa College London
In Guru Granth Sahib there are shabads for each occasion, only we have to browse
through and find shabads which are written for a specific occasion. While reading Guru Granth Sahib we can collate shabads under various headings and sub-headings for our convenience. My sister-in-law, late Harbir Kaur, who was a Sikh scholar recited the following shabad whenever she was disturbed or was under stress. Though she strongly said that we must not categorise shabads and treat all shabads as divine revelation.
Shabad: Sorath Mehla 5
[There are 31 raga chapters in Guru Granth Sahib and raga Sorath is the 9th raga chapter and is spread over 64 pages. It has bani of all 6 Guru composers and 4 Bhagats. In this raga Guru Arjan has 52 shabads of 2 padas, 41 shabads of 4 padas, 1 shabad of 5 padas and 3 shabads of 8 padas (Ashtpadis)].
soriT mhlw 5 ]
Sorath Mehla 5:
prmysir idqw bMnw ]
paramaesar dhithaa bannaa |
The transcendent Master has given me His support.
[According to Sikh philosophy, Waheguru is both transcendent (supernatural and mystical) and immanent (present within). We are ordered
to worship Him in his transcendent form only.Gurbani confirms: inrgunu Awip srgunu BI EhI ]niragun aap saragun bhee ouhee
He Himself is absolute and unrelated; He Himself is also involved and related. ]
duK rog kw fyrw BMnw ]
dhukh rog kaa ddaeraa bhannaa |
And the abode of pain and disease has been demolished.
[In general, there are three types of pain and illness. The pain is: somatic, visceral, and neuropathic and all three types of pain can be either acute or chronic. Gurbani also classifies illness in three categories: body illness, mental illness and superstitious illness:
qIny qwp invwrxhwrw duK hMqw suK rwis ]theenae thaap nivaaranehaaraa dhukh hanthaa sukh raas | The Master removes three illnesses; He is the destroyer of pain, and the storehouse of peace.]
And krih nr nwrI ]
anadh karehi nar naaree |
All men and women celebrate in bliss
hir hir pRiB ikrpw DwrI ]1] har har prabh kirapaa dhaaree |1|When the Master extends His mercy. ||1||
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sMqhu suKu hoAw sB QweI ]
santhahu sukh hoaa sabh thaaee |
For the holy, there is peace everywhere.
[By definition, a saint is a person who is recognized as having an exceptional degree of holiness. In Christianity and Judaism, the title of ‘saint’ is conferred by high powered religious bodies, and very few people qualify to become a saint. Unfortunately there is no such tradition in Sikhism and anyone can call himself or herself a saint. But Gurbani talks of real saints who are, in reality, very close to God and join people to Waheguru rather than themselves.]
pwrbRhmu pUrn prmysru riv rihAw sBnI jweI ] rhwau ]
paarabreham pooran paramaesar rav rehiaa sabhanee jaaee | rehaao |
The supreme Master, the perfect magnificent Master, is pervading everywhere. ||Rahau||
[Perfection in Godhead means that God is complete, without error, totally wise, self illuminated, devoid of birth and death, fearless, beyond enmity and self-sufficient]
Dur kI bwxI AweI ]
dhur kee baanee aaee |
The Bani of Word emanated from the primal Master.
There are numerous internal evidences within Guru Granth Sahib that testify of its divine
origin. One of the first internal evidence that Bani is truly God’s Word is seen in its unity. Even though Guru Granth Sahib is divided in three sections: Nit-nem (pages 1-13), raga section (pages 14-1353) and concluding section (pages 1354-1430), written in many different languages, over a period of approximately 500 years (Bhagat Jaidev 12th century and Guru Tegh Bahadur 17th century), by more than 36 authors (6 Gurus, 15 Bhagats, 11/17 Bhhats and 4 other devotees) who came from many walks of life, Guru Granth Sahib remains one unified scripture from beginning to end without contradiction.
iqin sglI icMq imtweI ]
thin sagalee chinth mittaaee |
It eradicates all anxiety.
[Anxiety is an unpleasant state of inner turmoil, often accompanied by nervous behaviour]
dieAwl purK imhrvwnw ]
dhaeiaal purakh miharavaanaa |
The Master is merciful, kind and compassionate.
hir nwnk swcu vKwnw ]2]13]77]
har naanak saach vakhaanaa |2|13|77|
Nanak recites the Nam and tells the world of His greatness ||2||13||77||
21
BRAHMA VIDYADr Dalvinder Singh Grewal
1925, Bsant Avenue Ludhiana
Knowledge (Vidya) is of two kinds: Knowledge of the Supreme God, the
Creator (aparavidya) and knowledge of the Creation, the physical world (paravidya). Creator of the entire universe is God. Knowledge of God is Brahma Vidya. Scientifically speaking, it is the science of God.
Scientifically everything in the universe is made of energy. The entire energy originated from God. This total energy consists of dark energy (74%), dark matter (22%) and the visible energy (4%). Entire universe is a part of energy. What is visible is the visible energy; what is not visible is invisible energy. Only 4% falls under the visible energy.
God is both visible and invisible. He can be seen through His Creation. He is in every part of His creation. He can be seen through His Creation. God has its attributes as well as is attribute less. His attributes can be seen in His creation; His nature.
A scientist deals with this visible Creation and the visible form of energy. It has researched into this area but has succeeded only an iota of it; as this visible energy too is too much for him. How to know this visible energy completely plus the dark matter plus the dark energy? We have to work beyond science. Science is only a partially unified knowledge of part of the visible universe. A scientist infers, investigates and draws exact conclusions from his observations of the only small part which he can observe. God’s Nature is limitless and he works within limits. He understands Nature but he knows nothing of the origin or destiny of Nature.
All secular sciences have their own limitations. A scientist works on the physical plane with
a finite mind and with instruments. He knows the physical laws. He has some knowledge of the elements, atoms and physical energy. His knowledge is fragmentary. He has no experience of the whole. He has no knowledge of transcendental or super-sensual things.
Who made the sun and gave power to its rays? Who combined four parts of nitrogen with one part of oxygen? Who gave power to the electrons? Who gave power to the atoms to combine into molecules? Who or what made and bestowed upon the ultimate particles of matter their marvelous power of varied interaction? Science does not know this great mystery.
Scientists have to know many things. Who gave power to the electrons to revolve? What is at the bottom of these electrons? Who gave life to the cell or the protoplasm? Who gave intelligence to the cells to secrete milk or bile or gastric juice from the blood? The scientists are still observing and experimenting. They are still groping in darkness. What is the cause of the origin of an impulse? Who is the director of the mind? What is the cause of the origin of thought? Even if all the living scientists were to put their heads together to solve these questions, they cannot give definite and conclusive answers.
The scientist observes the physical phenomena, makes experiments and goes from the effects to the cause. His mind attached to physical and material phenomenon is gross and impure. It has outgoing tendencies. It is filled with desires, passions and worldly impressions. The scientist cannot look within, introspect and meditate. He can analyse the atoms of different elements but he cannot do self-analysis. He can bombard the atoms, watch the movements of the electrons
22
and make discoveries in Nature. But it is not pure or subtle to see through and beyond the material things.
A study of the physical forces and the physical laws, and an understanding of the mental forces and the mental laws are not sufficient to make us perfect. We should have a thorough knowledge and realization of the substratum that lies hidden behind these names and forms and all physical and mental phenomena. Then only will we become perfect masters or full-blown adepts or Arhats or Buddhas.
A close study of the observations and revelations of science brings a man closer to God. Who has framed the laws of Nature? Nature is blind. What is that intelligence which moves Nature? Who is the primum mobile?
As said earlier God is everywhere and in everything. To understand Him one has to understand His Creation. Every being is His Creation. You, me and all and everything is His Creation. Knowing every bit or any bit of His creation can provide one His knowledge. Why to go far then. Start understanding one self and you will understand Him. One is made of physical and the subtle. Physical consists of your structure. The inner consists of your energy, your mind and your soul. The soul is said to be in continuity with the God (Atma and parmatma are in continuity). Atma though contained in body is part of the limitless, the Parmatma, the God. God is limitless. How can one know the limitless?
If one knows its part; the soul, it can understand the limitless the God.
The mind of a Rishi or a Yogi is subtle and pure. It is free from worldly desires and passions, from selfishness, lust and hatred. It is equipped with the instructions of the sages and the Srutis (revelations, i.e. The Vedas). It is filled with purity. It is free from outgoing tendencies. It is fit for divine contemplation. It is properly
disciplined in a variety of ways through rigorous austerity and self-restraint. The Yogi undergoes a discipline, a rare discipline-through the practice of tranquillity of mind, control of the senses, restraints, internal and external purification, etc.-which cannot be had in the universities.
The Rishi or the Yogi goes directly to the cause or the source. He dives deep into the source and brings forth the pearl of knowledge of the Self. The man of science sees and observes things only as they appear to be to his sense-perception. The seer perceives them as they actually are in their very essential nature. He has direct intuition and perception of the Truth through Nirvikalpa Samadhi (superconscious state). Then he comes to the effect-the manifested universe. Therefore, his utterances are infallible. They are gospel truths. The Srutis of the Upanishads are direct revelations. They are the infallible utterances of the seers or sages. They are beyond questioning, beyond the least shadow of doubt.
We have to have another way of knowing the universe and the Creator of this entire universe, The God. The answer to this is Brahma Vidya.
On the contrary, Yoga is completely unified knowledge. A Yogi gets inner, divine realisation. He clearly sees with his inner Yogic eye the subtle rudiments of matter. He identifies himself with the Supreme Being who is the Lord of Prakriti or matter. He gets control over the five elements. He clearly understands the whole mystery of creation through direct intuitional knowledge. The scientist lacks this sort of knowledge. He has only experimental knowledge.
God is said to be everywhere and in everything. It is not possible to know about everything.
It cannot be obtained by the five senses because everything of God cannot be observed, heard, smelt or felt by touch. God is both visible and invisible. You may see the visible but how do you find abound invisible?
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A VIEW OF THE TUNES RECOMMENDED BY GURU HARGOBIND
Harmanjeet Kaur
In Guru Granth Sahib there are 22 vars (Ballads), of which 21 are composed by the
Sikh Gurus [ Guru Nanak=3, Guru Amardas =4, Guru Ramdas=8 Guru Arjan=6], and 1 is composed by Satta and Balwand, minstrels (raagis) in the times of Guru Angad to Guru Arjan. Twenty one Guru Vars have structure of sloaks and pauris, whereas one Var, in raga Basant, composed by Guru Arjan have only three pauris and no sloaks. It is believed that the original structure of vars composed by the Gurus only had pauris (stanzas) of different sizes in them. Later, Guru Arjan added sloaks, before each pauri, which were compatible of the theme of the pauri. The features of the sloaks so added are:
Var composer and the sloak composers �
need not to be the same Guru, thus var of Guru Nanak may have sloaks of other Guru/s. Only Vars of Guru Arjan have sloaks composed only by him.
There are a minimum of two sloaks before �
each pauri in all vars.The structure of sloaks may range from �
two lines to many lines.
As is shown in the following table the the 21 Guru Vars have been included in 17 ragas out of 31 raga Chanpters in Guru Granth Sahib, and out of 17 ragas, 4 ragas have 2 vars in them, the second Var in such ragas is of Guru Arjan.
Where a raga is one of the melodic modes used in Indian classical music, it uses a series of five or more musical notes upon which a melody is based. There, “being in tune” means that multiple people, when trying to sing the same note, have exactly same pitch.
It is mentioned in the Sikh chronicles that though Vars were fitted in various ragas by Guru Arjans, the tunes for a few vars were recommended by Guru Hargobind.
No. Rag Name of Composer Page Reference of the Specific Tune1 Sri Guru Ramdas 83 None2 Maj Guru Nanak 137 Mallik Murid tatha Chanderhara Sohia ke duni gavni3 Gauri Guru Ramdas 300 None4 Gauri Guru Arjan 318 Rai Kamaldi Maujdi ki var ki duni gavni5 Asa Guru Nanak 462 Tundae Asajae ki duni6 Gujri Guru Amardas 508 Sikandar Birahim ki var ki duni gavni7 Gujri Guru Arjan 517 None8 Bihagra Guru Ramdas 548 None9 Wadhans Guru Ramdas 585 Lal-laan Behlima ki dhun gavni
HEREUNDER IS A VIEW OF THE TUNES RECOMMENDED BY GURU HARGOBIND* FOR SINGING VARS
24
No. Rag Name of Composer Page Reference of the Specific Tune10 Sorath Guru Ramdas 642 None11 Jaitsiri Guru Arjan 705 None12 Suhi Guru Amardas 785 None13 Bilawal Guru Ramdas 849 None14 Ramkali Guru Amardas 947 Jodae Veerae Purbani ki duni15 Ramkali Guru Arjan 957 None16 Maru Guru Amardas 1086 None17 Maru Guru Arjan 1094 None18 Basant Guru Arjan 1193 None19 Sarang Guru Ramdas 1237 Mehmae Hasnae ki dhun20 Malar Guru Nanak 1278 Ranae Kelash tatha Maldae ki dhun21 Kanra Guru Ramdas 1312 Musae ki var ki dhuni
Some scholar also claim that these �
tunes were incorporated by Guru Arjan himself.
Historical background of the names mentioned in the specific tunes:
1. Var no. 2 - Mallick Murid tatha Chanderhara Sohia ki duni gavni:
1.1 Mallick Murid and Chanderhara Sohia were two knights in the court of Emperor Akbar. They were jealous of each other. Once Mallick was sent to Kabul to crush an uprising. Chanderhara lodged a false complaint that Mallick has joined the rebels. The emperor then sent Chanderhara to crush the rebellion and teach Mallick a lesson. In the fight, which followed, both fought heroically and died. The battle scenes were then composed and sung in a special tune.
2. Var no. 4 – Rai Kamaldi Maujdi ki var ki duni gavni:
2.1 Kamaluddin was knight of a province. He poisoned his brother to death. His sister-in-law could escape to her parents with her infant child called Maujdi. When Maujdi
grew up he raised an army and fought with Kamaluddin and killed him. The scenes was this battle were composed and sung, and a new tune was set.
3. Var no. 5 – Tunde Asraj-ae ki duni
3.1 Asraj was the son of king Sarang. Asraj’s step brothers, Sardul Rai and Sultan Khan once wounded him by deceit and threw him in a well. He was rescued by peddlers. They took him into a different country. The king of that country had died the previous night, he was childless. The ministers decided that whosoever would enter first in the morning, he would be coroneted as the new king. By God’s will, Asraj was first to enter that city, and was made the king of that kingdom. He then fought with his stepbrothers, defeated them and himself became the king of his father’s empire. This episode was also composed and sung in a specific tune.
4. Var no. 6 – Sikandar Ibrahim ki var ki duni gavni
4.1 Sikandar and Ibrahim were rich Sardars of a tribe. Sikandar was gentle whereas Ibrahim
25
was a crook. Once Ibrahim sexually harassed a young bride of a Brahmin. The Brahmin came to Sikandar for help. In a battle that followed between Sikandar and Ibrahim, Ibrahim was arrested. Later Ibrahim repented and was freed. This incident was composed and sung in a famous tune.
5. Var no. 9 – Lal-laan Behlima ki dhun gavni
5.1 Lal-laan and Behlima were two Rajput landlords of district Kangra. Once Lal-laan promised to give one sixth of his crop to Behlima in exchange for some cubic water from Behlima’s well. Behlima gave the water, but Lal-laan refused to fulfil his promise. A battle was fought to settle the issue wherein Behlima won and Lal-laan lost. The scenario was also composed and sung in a special tune.
6. Var no. 14 – Jodae Veerae Ourbai ki dhuni
6.1 Joda and Veera were two brothers, sons of a brave Rajput. They lived in Lakhi Jungle and enjoyed the life style like English Robinhood. Emperor Akbar wanted to make them his allies. They, however, refused to compromise and refused to surrender. Akbar attacked on their hideout and mercilessly killed both of them. The tales of the bravery of the brothers was composed and sung by the musicians in a specific style.
7 Var no. 19 – Mehmae Hasnae ki dhun
7.1 Mehma and Hasna were Rajputs and belonged to district Kangra. Hasna, by deceit got Mehma arrested and put to prison.
Mehma, by his bravery, pleased emperor Akbar, got his release. He organised a band of few brave people and attacked Hasna. After a fierce battle Hasna was defeated. This episode was composed and sung by the musicians in a typical tune.
8. Var no 20 – Ranae Kelash tatha Maldae ki dhun (In Kartarpuri bir the title is written as “Ranae Kelash ki dhun tatha Maldae)
8.1 Kelash Deo and Mal Deo were real brothers. They were the rulers of Jammu and Kashmir as nominee of Emperoro Jehangir. The emperor was always scared of the combined strength of the two brothers He played a trick and got the brothers first become suspicious of each other and later enemy of each other. The fierce battle which pursued, Mal Deo won and Kelash Deo was arrested and put into a prison. Later, out of brotherly love Mal Deo released his brother and returned to him his share of the kingdom. This episode was later composed and sung in a definite tune and became very popular.
9. Var no. 21 – Musae ki var ki dhuni
9.1 Musa was a very brave man. His fiancée was forcefully married to a king. Musa gathered few soldiers and attacked the king. The king and his wife were arrested. Later Musa asked the wife, with whom she wanted to live. She replied that now her home was her husband’s abode. Musa released both of them and gave them permission to go back to their kingdom. The musicians composed and sang a lyric to narrate this event. This tune also became very famous.
2635
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27
A BRIEF ACCOUNT OF SINS AND THEIR ANTIDOTE
Dr. Sukhbir Singh KapoorVice Chancellor World Sikh University London
Actions/Deeds krmDivine pronouncement in Japji:
“karmi aapo aapni..” Everyone is primarily responsible for
his/her own actions”
“aape beej aape hi kha..” You reap whatever you sow.*
* when it is said that even a leaf does not shake or wither without God’s will (rb dy hukm ibnw pqw vI nhIN ihldw) then it means that everyone lives within His laws, that his judgment is ultimate and final, that the whole universe moves within the orbit set by him and that his laws and judgment equally apply to all of us. And it, certainly, does not mean that God steers our actions.
God has not made us puppets. He has given us free will to live our lives within Divine laws.
Gurbani says:
prmysr qy BuilAW ivAwpin sBy rog ]paramaesar thae bhuliaa viaapan sabhae rog |
Forgetting the transcendent Waheguru, all sorts of illnesses are contracted.
The bad actions are called religious wrongs. Their severity can make them pardonable or unpardonable sins. Every religion has its own list of rights or wrongs. Some religions have restrictions on eating and drinking others do not have such taboos; some religions have prescribed special type of outward wearing while others do not have such prescriptions.
Thus there is no universal definition of a sin or a religious wrong. Each religion has to be studied to understand rights and wrongs suggested by its scholars.
However, the religious wrongs according to the Sikh religion can be grouped as follows:
35
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28
Positive acts: Self inflicted wrongs: Drinking and gambling
1. Wrong against others: Back-biting, hurting others’ feelings, telling lies, breaking promises.
Negative acts: (abstaining from doing actions)
1. Avoiding situations where others need your help.
2. Deliberate abstention from duties, thus putting others in danger or loss.
The punishment of wrongful acts/sins is infliction of GRIEFS duK, the grief can be
a. mild
b. grave
c. unbearable
The normal way of expressing Grief is:
a. crying/weeping
b. lacerations
c. sobbing
d. breast beating
e. to go absolutely quiet (AKwN pQrwN jwnIAwN)
f. indulgence in unethical activities
g. indulgence in extremism
The effect of grief is:
1. Feeling of pain (physical, mental, in-heart) (drd dw AnuBv honw)
2. Withering of facial charm (murjw jwnw)
3. Loosing self control.
4. Health problems
Kinds of Grief:
1. Grief due to separation: (ivCoVy dw duK)
a. permanent separation (death)
b. temporary separation ( settling in a foreign country and leaving behind wailing kith and kin)
c. separation due to misunderstanding or quarrel.
2. Grief due to financial problems:
a. poverty
b. unemployment/redundancy
c. losses in business
3. Grief due to diseases (curable as well as incurable diseases)
4. Grief of children
a. grief of being childless
b. grief if children turn out to be liabilities rather than assets (bcy BYVy inklxy)
5. Grief of loss:
a. loss of power/status
b. loss of wealth
c. loss of precious belongings
6. Grief of facing bad conduct (dosqwN Xw BYx BrwvwN dw BYVw vqIrw)
29
mlwr mhlw 1 ] duKu vyCoVw ieku duKu BUK ] ieku duKu skqvwr jmdUq ] ieku duKu rogu lgY qin Dwie ] vYd n Boly dwrU lwie ] 1 ] vYd n Boly dwrU lwie ] drdu hovY duKu rhY srIr ] AYsw dwrU lgY n bIr ] 1 ] rhwau ] Ksmu ivswir kIey rs Bog ] qW qin auiT Kloey rog ] mn AMDy kau imlY sjwie ] vYd n Boly dwrU lwie ] 2 ] cMdn kw Plu cMdn vwsu ] mwxsu kw Plu Gt mih swsu ] swis gieAY kwieAw Fil pwie ] qw ky pwCY koie n Kwie ] 3 ] kMcn kwieAw inrml hMsu ] ijsu mih nwmu inrMjn AMsu ] dUK rog siB gieAw gvwie ] nwnk CUtis swcY nwie ] 4 ] 2 ] 7 ]
MALAR MEHLA 1: The grief of separation is one yet another grief is of poverty (hunger). One pain is of death, yet another pain is of the disease which consumes the body. O! gentle doctor, don’t give me (worldly) medicine. || 1 || O! gentle doctor, don’t give me (worldly) medicine. The pain persists, and the body continues to suffer. Your medicine has no effect on me. || 1 || Rahau || Forgetting Waheguru, the mortal enjoys sensual pleasures; then, disease rises up in his body. Thus the blind mortal receives his/her punishment. O gentle doctor, don’t give me (worldly) medicine. || 2 || The value of sandalwood lies in its fragrance. The value of the human lasts only as long as the breath in the body. When the breath is taken away, the body crumbles into dust. After that, no one takes any food or enjoys sensual pleasures || 3 || The body of that person is of gold and the soul-swan of that person is immaculate and pure, who recites Nam from within. Of such a person all grief, pain and disease are then eradicated. || 4 || 2 || 7 ||
cwry iklivK auin AG kIey hoAw Asur sMGwru ] poQI gIq kivq ikCu kdy n krin DirAw ] iciq AwvY Esu pwrbRhmu qw inmK ismrq qirAw ] 4 ]
When you are under the power of sexual desire, anger and worldly attachment, or a greedy miser in love with your wealth; if you have committed the four great sins and other mistakes; even if you are a murderous fiend who has never taken the time to listen to sacred books, hymns and poetry—if you then come to remember the supreme God, and contemplate him, even for a moment, you shall be saved. || 4 ||
REFERENCES FROM GURU GRANTH SAHIB:
1. Kinds of Grief and the medicine to cure them: Malar Mehla 1, shabad 7, page 1256
2. Char Kilwikh (Guru Arjan, page 70, Ashtpadi 26, pada 4)
30
pwpI krm kmwvdy krdy hwey hwie ] nwnk ijau mQin mwDwxIAw iqau mQy DRm rwie ] 9 ]
The sinners generate bad karma with their malicious acts, and then they weep and wail. At the end the righteous judge of dharma, Dharam Rai, will churn them as churning stick churns the butter, || 9 ||
3. The Sinners – Sloak Mehla 5, sloak no. 9, page 1425
Gurbani states that the Karma account books of all sins will be opened and persons judged accordingly. They can be pardoned if Waheguru releases them from their sins and or Guru Nanak stands in defence for them. Gurbani says:
Guru Nanak (page 953, raga Ramkali)
lyKw rbu mMgysIAw bYTw kiF vhI ]
laekhaa rab mangaeseeaa baithaa kat vehee |
Opening His ledger, God will call you to account for your sins
Guru Arjan, (page 1096, raga Maru)
lyKw koie n puCeI jw hir bKsMdw ]
laekhaa koe n pushee jaa har bakhasandhaa |
No one calls me to account for my sins, since God is my forgiver.
Guru Ramdas (page 698, raga Jaitsiri)
Drm rwie dir kwgd Pwry jn nwnk lyKw smJw ]4]5]
dharam raae dhar kaagadh faarae jan naanak laekhaa samajhaa |4|5|
The Righteous Judge of Dharma, in the Court of the Waheguru, has torn up papers of my sins; when Nanak stands for my defence. ||4||5||
According to the Hindu belief the four major sins are:
1. To kill a Brahmin
2. To drink alcohol
3. To steal
4. To indulge in sex without consent.
The Budhist and Jains considered the following as the major sins:
1. To tell lies.
2. To drink alcohol.
3. To steal, and
4. To gamble.
3134
IN THE SERVICE OF SIKH GURUS & SIKH RELIGIONThe following publications are aimed to spread the knowledge of the Sikh history and the divine message ofthe Sikh Gurus
PUBLICATION LISTBooks by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA
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All books are in English; Guru-bani text is both in Panjabi and English.Year of publication / book list2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-12013 Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death,
second 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 Empirica Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, second edition [ISBN:81-7010-328-2]
Islam, An Introductory Study, second edition, [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 andSahibzadas (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 – AnIntroductory 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 the listening 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 (enlargededition). (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 morning prayer (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 yr’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, “A way 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 andEnglish) (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 lacerationsand pangs of separation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 )2. Sikh Philosophy, Facts and Fundamentals of Sikhism (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).19901. 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 Temple,1983 1. Sikh Festivals.1982 1. Sikhs & Sikhism
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THE SIKH COURIER INTERNATIONAL
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UNITED STATES OF AMERICA1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 113673. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
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SINGAPORE1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
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AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
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THAILANDS. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
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ZAMBIAS. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIADr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives S. Surinder Singh, 40 Bourne Road, London N13 4LY
The Editors are in no way responsible for individual views expressed in articlespublished in THE SIKH COURIER INTERNATIONAL
36
THE SIKH COURIER INTERNATIONAL
Representatives in other countries:-
INDIA1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 113673. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIAS. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANYS. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALYS. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILANDS. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALANDS. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIAS. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIADr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives S. Surinder Singh, 40 Bourne Road, London N13 4LY
The Editors are in no way responsible for individual views expressed in articlespublished in THE SIKH COURIER INTERNATIONAL
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