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Found 146 results

  1. WJKK WJKF I came to know that 'chupehara' is conducted at Baba Deep Singh Ji Gurudwara Shaheedaan, Amritsar on every Sunday... I heard that Sukhmani Sahib, Chaupai Sahib and Japji Sahib Paaths are recited in it. Can anyone tell me some more details regarding it and when exactly 'chupehara' begins?? Plz tell me Regards Amanpreet Singh
  2. An Introduction to the Sacred Language of the Sikhs by Christopher Shackle A book on Gurbani Grammer in English Click here book
  3. Pothi/ Parkash/maryada?

    Gurfateh Jio, Sangat ji I have a question. I have a pothi at home that used to be a part of a set of 2 pothi's. The one I have is the second half of the guru granth sahib. I would like to start reading from the guru granth sahib more frequently than I have been and was wondering If I purchased the first half in pothi form how would I keep the two pothis? Of course gurbani deserves the ultimate respect but if both pothi's are under one roof would I have to do parkash of guru granth sahib ji? I don't have the discipline for that yet, don't know the maryada completely either and in not wanting to make a mistake I thought I would ask for advice first. Das
  4. Keertan Notations

    Waheguruji ka khalsa Waheguruji ki fateh ji Dear Sangat ji There have been a couple of posts enquiring about Keertan Notations. Therefore, I'd like to start a thread dedicated to keertan notations alone. Any notations in previous posts in other threads will be pasted here along with some others. One post will have a keertan notation for one shabad alone. If anyone would like to request notations for a particular shabad they wish to learn, please PM me or start another thread. I request anyone to refrain from any kind of discussions on this thread so we could keep it for notations alone. Thank you.
  5. 13 books pdf online

    Here are some books that i have gathered overtime and hope the sangat is interested in reading them. Some of them you might have seen before so forgive me. Waheguru Gubani Healing Guide in English (sarb rog ka Aukhad Nam book) how to do simran and what causes ailment and their remediesNaam Seva tai Hukam by Balbir Singh A must read for anyone who wants to do Naam Simran Dasam Granth Da Mahatav by Guru Nanak Dev MissionArticle on Rana Surat Singh Great Humanist Guru Nanak Dev Ji By Sir Jogendra Singh & Raja Sir Daljit Singh Ranjit Singh: Maharaj of Punjab by Khushwant Singh The Sikh Way of Life by Ranbir-singh Glimpses of the Divine Masters by Ranbir-singh November 1984 Pogroms of Sikhs in IndiaHistory of the Punjab and of the Rise,Progress, & Present Condition of the Sect and Nation of The Sikhs 1846 Gobind GIta A Critical study of the life and teachings of Sri Guru Nanak Dev by Sewaram Singh Thapar Sources on the Life & Teachings of Guru Nanak Sikhs by A.H. Bingley 1899
  6. Vaheguru ji ka Khalsa, Vaheguru ji ki Fateh Sangat ji, you may not have heard of "Everythings 13" a sikh educational charity, however some of you may know about our YouTube channel "Basics of Sikhi". Most of you may not be aware that (with Guruji's kirpa and aagiaa) we're embarking on a new and comprehensive project to spread Guruji wisdom across the UK and Globally. Its called Plan BE13. Here is what our channel has on it currently.. Here is a video about Plan BE13 for 2013 Essentially we are hoping to do a 5 stage process of Parchar (1) Getting people into Sikhi (already happening) - Talks at Gurdwaras and Sikh Societies at colleges and Universities to interest youth/others into Sikhi and bring onto youtube channel - Spreading word about the Youtube Channel using facebook, twitter and and getting people into watching videos about Sikhi when they have spare time (there are around 80 videos on our youtube channel already) (2) Building a solid foundation (already happening) - holding a One Day Course +Kirtan Katha called "Re-Assessing the Fundamentals - Vaheguru, Guru and You" at various Gurdwaras (first one is due at Park Avenue Gurdwara Main Hall on the 29th December 2012) - 12 topic introductory course to Sikhi - called the WhyGuru Course. This course goes through the history of Sikhi from Guru Nanak to the present day and also has 4 separate topics which cover Guru Granth Sahib ji, The Khalsa, Raag Kirtan and Sikh Spiritual concepts of merging with the Divine. We already delivered this once in May this year and it was a success. (there is a video about this on our channel with video testimonials - we had 5 non-punjabi people attend. One lady, ex-muslim convert has now taken Amrit). (3) Learning Basics of Gurmukhi (planning done, needs filming) - A series of videos that goes into Why its important we learn Gurmukhi and How does Gurmukhi work? (Penti Akhar, Moharni) - Series of common vocabulary in Gurmukhi and how the words are put together - Basics of Santhiya - Slow paat, in video format with downloadable MP3s (4) Japji Sahib Vichaar classes (already happening) - We're doing weekly English katha of Japji Sahib and with Guru's kirpa are at the 34th Pauri. - Katha will be transcripted and put into an ebook format - Set up Japji Sahib Vichaar classes at variour gurdwaras where attendees would learn in their own time (watch the video, read ebook, watch/listen to other recommended katha (English by Bhai Sukhraj Singh, Punjabi- Maskeen ji, Giani Pinderpal Singh etc) and then come together for the vichaar class at their local gurdwara (ie build a sadhsangat) to discuss Japji sahib, pauri by Pauri. (5) Further Study (to be developed as part of Plan BE13) - More Gurbani Katha - planning on Rehras sahib and Asa Di Vaar - Basics of Kirtan and Tabla - Attend an intermediate level - "WhyKhalsa WhyFateh Course" In terms of funding, our parent we've raised about £18k of our £52k target for 2013 already. 99% of this has come from the sangat, (mostly youth and non-amritdhari). We're not charging anything for katha or the courses, as we see this as Spiritual Langar (Bhugat Giaan) which should be given freely and be dependent purely on Sangat kirpa (daeaa bhandarani). Read more about the specifics of Plan BE13 here: http://www.virginmoneygiving/charities/everythings13 Please do ardaas for us to Satguru that we stay on this path and stay true to Sikhi. Thanks for reading ji, bhul chuk maaf Vaheguru ji ka Khalsa, Vaheguru ji ki Fateh
  7. 3 books pdf online

    here are great books that are now online Gurbani Vyakran By Prof Sahib Singh Gatha Sri Ad Granth Part 1 by Prof. Pirra Singh Sri Kartarpur Bir De Darshan by Bhai Jodh Singh
  8. Are there any Gurbani apps which offer Gurbani in romanised english like search Gurbani does? Just needed a Nitnem Gutka on my tablet thats all.
  9. Does anyone have any purataan sources relating to meetings between Guru Nanak Dev Ji and the Bhagats whose Bani is in Guru Granth Sahib? I just want to know what transpired in these meetings.
  10. With Guru Maharaj's Apaar Kirpa the Akal Design team is proud to announce iGurbani for iOS devices. This app requires no internet connection and contains all of the Sikh Scriptures. The focus of this app is to allow the user to accurately read the shabads from the Sri Guru Granth Sahib Ji following a revolutionary style of showing the vishraams. Instead of commas and other punctuation the vishraams are highlighed in a specific color. PLEASE NOTE: Since the Gurmukhi is from a new source and the database has been rebuilt from the ground up there are some errors that we could not catch during development. We are going to rely on the Sangat to help us identify and correct those errors. Scriptures 1. Sri Guru Granth Sahib Ji 2. Sri Dasam Granth Sahib Ji 3. Bhai Gurdas Ji Vaaran 4. Bhai Nand Lal Ji Translations ENGLISH - Dr. Sant Singh Khalsa - Bhai Manmohan Singh Ji OTHER TRANSLATIONS - SGGS Darpan (Prof. Sahib Singh Ji) - Bhai Manmohan Singh Ji - Faridkot Teeka VISHRAAM - Baba Darshan Singh Ji (Mallehwal) - Baba Jaswant Singh (Bhagat Ji) For more information please visit http://www.igurbani.com/about. CURRENT STATUS: The app has been submitted to the Apple App Store and is currently Waiting for Review.
  11. I did this write up of sorts on why Ram Chandar, is not the Guru Sahibaan's Ram: RAM CHANDAR. WHO IS HE? AND HOW DO SIKHS VIEW HIM? Over time Right-Wing Hindu politicians have come up with the argument that the name of Ram is mentioned more than any other name in Gurbani. No other Sikh source supports this 'hyped-up' claim, nor have these right-wing extremists provided any proof except books published by them or the teachings of self-styled theologians. This has obviously lead to a heated debate as to who Ram is according to Gurbani. Guru Sahiban have u sed the name of Ram in Gurbani to mean Waheguru. Out of the many shabads which prove this claim we chose the following from Gurbani, to prove our point: ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ Kabīr rām kahan mėh bẖeḏ hai ṯā mėh ek bicẖār. Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider. ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ So▫ī rām sabẖai kahėh so▫ī ka▫uṯakhār. ||190|| Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190|| ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ Kabīr rāmai rām kaho kahibe māhi bibek. Kabeer, use the word 'Raam', only to speak of the All-pervading Lord. You must make that distinction. ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ Ėk anekėh mil ga▫i▫ā ek samānā ek. ||191|| One 'Raam' is pervading everywhere, while the other is contained only in himself. ||191|| Bhagat Kabir here has made a distinction for himself as to who the real Ram is. One Ram, the son of Dasrath and incarnation of Vishnu is contained only within himself. The other Ram, Bhagat Kabir's Ram is all pervading and everywhere. He is the one who Guru Sahiban termed as Akal Purakh, Waheguru Hari etc. Guru Nanak Dev Ji states: ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥ ਕੇਤੀਆ ਕੰਨ੍ਹ੍ਹ ਕਹਾਣੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥ "The Formless alone, Nanak, is without fear, many are Ramas as the dust of His Feet, many Krishnas. Many are their stories and many are the Vedas." (SGGS - Ang 464). There are many Ramas who are the dust of his feet. The 'his' in this question again is Akal Purakh. Guru Gobind Singh Ji is often stated as having worshipped Ram, due to him writing Ram Avtar. It is stated that Guru Sahib deviated from the path of the following Gurus by writing Ram avtar but lets see what the Guru has to say about Ram, in Ram avtar: "Ever since I have grasped Your feet, I have not thought of anybody else. I do not accept the doctrines enunciated by various faiths, believing in Ram, Rahim, Puranas and Qoran. The Simritis, Shastras and Vedas mention different concepts but I do not subscribe to any of them. O God, the Sword-bearer (of justice)! With Your Grace, all that has been uttered by me has been done under Your command. Dohra! I have shunned every door and have entered Your door Please hold my arm and keep my honour, Gobind is ever Your slave." (Raam Avtar, Guru Gobind Singh). Ram Chander was born of a woman. His mother's name was Kaushalya. Puranic sources relate that Dasrath, Ram's father, had no son but three wives. He performed a yajna to have his wife beget sons. Kaushalya gave birth to Ram. Ram cannot be God if we look at Gurmat because he was born of a woman: ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥ "Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3|| He is not born, and He does not die; He does not come and go in reincarnation. The God of Nanak is pervading and permeating everywhere. ||4||1||" (SGGS - Ang 1136). Many other aspects of Ram are rejected outright by Gurbani. Ram is often accepted as being an incarnation of Vishnu. The seventh to be exact. Gurbani says: ਨਿਰੰਕਾਰੁ ਪ੍ਰਭੁ ਸਦਾ ਸਲਾਮਤਿ ਕਹਿ ਨ ਸਕੈ ਕੋਊ ਤੂ ਕਦ ਕਾ ॥ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਿਰੇ ਤੈ ਅਗਨਤ ਤਿਨ ਕਉ ਮੋਹੁ ਭਯਾ ਮਨ ਮਦ ਕਾ ॥ "O Formless Lord God, You are eternally intact; no one can say how You came into being. You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment." (Ang 1403). Countless Vishnus who themselves are attached to creation but not the creator. Whats the point of worshipping one when there are countless more? Guru Gobind Singh Ji clearly states: ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥ “I do not seek blessings or hail Ganesh before I start any task. (In old times, often Ganesh would be hailed before starting any task). Nor do I worship Krishan or Vishnu etc. I have heard of them but I do not recognise any of them. I am engrossed in the loving devotion of my Lord (Waheguru) alone.” (DG – P. 733, Krishan Avtar. How could the Gurus have worshipped Rama when they did not believe in his source Vishnu? Our Gurus were the one and same jot from beginning till end they would not have contradicted their actions in the predecessor's form. How hard is all this for Hindus to understand? They can understand flying apes, ten-headed demi-gods but not a soul being the same yet with different bodies. A Sikh is required by the Guru to place his faith only in the Guru: :ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ Saṯgur merā saḏā saḏā nā āvai na jā▫e. My True Guru, forever and ever, does not come and go. ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥ Oh abẖināsī purakẖ hai sabẖ mėh rahi▫ā samā▫e. ||13|| He is the Imperishable Creator Lord; He is permeating and pervading among all. ||13|| What else does Gurbani say about the devte? A:ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥ रामु गइओ रावनु गइओ जा कउ बहु परवारु ॥ Rām ga▫i▫o rāvan ga▫i▫o jā ka▫o baho parvār. Raam Chand passed away, as did Raawan, even though he had lots of relatives. and ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਿਤ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸਿ ਪਰੈਂਗੇ ॥ ब्रहम महेसर बिसन सचीपित अंत फसे जम फासि परैंगे ॥ Brahma, Shiva, Vishnu and Consort of Sachi (Indra) would ultimately fall in the noose of death.(Sri Dasam Granth Sahib) Even Ram Chand passed away, yet God never takes birth nor dies according to Gurmat; so Ram cannot be God. ਏਕ ਸਿਵ ਭਏ ਏਕ ਗਏ ਏਕ ਫੇਰ ਭਏ ਰਾਮਚੰਦ੍ਰ ਕ੍ਰਿਸਨ ਕੇ ਅਵਤਾਰ ਭੀ ਅਨੇਕ ਹੈਂ ॥ Ek Siv Bhae Ek Gae Ek Pher Bhae, Raamchanndra Krishan Ke Avtaar Bhee Anek Hain|| एक सिव भए एक गए एक फेर भए रामचंद्र क्रिसन के अवतार भी अनेक हैं ॥ There was one Shiva, who passed away and another one came into being; there are many incarnations of Ramchandra and Krishna. 66810 ਦਸਮ ਗਰੰਥ ਸਾਹਿਬ : ਪੰਨਾ ੪੮ ਪੰ. The Guru's Ram on the other hand is Waheguru Akal Purakh as proved by Bhagat Kabir Ji's Shabad. Of course many Hindus argue that thats only Bhagat Kabir Ji's thinking. But we have to remember that the Gurus, Bhagats, Bhatts, Gursikhs in reality all had one Guru and that was God, Waheguru. It is him they tell man to worship not any son of Dasrath who couldn't protect even his own wife! Now let us look at some facts about Ram Chandar, is he really an embodiment of Gurmat? 1.) Bali, the king of Kishkindha was at war with Raksash named Mayavi. Bali pursued Mayavi deep into a cave in the earth. Before going he asked his brother, Sugriva to wait outside the cave. Sugriva however had other plans. He returned to Kishkindha and declared himself King. As prime minister he appointed Hanuman, the simian demi-God. In this grab of power he derived Angad, the son of Bali of kingship. When Bali came out of the cave, after killing his nemesis he did not find Sugriva there. After coming to know of what had transpired he raised an army and drove Sugriva out of Kishkindha. The two brothers were now openly at war and had become enemies. Knowing fully well the deception of Sugriva and his greed Ram Chandar (the so-called king of Dharma) still decided to help him against forth righteous Bali. In one of the battles fought between the two brothers, Ram 'Ji' hid behind a tree and through deception gave orders to kill Bali. After Bali's death he appointed Sugriva as the king of Kishkindha. The kingship belonged to the next of kin Angad, yet Angad was forgotten in all this. Sugriva had already proven his colours once so could not have been appointed as the boy's supervisor, yet what did Ram 'Ji' do though? He helped in the demise of an innocent king and that too through deception. It was due to this incident that Sugriva offered to help Ram 'Ji' in attacking Ravan. Many anti-Panthic forces have the cheek to compare this incident with Guru Gobind Singh Ji's helping of Bahadur Shah. One fact straight away destroys this comparision, and that fact is that Bahadur Shah was the rightful heir to Aurangzeb's throne. Secondly he had himself gone to Guru Gobind Singh Ji as a supplicant. Guru Sahib helped him, irregardless of his (Bahadur Shah's father's misdeeds). Nor did Guru Ji fear the mughals, who at this stage had given up pursuing him and after Aurangzeb's fanatic policies were beginning to crumble. The very fact that Bahadur Shah had to ask Guru Ji for assistance in helping crush rebellion against him by various members of his families shows the weakness of the mughals. Furthermore the mughal records at the time can prove this. 2.) According to the 'Balmik Sarg' (6-115) after the deaths of Ravan, and his son Inderjeet; Hanuman brought Seeta to Ram 'Ji'. Great king Ram 'Ji' however couldn't care less at this stage. taaM tu paarshve sthitaaM prahvaaM raamaH saMprekShye maithiliim | hR^idayaantargataM bhaavaM vyaahartumupachakrame || 6-115-1 1. samprekShya= seeing; taam maithiliim= that Seetha; sthitaam= who stood; paarshve= at his vicinity; prahvaam= bowing low; raamaH= Rama; upachakrame= began; vyaahartum= to tell; bhaavam= his feeling; hR^idayaantargatam= hidden in his heart (as follows). Seeing that Seetha, who stood at his vicinity bowing low, Rama began to tell his feeling hidden in his heart (as follows): eShaasi nirjitaa bhadre shatruM jitvaa raNaajire | pauruShaadyadanuShTheyaM mayaitadupapaaditam || 6-115-2 2. bhadre= my dear lady!; eShaa= you; asi= are; nirjitaa= won back (by me); jitvaa= after conquering; shatrum= the enemy; raNaajire= in the battle-field; tat yat= that which; anuShTheyam= is to be done; pauruShaat= through human effort; upapaaditam= has been accomplished; mayaa= by me. "You are won back by me, after conquering the enemy in the battle-field, my dear lady! That which is to be done through human effort, has been accomplished by me." gato.asmyantamamarShasya dharShaNaa saMpramaarjitaa | avamaanashcha shatrashcha yugapannihatau mayaa || 6-115-3 3. gataH asmi= I have come to; antam= the end; amarShasya= of my indignation; dharShaNaa= and my outrage; sampramaarjitaa= has been completely requited; shatrushcha= and the enemy; anumaanashcha= as well as the contempt; nihatau= have been wiped out; yugavat= all at once; mayaa= by me. "I have come to the end of my indignation and my outrage has been completely requited as also the contempt against the enemy have been wiped out, all at once, by me." adya me pauruShaM dR^iShTamadya me saphalaH shramaH | adya tiirNapratijJNo.ahaM prabhavaamyadya chaatmanaH || 6-115-4 4. adya= now; me= my; pauruSham= manly strength; dR^iShTam= has been seen (by all); adya= today; me= my; shramaH= toil; saphalaH= has borne fruit; adya= now; aham= I; tiirNa pratijJNaH= have fulfilled my promise; adya= today; prabhavaami= I am the master; aatmanaH= of myself. "Now, my manly strength has been seen by all. Today, my toil has borne fruit. Now, I have fulfilled my promise. Today, I am the master of myself." yaa tvaM virahitaa niitaa chalachittena rakShasaa | daivasaMpaadito doSho maanuSheNa mayaa jitaH || 6-115-5 5. yaa tvam= you, who; virahitaa= became deserted from me; niitaa= was taken away; chalachittena rakShasaa= by a ficle-minded demon; doShaH= the wrong; daivasampaaditaH= brought about by the destiny jitaH= has been corrected; mayaa= by me; maanuSheNa= a human being. "The wrong done to you, when you were deserted from me, in that you were taken away by a fickle-minded demon, which was ordained by the destiny, has been corrected by me as a human being." saMpraaptamavamaanaM yastejasaa na pramaarjati | kastasya pauruSheNaartho mahataapyalpachetasaH || 6-115-6 6. kaH arthaH= what is the use; pauruSheNa= of a prowess; tasya mahataapi alpachetasH= of a weak-minded man, even if it is mighty; yaH na pramaarjati= who does not wipe out; sampraaptam avamaanam= the insult fallen to his lot; tejasaa= by means of his energy? "What is the use of a prowess, however great, of that weak-minded man who does not wipe out, by his energy, the insult fallen to his lot?" laN^ghunaM samudrasya laN^kaayaashchaapi mardanam | saphalaM tasya cha shlaaghyamadya karma hanuumataH || 6-115-7 7. shlaaghya= the praise-worthy; karma= act; tasya hanuumataH= of that Hanuma; laN^ghanam= (namely) the crossing; samudrasya= of the ocean; mardanam cha= and the destroying; laN^kaayaaH= of Lanka; the destroying; laNKaayaaH= of Lanka; adya= today; saphalam= has borne fruit. "The praise-worthy act of Hanuma in the form of crossing of the ocean and the destroying of Lanka, has borne fruit today." yuddhe vikramatashchaiva hitaM mantrayatastathaa | sugriivasya sasainyasya saphalo.adya parishramaH || 6-115-8 8. parishramaH= the endeavour; sugriivasya= of Sugreeva; sa sainyashcha= together with his army; vikramataH= for his attack; yuddhe= in the battle; tathaa= and; mantrayataH= his counsel; hitam= of a good advice; saphalah= is fruitful; adya= today. "The endeavour of Sugreeva, who exhibited his prowess on the battle-field with his army and tendered a good advice, is fruitful today." vibhiiSaNasya cha tathaa saphalo.adya parishramaH | viguNaM bhraataraM tvaktvaa yo maaM svayamupasthitaH || 6-115-9 9. tathaa= furthermore; parishramashcha= the exertion; vibhiiShaNashcha= of Vibhishana; yaH= who; tyaktvaa= after abandoning; bhraataram= his brother; viguNam= who was void of good qualities; svayam= andpersonall; upasthitaH= reached; maam= me; saphalaH= is fruitful; adya= today. "Furthermore, the exertion of Vibhishana, who after deserting his brother who was void of good qualities, sought my presence, is fruitful today. ityevaM vadataH shrutvaa siitaa raamasya tadvachaH | mR^igiivotphullanayanaa babhuuvaashrupariplutaa || 6-115-10 10. shrutvaa= hearing; tat= those; vachaH= words; vadataH= spoken; tiyevam= thus; raamasya= by Rama; siitaa= Seetha; utphullanayanaa= her eyes wide open; mR^igiiva= like those of a female-deer; babhuuva was; ashrupariplutaa= filled with tears. Hearing those words spoken thus by Rama, Seetha with her eyes wide open like those of a female-deer, was bathed in tears. pashyatastaaM tu raamasya samiipe hR^idayapriyaam | janavaadabhayaadraajJNo babhuuva hR^idayaM dvidhaa || 6-115-11 11. hR^idayam= the heart; raajJNaH raamasya= of King Rama; pashyataH= as he saw; taam= Seetha (hR^idaya priyaam= the beloved of his heart); samiipe= near him; babhuuva dvidha= was torn; janavaada bhayaat= for fear of the talk of the public. The heart of King Rama, as he saw Seetha, (the beloved of his heart) near him, was torn for fear of public scandal. siitaamutpalapatraakShiiM niilakuJNchitamuurdhajaam | avadadvai varaarohaaM madhye vaanararakShasaam || 6-115-12 12. madhye= in the midst; vaanara raakShasaam= of monkeys and demons; avadat vai= Rama spoke; siitaam= to Seetha; utpala patraakShiim= whose eyes resembled the petals of a lotus; niila kuN^jitu muurdhajaam= hair, dark in hue as also curled; vanaarohaam= and hips, excellent. In the midst of monkeys and demons, Rama spoke (as follows) to Seetha, whose eyes resembled the petals of a lotus, who wore dark curly hair and was endowed with fine hips. yatkartavyaM manuShyeNa dharSaNaaM pratimaarjataa | tatkR^itaM raavaNaM hatvaa mayedaM maanakaaN^kkShiNaa || 6-115-13 13. mayaa= by me; maanakaaN^kShiNaa= wanting for an honour; tat idam= this particular act; yat= which; kartavyam= ought to be done; manuShyeNa= by a man; kR^itam= has been done; hatvaa= in killing; raavaNam= Ravana; pratimaarjitaa= and thus wiping away; dharShaNaam= the insult. "I, wanting for an honour, have done this particular act, which ought to be done by a man, in killing Ravana and thus wiping away the insult meted out to me." nirjitaa jiivalokasya tapasaa bhaavitaatmanaa | agastyena duraadharShaa muninaa dakShiNeva dik || 6-115-14 14. nirjitaa= (you have been) won by me; bhaavitaatmanaa= whose mind stands purified; tapasaa= by asceticism; dakShiNaa dik iva= as the southern quarter; duraadharShaa= which was difficult to be approached; jiivalokasya= by the world of mortals; (was conquered by) agastyena= by the Sage Agastya. "You have been won by me, whose mind stands purified by asceticism as the southern quarter, which was difficult to be approached by the world of mortals, was conquered by the Sage Agastya." viditashchaastu bhadraM te yo.ayaM raNaparishramaH | sutiirNaH suhR^idaaM viiryaanna tvadarthaM mayaa kR^itaH || 6-115-15 rakShataa tu mayaa vR^ittamapavaadam cha sarvataH | prakhyaatasyaatmavaMshasya nyaN^gaM cha parimaarjataa || 6-115-16 15-16. viditaH astu= let it be known (to you); ayam yuddhaparishramaH= that this endeavour in the shape of war; sutiirNaH= which has been successfully carried through; viiryaat= due to the strength; suhR^idaam= of my friends; na kR^itaH= was not undertakne; tvadartham= for your sake; te bhadram astu= let there be happiness to you!; mayaa= (this was done) by me; rakShataa= in order to keep up; vR^itam= my good conduct; parimaarjitaa= and wipe off; apavaadam cha= the evil-speaking; sarvataH= from all sides; nyaNgam= as well as the insinuation; prakhyaatasya aatmavamshasya= on my own illustrious dynasty. "Let it be known to you that this endeavor in the shape of war, which has been successful carried through, due to the strength of my friends was not undertaken for your sake. Let there be prosperity to you! This was done by me in order to keep up my good conduct and to wipe off the evil-speaking from all sides as well as the insinuation on my own illustrious dynasty." praaptachaaritrasaMdeha mama pratimukhe sthitaa | diipo netraaturasyeva pratikuulaasi me dR^iDham || 6-115-17 17. praapta chaaritra sandehaa= (You) with a suspicion arisen on your character; sthitaa= standing; pratimukhe= in front of; mama= me; dR^iDham pratikuulaa api= are extremely disagreeable; me= to me; diipaH iva= even as a light; netraaturasya= to one, who is suffering from a poor eye-sight. "You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight." tadgachchha tvaanujaane.adya yatheShTaM janakaatmaje | etaa dasha disho bhadre kaaryamasti na me tvayaa || 6-115-18 18. janakaatmaje= O Seetha!; tat= that is why; anujaane= I am permitting; tvaa= you; adya= now; gachchha= go; yatheShTam= wherever you like; tetaaH dasha dishaH= to any of these ten directions; naasti= there is no; kaaryam= work to be done; me= to me; tvayaa= by you; bhadre= my dear lady! "O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you." kaH pumaaMstu kule jaatah striyaM paragR^ihoShitaam | tejasvii punaraadadyaat suhR^illekhyena chetasaa || 6-115-19 19. kaH tejasvii pumaan= which noble man; jaataH= born; kule= in an illustrious race; aadadyaat= will take; punaH= back; striyam= a woman; paragR^ihoShitaam= who lived in another's abode; suhR^illekhyena chetasaa= with an eager mind? "Which noble man, born in an illustrious race, will take back a woman who lived in another's abode, with an eager mind?" raavaNaaN^kaparikliShTaaM dR^iShTaaM duShTena chakShuShaa | kathaM tvaaM punaraadadyaaM kulaM vyapadishan mahat || 6-115-20 20. vyapadishan= while mentioning about; mahat kulam= my great lineage; katham= how; aadadyaam= can I accept; punaH= again; tvaam= you; raavaNaaN^ka parikliShTaan= who were harassed in Ravana's lap while being borne away by him) dR^iShTaam= and who were seen (by him) duShTena chakShuShaa= with evil looks? "While mentioning greatly about my lineage, how can I accept again, you who were harassed in Ravana's lap (while being borne away by him) and who were seen (by him) with evil looks?" tadarthaM nirjitaa me tvaM yashaH pratyaahR^itaM mayaa | naasth me tvayyabhiShvaN^go yatheShTaM gamyataamitaH || 6-115-21 21. tvam nirjitaa= you were won; me= by me; tadartham= for that end (viz. retrieval of my lost honour); yashaH= the honour; pratyaahR^itam= has been restored; mayaa= by me; me= for me; na asti= there is no; abhiShvaN^gaH= intense attachment; tvayi= in you; gamyataam= you may go; yatheShTam= wherever you like; itaH= from here. "You were won by me with that end in view (viz. the retrieval of my lost honour). The honour has been restored by me. For me, there is no intense attachment in you. You may go wherever you like from here." Seeta's reply was one of sorrow and supplication. She begged Ram 'Ji' to let her prove her innocence. Hence an agni pariksha, or test of fire was decided upon. Agni,^ the God of fire appeared and himself told Ram 'Ji' Seeta was innocent. Agni commanded Ram 'Ji' to take her back. But more suffering was still in store for Seeta. Ram 'Ji' back in Ayodhya became king, yet he did not treat Seeta like his wife or queen and tongues started to wage. Especially when Seeta became pregnant. The court jester reported this to Ram 'Ji' and Ram 'Ji' ordered brother Lakshman to take Seeta to the Ganges and leave her there alone and friendless. Lakshman completed the task left up to him and a heavily pregnant woman was left to the mercy of nature. Yet there is one even above the Hindu Gods* who smiled upon her, and soon his devotee Balmik found her and took her in. In time Seeta gave birth to two boys, Luv and Khush who became deadly archers like their fickle-minded father. Even Ram 'Ji' had heard of Balmik and invited him to a Yajna. Alongwith Balmik went the two boys. At Ayodhya they sang songs about their mother and Ram 'Ji' asked to their background. They told him they were the sons of a woman who was banished to the forest by an unworthy and weak minded husband, on hearing this Ram ‘Ji’ realised that these boys were talking about none other than him. After revealing to the duo who he really was he asked Seeta to come back to Ayodhya in an assembly of saints and prove her innocence. Seeta presented herself and gave testimony saying, she had never thought about any other man than Ram. Even in her dreams. But Seeta was not ready to forgive Ram Ji herself. She said that let the earth swallow her, and it is said that the earth opened and she fell in the fissure. Clearly she had had enough of a fickle-minded and suspicious husband. According to Gurmat a woman is pure and equal to man in all respects.** Hence her opinion should be asked on all matters. The Gurus did not definitely worship such a figure who was so stone-hearted that he left his wife at the mercy of the elements. Ram ‘Ji’ would definitely have taken the seven vows of marriage (according to Hindu tradition) in the presence of fire which bound him to fidelity and life-long companionship. Yet he broke this vow, another sign of non-Gurmat as a Gurmukh is one who does not break his word.*** 3.) The description of Ram ‘Ji’s’ lifestyle is one totally rejected by Gurmat. According to Balmik Ji (Read Uttra Khand) Ram 'Ji'‘used to watch Apasaras (beautiful women) dancing and enjoyed liquor of the finest quality. Ram ‘Ji’s’ drinking bouts lasted well into the night and many beautiful women were brought for him from China and Manchuria. It is for this lavish lifestyle that Balmik Ji has rightly labelled Ram ‘Ji’ as a “prince among ladies’ men.” He was even a consumer of meat. All these actions do not tally with any figure of dharma (religion) or righteousness and is very far from the course of Gurmat. 4.) Over the course of time, it has been said many times that Ram Chander was a just man/demi-god. Let us look at the truth of this statement. A Brahman’s son died a premature death and a Shudra named Shambhuk was blamed. Shambhuk’s only sin was that he undertook religious rituals. The Brahmin conveyed his news and distress to Ram ‘Ji’ and asked for justice. According to Gurmat all the four varnas or castes have the right to seek God and perform religious rituals, ਬ੝ਰਹਮਨ ਬੈਸ ਸੂਦ ਅਰ੝ ਖ੝ਯ੝ਯਤ੝ਰੀ ਡੋਮ ਚੰਡਾਰ ਮਲੇਛ ਮਨ ਸੋਇ ॥ ਹੋਇ ਪ੝ਨੀਤ ਭਗਵੰਤ ਭਜਨ ਤੇ ਆਪ੝ ਤਾਰਿ ਤਾਰੇ ਕ੝ਲ ਦੋਇ ॥੧॥ Barahman bais sūḝ ar kẖa­yṯarī dom cẖandĝr malėcẖẖ man so­ė. Ho­ė punīṯ bẖagvanṯ bẖajan ṯė ĝp ṯĝr ṯĝrė kul ḝo­ė. ॥1॥ Whether he is a Brahmin, a Vaishya, a Soodra, or a Kh'shaatriya; whether he is a poet, an outcaste, or a filthy-minded person, he becomes pure, by meditating on the Lord God. He saves himself, and the families of both his parents. ॥1॥ (SGGS p858). According to Ram ‘Ji’ howver, this was not the case, he immediately reached the spot where Shambhuk was doing religious practices and without warning cut of his head. A great deed on the part of a God. And as if to justify this deed, many Brahmins say that the prematurely expired son came back to life after this deed of Ram ‘Ji’. Furthermore to give the episode more religious significance it is said that the other Gods hailed this act of Ram ‘Ji’. 5.) Ravan needed no bridge to come to the Indian mainland from Lanka, but Ram Ji needed a bridge to go to him. Furthermore such a vast bridge was completed in only 5 days? Who was more powerful? The bridgeless or the one who needed the bridge? All this in the face of Ram Ji having many flying chariots. It is mentioned in Uttra Khand: “Countless chariots were flying in the sky. Their shadows on earth looked like the multitudes of locusts.” All these chariots belonged to Ram Ji yet he still needed a bridge. 6.) Ravan having more than one head. We believe this is a symbolisation of Ravan’s strength and/or bhagti which has been wrongly misinterpreted. In all this let us conclude as to the imperfections of Ram ‘Ji’ in the terms of Gurmat: 1.) The slaying of innocent Bali. 2.) The mistreatment of Seeta. 3.) The slaying of an innocent Shudra. 4.) Ram ‘Ji’s’ birth. To sum up Ram ‘Ji’ was neither the perfect king or husband. Neither was he virtuous or loving towards all his subjects. He was bound by the mentality of stratification and lead an anti-Gurmat life. Guru-Sahibaan definitely do not mean this Ram when they say: ਬਿਲਾਵਲ੝ ਮਹਲਾ ੫ ॥ ਭੂਲੇ ਮਾਰਗ੝ ਜਿਨਹਿ ਬਤਾਇਆ ॥ ਝਸਾ ਗ੝ਰ੝ ਵਡਭਾਗੀ ਪਾਇਆ ॥੧॥ ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮ੝ ਚਿਤਾਰੇ ॥ ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗ੝ਰ ਚਰਨ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥ ਕਾਮਿ ਕ੝ਰੋਧਿ ਲੋਭਿ ਮੋਹਿ ਮਨ੝ ਲੀਨਾ ॥ ਬੰਧਨ ਕਾਟਿ ਮ੝ਕਤਿ ਗ੝ਰਿ ਕੀਨਾ ॥੨॥ ਦ੝ਖ ਸ੝ਖ ਕਰਤ ਜਨਮਿ ਫ੝ਨਿ ਮੂਆ ॥ ਚਰਨ ਕਮਲ ਗ੝ਰਿ ਆਸ੝ਰਮ੝ ਦੀਆ ॥੩॥ ਅਗਨਿ ਸਾਗਰ ਬੂਡਤ ਸੰਸਾਰਾ ॥ ਨਾਨਕ ਬਾਹ ਪਕਰਿ ਸਤਿਗ੝ਰਿ ਨਿਸਤਾਰਾ ॥੪॥੩॥੮॥ Bilaaval, Fifth Mehla: He places the one who strays back on the Path; such a Guru is found by great good fortune. ||1|| Meditate, contemplate the Name of the Lord, O mind. The Beloved Feet of the Guru abide within my heart. ||1||Pause|| The mind is engrossed in sexual desire, anger, greed and emotional attachment. Breaking my bonds, the Guru has liberated me. ||2|| Experiencing pain and pleasure, one is born, only to die again. The Lotus Feet of the Guru bring peace and shelter. ||3|| The world is drowning in the ocean of fire. O Nanak, holding me by the arm, the True Guru has saved me. ||4||3||8|| bilaaval mehalaa 5 || bhoolae maarag jinehi bathaaeiaa || aisaa gur vaddabhaagee paaeiaa ||1|| simar manaa raam naam chithaarae || bas rehae hiradhai gur charan piaarae ||1|| rehaao || kaam krodhh lobh mohi man leenaa || ba(n)dhhan kaatt mukath gur keenaa ||2|| dhukh sukh karath janam fun mooaa || charan kamal gur aasram dheeaa ||3|| agan saagar booddath sa(n)saaraa || naanak baah pakar sathigur nisathaaraa ||4||3||8|| Notes: ^ It seems Agni is more superior than Ram ‘Ji.’ * God. According to Gurbani Bhagat Balmik was a worshipper of Akal Purakh. In terms of Gurmat the Ramayan or tale of Ram ‘Ji’ is only a record by him not a scripture. ਬਾਲਮੀਕੁ ਸੁਪਚਾਰੋ ਤਰਿਓ ਬਧਿਕ ਤਰੇ ਬਿਚਾਰੇ ॥ Baalameek Supachaaro Thariou Badhhik Tharae Bichaarae || बालमीकु सुपचारो तरिओ बधिक तरे बिचारे ॥ Baalmeek the outcaste was saved, and the poor hunter was saved as well. 42735 ਮਾਰੂ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੯੯ ਪੰ. ੫ Raag Maaroo Guru Arjan Dev (Maru Mahala 5, pg. 999). ** From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. Guru Nanak, Raag Aasaa Mehal 1, Page 473. Bhai Gurdas pays further tributes to a woman in his vaar: “A woman is the favourite in her parental home loved dearly by her father and mother. In the home of her in-laws, she is the pillar of the family, the guarantee of its good fortune. Sharing in spiritual wisdom and enlightenment and with the noble qualities, with which (the Creator) has endowed her, a woman, the other half of man, escorts him to the door of liberation." (V.16). ***According to various rehatnamas Gurmukh is one who never goes back on his word. Notes: Many Hindus say that Ram is not a God but someone who embodies perfection. A virtuous and noble figure. However Ram’s legend does not hold true to this claim. Sikhs are forbidden from drinking and looking at a women (immorally) other than their own rightful spouse. Ram ‘Ji’ however was the opposite of this. It is said in the Balmik Ramayan, Sarg 125, Shalok 44: “He offered him (Hanuman) villages, 100 cows and 16 beautiful virgins.” Clearly a man who gave women away in this manner would not have stopped at the thought of treating them as sexual objects. In the Rehatnames it has been written: ‘Par nari ki sej, bhul supne hun na jayo' (never enjoy, even in dream, the bed of a woman other than your own wife) (A supplementary ordinance was issued that any one who did not observe any of the four directives, must be re- baptized, pay a fine, and promise not to offend any more; or he must be excommunicated from the Khalsa). Concerning intoxicants: ਸ੝ਆਦ ਲ੝ਭਤ ਇੰਦ੝ਰੀ ਰਸ ਪ੝ਰੇਰਿਓ ਮਦ ਰਸ ਲੈਤ ਬਿਕਾਰਿਓ ਰੇ ॥ ਕਰਮ ਭਾਗ ਸੰਤਨ ਸੰਗਾਨੇ ਕਾਸਟ ਲੋਹ ਉਧਾਰਿਓ ਰੇ ॥੩॥ Su▫ĝḝ lubẖaṯ inḝrī ras pareri▫o maḝ ras laiṯ bikĝri▫o re. Karam bẖĝg sanṯan sangĝne kĝsat loh uḝẖĝri▫o re. (3) Those who are deluded by sensual pleasures, who are tempted by sexual delights and enjoy wine are corrupt. But those who, through destiny and good karma, join the Society of the Saints, float over the ocean, like iron attached to wood.(3) (SGGS p335). More shabads can be found. An immoral man such as Ram ‘Ji’ cannot be the Ram which the Guru’s taught about. He is clearly a mortal ingrossed in himself. Guru Hargobind Sahib Ji fought for religion. He battled the Mughals four times and achieved a stunning victory over them in each battle. Through his battles he expounded the need of weapons for a religion under persecution. Guru Gobind Singh Ji also fought 14 battles in the same spirit against Hindu and muslim fanatics. Ram ‘Ji’ only fought a battle for his own personal slight. Nor did he leave any Granth or teachings as his legacy. Clearly he is not a religious figure. Although it is agreed Balmik composed original Ramayana it is today a matter of debate as to the verses prevalent in the epic. Originally thought to be 24,000, today it consists of 40,000. Hindu extremists have no explanation to this. Many historians believe that Balmik Ji borrowed Ramayana from the Buddhist Dasrath Jatka and changed the storyline. The Buddhist version states that Sita was the sister of Ram 'Ji.' Hence he committed incest by marrying her. Mahatma Gandhi never condemned caste-ism, he only condemned untouchability as a physical act. Ayodhya is described as a city with sky scrapers and infrastructure embedded with gems. Archaeologists are yet to find all this. Ram Chandar is not found in the Vedas. Now I want to do one on how Guru Gobind Singh Ji is not an incarnation of Krishna and how Krishna differs from Gurmat. Can anyone provide me with info that is shabads from Gurbani and Dasam Granth to start me off please?
  12. Hari Singh Randhawa in the above video claims that Sri Guru Nanak Dev ji Maharaj started the udasis Panth and it was not Sri Chand. Today many Sikhs have jumped on this bandwagon and have started saying the same without listening to Katha of Satguru Sri Guru Granth Sahib ji Maharaj or reading Gurbani or reading Bhai Gurdas Ji's Vaars. First Hari Singh Randhawa says this tuk to back up his theory that Satguru started Udasis: gur bcnI bwhir Gir eyko nwnku BieAw audwsI ]5]11] gur bachanee baahar ghar eaeko naanak bhaeiaa oudhaasee ||5||11|| According to the Word of the Guru's Teachings, what is outside is the same as what is inside the home of the self. Nanak has become a detached renunciate. ||5||11|| http://sikhitothemax...p?ShabadID=3666 So at the beginning of this shabad a person ask Satguru Sri Guru Nanak Dev ji Maharaj if he is a yogi, sant ji says. Satguru Sri Guru Nanak Dev ji Maharaj responds by saying: Raag Maaru--Ang-992 jogI jugiq nwmu inrmwielu qw kY mYlu n rwqI ] jogee jugath naam niramaaeil thaa kai mail n raathee || The Yogi who is joined to the Naam, the Name of the Lord, is pure; he is not stained by even a particle of dirt. Then they ask who is a Brahmin from Maharaj a few tuks down and Maharaj responds by saying: bRhmxu bRhm igAwn iesnwnI hir gux pUjy pwqI ] brehaman breham giaan eisanaanee har gun poojae paathee || He alone is a Brahmin, who takes his cleansing bath in the spiritual wisdom of God, and whose leaf-offerings in worship are the Glorious Praises of the Lord. Then at the end Satguru says this to him: gur bcnI bwhir Gir eyko nwnku BieAw audwsI ]5]11] gur bachanee baahar ghar eaeko naanak bhaeiaa oudhaasee ||5||11|| According to the Word of the Guru's Teachings, what is outside is the same as what is inside the home of the self. Nanak has become a detached renunciate. ||5||11|| The above tuk katha starts at 32:15 to the end of the recording. Sant Baba Gurbachan Singh ji Maharaj here makes it clear that Satguru is talking about a spiritual state and it has nothing to do with starting a sect called udasis or being an udasis as Sri Chand was. Hari Singh Randhawa needs to read the whole shabad before doing arth of this one tuk and presenting the tuk to the sangat as if Satguru is saying i am udasis. Hari Singh Randhawa, also uses the following tuk to back up his claim: bwby ByK bxwieAw audwsI kI rIiq clweI] baabae bhaekh banaaeiaa oudhaasee kee reeth chalaaee|| To further understand the people, Guru Nanak donned robes in their manner and preached them to be detached (from the pleasure and pain). http://sikhitothemax...p?ShabadID=5564 From this Vaar of Bhai Gurdas Ji’s i could not find Sant Baba Gurbachan Singh Ji Maharaj’s katha. It is not on Gurmatveechar.com. But in the same Vaar (1) in pauri 38 Bhai Gurdas Ji tells us that Satguru Sri Guru Nanak Dev Ji Maharaj takes off the udasi garb. Listening to this katha Sant ji says that Satguru adorned the udasi garb to teach the udasis what it really means to be an udasi. Sant ji gives the example of how Satguru went to Mecca and Satguru adorned the blue garb. Just because Satguru adorned the blue garb of the Muslims doesn’t mean Satguru became a Muslim or started the Muslim religion. Again Hari Singh Randhawa has failed to learn from his teacher (Sant ji and Bhai Gurdas ji) and has distorted Bhai Gurdas Ji’s Vaars to support Udasis. Hari Singh Randhawa is adding his own man made theories here to support what he believes for whatever reason. Vaar 01 Pauri 38 - Baba Aaiya Kartarpur The above Katha starts at 2:25 Katha on Nirmal Panth: Vaar 01 Pauri 45 - Ziaarat Kar Multaan Di Vaar 01 Pauri 45 - Ziaarat Kar Multaan Di - Version 02 Nirmal Panth is first mentioned at 4:50 to 6:00. Here Sant ji refers to Sikhi as the Nirmal Panth which Satguru started and where Satguru Sri Guru Angad Dev ji Maharaj was the second Guru of this Nirmal Panth. In the second version of the above Katha Sant ji makes it even more clear that Satguru is refering to the Khalsa Panth, by saying in farsi this Panth is called Khalsa Panth. But if you listen to Hari Singh Randhawa he distorts Bhai Gurdas Ji Vaars and says Satguru Sri Guru Nanak Dev ji Maharaj started the Nirmal Samprada. This is wrong because the Nirmal Samprada, which Hari Singh is refering to, was started by Bhai Daya Singh ji. Then again Hari Singh to confuse the sangat says in the 10th form Satguru increased this Nirmal Panth. So Hari Singh should be asked why are you distorting Bhai Gurdas Ji Vaars? Why not do the correct arth of Bhai Gurdas Ji Vaars like your teacher Sant Baba Gurbachan Singh ji Maharaj does? Hari Singh Randhawa also says the Gurus did puja of Sri Chand. Correct me if im wrong and misheard. This is a huge insult to the Gurus by Hari Singh Randhawa. What is Hari Singh’s evidence for this, what is his source? Surely not Bhai Gurdas Ji Vaars or Gurbani because both sources tell us that Sri Chand went against Satguru and the former source tells us that Sri Chand could not find liberation. Does Bhai Gurdas Ji Vaars or Gurbani say anywhere that Satguru started udasi or was a udasi? From Sant Ji’s katha, he has made it clear this was not the case at all. Infact Gurbani give us the explanation of what a Udasi and householder is in this Shabad: This Shabad is by Guru Nanak Dev Ji in Raag Prabhaatee on Pannaa 1329 pRBwqI mhlw 1 ] prabhaathee mehalaa 1 || Prabhaatee, First Mehla: Awvqu iknY n rwiKAw jwvqu ikau rwiKAw jwie ] aavath kinai n raakhiaa jaavath kio raakhiaa jaae || No one can hold anyone back from coming; how could anyone hold anyone back from going? ijs qy hoAw soeI pru jwxY jW aus hI mwih smwie ]1] jis thae hoaa soee par jaanai jaa(n) ous hee maahi samaae ||1|| He alone thoroughly understands this, from whom all beings come; all are merged and immersed in Him. ||1|| qUhY hY vwhu qyrI rjwie ] thoohai hai vaahu thaeree rajaae || Waaho! - You are Great, and Wondrous is Your Will. jo ikCu krih soeI pru hoiebw Avru n krxw jwie ]1] rhwau ] jo kishh karehi soee par hoeibaa avar n karanaa jaae ||1|| rehaao || Whatever You do, surely comes to pass. Nothing else can happen. ||1||Pause|| jYsy hrht kI mwlw itMf lgq hY iek sKnI hor Pyr BrIAq hY ] jaisae harehatt kee maalaa tti(n)dd lagath hai eik sakhanee hor faer bhareeath hai || The buckets on the chain of the Persian wheel rotate; one empties out to fill another. qYso hI iehu Kylu Ksm kw ijau aus kI vifAweI ]2] thaiso hee eihu khael khasam kaa jio ous kee vaddiaaee ||2|| This is just like the Play of our Lord and Master; such is His Glorious Greatness. ||2|| surqI kY mwrig cil kY aultI ndir pRgwsI ] surathee kai maarag chal kai oulattee nadhar pragaasee || Following the path of intuitive awareness, one turns away from the world, and one's vision is enlightened. min vIcwir dyKu bRhm igAwnI kaunu igrhI kaunu audwsI ]3] man veechaar dhaekh breham giaanee koun girehee koun oudhaasee ||3|| Contemplate this in your mind, and see, O spiritual teacher. Who is the householder, and who is the renunciate? ||3|| ijs kI Awsw iqs hI sauip kY eyhu rihAw inrbwxu ] jis kee aasaa this hee soup kai eaehu rehiaa nirabaan || Hope comes from the Lord; surrendering to Him, we remain in the state of nirvaanaa. ijs qy hoAw soeI kir mwinAw nwnk igrhI audwsI so prvwxu ]4]8] jis thae hoaa soee kar maaniaa naanak girehee oudhaasee so paravaan ||4||8|| We come from Him; surrendering to Him, O Nanak, one is approved as a householder, and a renunciate. ||4||8|| http://sikhitothemax.com/page.asp?ShabadID=4838
  13. I have recently had my understanding of a section of Gurbani changed as a result of listening to the context in Katha. Context makes a big difference. My question is- what is the definite literary source of Tika's and Katha's and contexts behind Gurbani. Unlike other religions, Sikhism doesn't really have churches or monestaries where the sole purpose of people is to become experts and pass on this priestly knowledge from one to another; Granthis and jathedars are not pandits, archbishops or monks (who have to undertake years of religious study and training). Is it purely based on third-party (Not by Gurus) writings and scholarly research that people have done mostly after the Gurus time? If so how can one be certain of the stories they tell about contexts or rely on the conclusions they have reached? If it is based on word of mouth, what would happen after thousands of years, as has happend with Christianity where there are different stories in different Gospels (Matthew, Mark, Luke, John etc, some differing greatly).
  14. I think this agniveer website is against Sikhs, Can anyone please provide me with the real translations of these shabads, I think they are deliberately misinterpreting them: 1. God created Vedas (Onkaar ved nirmaye- Rag Ramkali Mahla 1 Onkar Shabd 1) 2. With order of God Vedas were created so that humans can decide what is virtue and sin (Hari aagya hoye Ved paap punya vichaariya- Maru Dakhne Mahla 5 Shabd 17) 3. No one can value the importance of Rigveda, Yajurveda, Samveda and Atharvaveda (Sam Ved, Rig, Yajur, Atharvan brahme mukh maaiya hai traigun, taakee keemat kah na sakai ko….- Marusolahe Mahla 1 Shabd 17) 4. God created day, night, forests, greenery, water and 4 Vedas that are like 4 treasures (Chaar Ved chaare khaani- Rag Maru Mahla 5 Shabd 17) 5. How can glory of Vedas be stated whose knowledge is without end (Ved vakhaan kahahi ik kahiye, oh ve ant ant kin lahiye- Vasant Ashtapadiyan Mahla 1.3) 6. Of the infinite texts, Vedas are the best (Asankh granth mukhi Ved paath- Japuji 17) 7. All the Shastras, Vedas and ancient texts describe the Supreme Lord (Smriti sastra Ved puraan paar brahm ka karahi vakhiyaan- Gaund Mahla 5 Shabd 17) 8. Noble persons elucidate the glory of Vedas but unfortunate people do not understand (Ved bakhiyaan karat saadhujan bhaagheen samjhat nahi khalu- Todi Mahla 5 Shabd 26) 9. Study of Vedas enhances knowledge by blessings of God (Kahant Veda gunant guniya…- Sahaskriti Mahla 5.14) 10. Analysis of Vedas, Shastras and ancient texts enriches the entire family and makes them lucky (Ved puran saasatr vichaaram…. badbhaagi Naanak ko taaram- Gatha Mahla 5.20) 11. Vedas describe the glory of one God (Kal mein ek naam kripaanidhi … ih vidhi Ved bataavai- Rag Sortha Mahla 9 Shabd 5) 12. Do not say that Vedas are false. False are those people who do not analyze (Ved katev kahahu mat jhoothe jhootha jo na vichaare- Rag Prabhati Kabirji Shabd 3) 13. Those who studied Vedas were called Vedis. They initiated noble virtuous acts. Listening to Rigveda, Samveda, Yajurveda and Atharveda destroyed all sins. (Jinai Ved padhyo suvedi kahaaye… Padhe Sam Vedam Yajur Ved Kattham Rigam Ved paathayam kare bhaav hattham… Atharav Ved pathayam suniyo paap nathiyam…- Dasham Guru Granth Sahib Vichitra Natak Adhyaya 4) To check more examples of glory of Vedas in Guru Granth Sahib refer the following: 14. Chauth upaaye chaare Veda- Rag Bilawal Mahla 1 Thiti 15. Chache chaar Ved jin saaje chaare khani chaar juga- Rag Asa Mahla 1 Pati Likhi Shabd 9 16. Oordh mool jis saakh talaaha chaar Ved jit laage- Gujri Ashtapadiyan Mahla 1.1 17. Chare Ved hoye sachiyaar- Asadi // Mahla 1 // 13 18. Chaturved mukh vachni uchre- Rag Gaudi Mahla 5 Shabd 164 19. Chaturved pooran hari naai Ramkali Mahla 5 Shabd 17 20. Chaar pukaarahi na tu maane Ramkali Mahla 5 Shabd 12 21. Chaar Ved jihwa bhane- Rag Sarang Mahla 5 Shabd 131 22. Brahme ditte Ved Rag Malar // Mahla 2 // 3 23. Chaare Ved Brahme kau diye padh padh kare vichari- Rag Asa Mahla 3 Shabd 22 24. Chaare Ved Brahme np furmaayia- Maaru Solahe 3.22 25. Chaare deeve chahu hath diye eka eki vaari- Vasant Hindol 1.1 26. Vedu pukaare vaachiye vaani brahm biaas- Shreeraag Ashtpadiyan 1.7 27. Vedan ganh bole sach koi- Maajh Vaar Mahla 1 Vaar 12 28. Deeva jale andhera jaai Ved paath mati paapan khaai- Raag Suhi 29. Ved pukaarai punn paap surag narak ka veeu- Raag Saarang Vaar 1.16 30. Gurumukhi parche Ved vichari- Raag Ramkali Sidh Gosht Shabd 28 31. Puchhahu Ved pandatiyaan muthi vin maane- Rag Maaru Ashtpadiyan 1.6 32. Man hath kine na paaiyo puchhahu Vedaam jaai- Shri Raag Vaar 3.10 33. Smriti saasat Ved vakhaanai bharmai bhoola tat na jaanai- Rag Maajh Ashtpadiyan 3.18 34. Veda mahi naam uttam so- Rag Ramkali Mahla 3 Aanand 19 35. Hari jeeu ahankaar n bhaavai Ved kook sunaavahi- Rag Maaru 3.9 36. Jugi jugi aapo aapna dharm hai sodh dekhahu Ved puraan- Rag Vilaaval 3.4 37. Saasat Ved puraan pukaarahi dharam karahu shat karam dradaiya- Vilaaval Mahla 4.2 38. Naanak vichaarahi sant jan chaar Ved kahande- Rag Gaudi Vaar 4.12 39. Vaani brahm Ved dharam dradahu paap tajaaiya bal raam jeeu- Suhi Chhant 4.2 40. Das ath chaar Ved sabh poochhahu jan naanak naam chhudaai jeeu- Maaru 4.8 41. Smrat saasat Ved vakhaane jog gyaansidh sukh jaane- Rag Gaudi 5.111 42. Ved puraan smrat bhane- Gaudi 5.144 43. Saasat smrat Ved vichaare mahaapurushan iu kahiya- Rag Gaudi 5.162 44. Ved saasat jan pukaarahi sunai nahi dora- Rag Aasa 5.152 45. Saasat Ved smriti sabhi….- Gujri 5.2 46. Chaar pukaarahi na tu maanahi- Ramkali 5.12 47. Kahant Veda gunant guniya- Salok sahaskriti Mahla 5.14 48. Ved puraan saasatr vichaaram- Gatha Mahla 5.20 49. Ved puraan saadh sang- Rag Gaudi 9.6 50. Ved puraan padhai ko ih gun simre hari ko naama- Rag Gaudi 9.7 51. Ved puraan jaas gun gaavat taako naam hiye mein dhar re- Gaudi 9.9 52. Ved puraan smriti ke mat sun nimash na hiye vasaavai- Rag Sorath 9.7
  15. Sangat Jee, I have been looking through some apps on my android tablet and phone etc which you can search Gurbani which claims to have indexed sources such as Amrit Keertan pothi on it etc. However I have come across a particular shabad which has put some doubts on the internets authenticity. I'm going to use 1 particular shabad as an example and also understand it could just be an exceptional anomaly. The shabad is : Har Sachae Takth Rachhaeaa Sath Sangat Melaa I have an Amrit Keertan pothi from around 40 years ago and this pothi itself has been used by Puraatan Gursikhs. Now line 3 and 6 in the Pothi are as follows : 3 : Gur Simar Manaee Kalkaa Khandae Kee Velaa 6 : Gur Sangat Kenee Khalsaa Manumukhee Duhelaa however on other internet sources and the Amrit Keertan android app also searchgurbani.com it is different and possibly incorrect (I say this because this shabad is from Bhai Gurdas Jee's vaaran and could potentially have 2 different versions) 3: Gur Daas Manaee Kalkaa Khandae Kee Velaa 6 : Sangat Kenee Khalsaa Manumukhee Duhelaa Is there any learned Gursikh here who can clear my doubt and whether I should scrap using these apps etc and just stick to the Gutka Sahib? I use it for Keertan purposes and don't want to be reading the wrong shabad.
  16. http://www.gurmatchanan.com - LIVE BROADCAST SANT BABA RANJIT SINGH DHADRIAN WALE - RIGHT NOW FROM - LUDHIANA, PUNJAB - SAMAGAM BY PANTH MAHAN KEERTANI -BHAI DAVINDER SINGH SODHI LUDHIANA WALE PLEASE WATCH AND SPREAD- VERY IMPORTANT ISSUES TO BE DICUSSED BY SANT BABA RANJIT SINGH JI
  17. The Experience beyond Science or rationality As I read Guru Nanak, I do not believe that what he has given to his Sikhs is about science and its discoveries in context of the Creator; finding science from religious scriptures is a common fallacy; the science is an open field of conquering possibilities, but it is not complete in its mission, and it never will be. What the Guru says while talking about infinite form of the Creator can possibly resemble with some facts we know today about the universe through science; however, the Guru hasn’t disclosed scientific facts intentionally. I have read some Muslims writers on the net who are bent upon proving that actually Holy Quran is mentioning things which were not known to the public at the time of their prophet, some Hindus are trying to prove that the concept of airplane exists in Vedas on the base of a word “wahan” used in the scriptures, and such a list of boasters of various faiths goes on; unfortunately, some Sikhs are also trying to contend with those boasters. Guru Nanak has declared that it is impossible to define infinity; therefore, it is not possible to express the infinite Creator. That teaches us a lesson to avoid describing that which is beyond words. Taking evolution of the world as a base, in the issue of The Sikh Bulleten” (January 2012), Dr Chahal, has tried to prove that Guru Nanak doesn’t believe in a soul or in after death scenario , and he also believes that the past deeds are not responsible for the current miseries one endures as it is said often in Hindu ideology that everything occurs because of past “Karma”; how far Dr Chahal understands the Guru in this context, we shall look at it by addressing the quotes he has introduced to us from Gurbani to justify the Guru’s thinking in his conclusion. In the article, Dr Chahal believes that Guru Nanak doesn’t believe in existence of “soul” but a principle of evolution; though Guru Nanak came before Charles Darwin (1809-1882), he introduces to the mankind “the evolution of life”; in a nut shell; it is fair to say that according to Dr Chahal, the Guru believes that there is a body formed from five elements, and it comes into life with consciousness; as it crumbles, everything finishes right here; this human body has reached to its form through an evolution which is described in Sri Guru Granth Sahib. To support that idea, he gives some quotes; I have no intention to criticize what Dr Chahal believes in just as I, being a strong believer of the Creator, have no problem with an atheist who may suspect me to be in an illusion. Whatever such atheist may say about me, will not shatter my faith in the Creator. In the same manner, Dr Chahal’s views are his, but my concern is his way of distorting Gurbani to support his beliefs. I am going to question his interpretation and translation (done by him or someone) of Gurbani referred in his article. I am going to quote the entire shabdas from which the quotes are taken so that we can see if the idea presented in his given quotes matches with the idea conveyed in the entirety of the shabdas. To support the theory of evolution, Dr Chahal quotes the following verses, on 176, SGGS; the shabda is addressed to a follower: ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ Ga▫oṛī gu▫ārerī mėhlā 5. Raag Gaurhi Guareri, Bani of Fifth Nanak ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥ Ka▫ī janam bẖa▫e kīt paṯangā. .) Ka▫ī janam gaj mīn kurangā. In Essence: In many lives you have been a worm and a mot; in many lives, you have been an elephant, a fish and a deer; ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥ Ka▫ī janam pankẖī sarap ho▫i▫o. Ka▫ī janam haivar barikẖ jo▫i▫o. ||1|| In many lives you have been a bird and a snake, in many lives you have been yoked as a horse and an ox; Please note down the word: Hoeeo/ ਹੋਇਓ, which means “became” and also the word “Joeeo (ਜੋਇਓ,)”, it is a passive form of “johna” which means to yoke; do these words tell us about the evolution? After that, the Guru comes to remind the follower about the life he has: ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥ Mil jagḏīs milan kī barī▫ā. Cẖirankāl ih ḏeh sanjarī▫ā. ||1|| rahā▫o. This is a chance (turn/ਬਰੀਆ ) to meet the Master of the world, meet Him, because you have obtained this human body after a long time (ਚਿਰੰਕਾਲ ) . Pause Idea starts with other lives through which realization of the Creator is not possible; after a long time, the human body is obtained. Have we gone through all these lives - each and every life - before reaching to this human body or these are the stages of human evolution? As we read the whole Shabda, it doesn’t appear that it is indeed all about evolution (principles of mutation and selection). Some try to take these existences as Metaphors of stages of life, which totally makes no sense when a tree or vegetation is referred as an existence. There are new discoveries in molecular biology; we need to hesitate to mortgage Gurbani thought to such theories anyway; please read the following views of biologist Michael Denton: Darwin's Theory of Evolution is a theory in crisis in light of the tremendous advances we've made in molecular biology, biochemistry and genetics over the past fifty years. We now know that there are in fact tens of thousands of irreducibly complex systems on the cellular level. Specified complexity pervades the microscopic biological world. Molecular biologist Michael Denton wrote, "Although the tiniest bacterial cells are incredibly small, weighing less than 10-12 grams, each is in effect a veritable micro-miniaturized factory containing thousands of exquisitely designed pieces of intricate molecular machinery, made up altogether of one hundred thousand million atoms, far more complicated than any machinery built by man and absolutely without parallel in the non-living world……… “Despite the tremendous increase in geological activity in every corner of the globe and despite the discovery of many strange and hitherto unknown forms, the infinitude of connecting links has still not been discovered and the fossil record is about as discontinuous as it was when Darwin was writing the Origin. And: The first big problem with evolution is that the fossil record increasingly does not, honestly viewed, support it, a fact that famous Prof. Steven Jay Gould of Harvard has described as "the trade secret of paleontology." Evolutionary theory claims that there once existed a whole series of successive forms of the various organisms alive today. These supposedly changed by infinitesimal amounts with each generation as they evolved into the present varieties, so the fossil record should show these gradual changes, but, it doesnt. Instead, it shows the sudden emergence of new species out of nowhere, fully complete with all their characteristics and not changing over time. It is almost entirely devoid of forms that can plausibly be identified as intermediates between older and newer ones. This is popularly known as the "missing link" problem, and it is massively systematic across different species and time periods. Worse, this problem is getting worse, not better, as more fossils are discovered, as the new fossils just resemble those already found and doesn’t fill in the gaps. In Darwin's day, it was easy to claim that the fossils were there but had not been discovered. Problem is, we now have hundreds of thousands of well-catalogued fossils, from all continents and geologic eras, and we still haven't found these intermediate forms. Should we close our minds and attach Gurbani quotes to such theories just to prove that the Guru Nanak talked about science? Now coming back to the shabda ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥ Ka▫ī janam sail gir kari▫ā. Ka▫ī janam garabẖ hir kẖari▫ā. In many lives you have been created rock and mountain (it means confined to a rock or mountains within); ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥ Ka▫ī janam sākẖ kar upā▫i▫ā. Lakẖ cẖa▫orāsīh jon bẖarmā▫i▫ā. ||2|| In many lives you have been made the vegetation (or plants); you have been made wander into eighty four existences. (I take Janam as a life not as a stage; wherever a word is used in metaphoric expression, it is made clear through the context it is used in; therefore, we cannot blindly take a word and turn it into metaphoric usage) Please remember, the Guru is using established belief of eighty four existences; to convey the idea of evolution, we cannot base evolution on such a believed concept. Besides, from animal or insect, how evolution leads to a tree? Also a point to be noted is that here in the above verse, the Guru defines “Janam” by using the word “jon” which means existence. Jon is not a stage of a life either as some say so to support their own thinking against the concept of reincarnation in Gurbani because we don’t act like trees and plants because of Maya entanglement, and then through Gurbani, improve ourselves from trees to spiritually perfect individuals. In evolution, existences are not exchanged; it is a long process through which lives of different spices said to be changed in mechanism under different environments. ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥ Sāḏẖsang bẖa▫i▫o janam parāpaṯ. Kar sevā bẖaj har har gurmaṯ. Now you have obtained this life; therefore, in the company of Prabh’s devotees through the Guru guidance, remember Hari (the Creator). ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥ Ŧi▫āg mān jẖūṯẖ abẖimān. Jīvaṯ marėh ḏargėh parvān. ||3|| Forsake pride, falsehood and conceit, and one who gets rid of self conceit (becomes detached) becomes accepted in the court (of the Creator). ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥ Jo kicẖẖ ho▫ā so ṯujẖ ṯe hog. Avar na ḏūjā karṇai jog. Oh Prabh! Whatever occurs, it occurs because of you and will occur as per your Will; there is none other than you who is potent to do anything. ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥ Ŧā milī▫ai jā laihi milā▫e. Kaho Nānak har har guṇ gā▫e. ||4||3||72|| We can meet you if you unite us with you. Nanak says: sing the virtues of Hari Dr Chahal writes in his conclusion: “Different opinions on the existence of soul in Gurbani are because of its different interpretations. The interpretation of Gurbani under the influence of ancient philosophy (?) and the Vedantic philosophy will lead to the existence of soul while the interpretation of Gurbani in its real perspective application of Science and logic will lead us to the Non-existence of soul”. Why we need ancient or Vedanta- philosophy or application of science to interpret Gurbani which is already interpreted in Sri Guru Granth Sahib? Almost every idea, Guru Nanak has written is interpreted by his descendant Gurus. As Nirmale and Udasi and other interpreters, who aligned with all Hindu scriptures, have tried to bury the Guru’s concept by aligning Gurbani to Hindu scriptures, (Sadhu Abanand in his Jap Ji interpretation states that Guru Nanak was a disciple of six Gurus without any support from Gurbani because he wanted to promote what he believed in not the Guru, Interpreter of Teeka Freedkoti lived on a grant of a Sikh King but he, while interpreting Gurbani, keeps bringing rituals as important for the life even though the Guru rejects them, for just one example check on 1191 SGGS, verse numbers 7 and 8), the new kind of scholars are also failed to get rid of nostalgia of science while interpreting Gurbani; in both, I don’t see any difference but their own ideologies interfering with Gurbani. Just look the continuity of the thought in above quoted Shabda, do you see any hint of evolution in it? I don’t. The shabda is about life related to different species; and it is said that after all those existences, it is the human life in which one can remember the Creator as in those previous lives, it was not possible; it is that simple. Now, the Guru states how actually a part of the Creator exists in us and merges back to Him at death; this coming out of Him and then going back to Him is called “Chalat,” a staged play ”. The Creator in His Sargun form goes through this staged play. We get attached to our dear ones and at death we suffer because of that, the Guru suggests us to take the death of human as His staged play, it is on 885 SGGS: ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ Rāmkalī mėhlā 5. Raag Ramkli: Bani of Fifth Nanak ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā. In Essence: The breath merges in the air; the light (of the dead) blends in the Main light (All Pervading light/Jyoti). Please note that merging of breath with air is not enough for the Guru, he elaborates it further by saying the light merges in the Main light (Please see the difference between “ਜੋਤੀ” and “ਜੋਤਿ”; it tells the whole story) ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥ Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1| The body becomes the dust it came from (Here, idea expressed is about the matter; as matter doesn’t die either, the body actually got another form as a matter). What is the base of the bewailing person for crying? (He cries in doubt) Now the Guru takes the idea further: ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥ Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o. Oh brother! Who has died? Oh Divine ones (the knowers of the Creator) ponder over it! It is just a wondrous play. Pause Through the Guru, it is understood that it is just a play in force. How this wondrous play is played is beyond words. The important thing is to realize that it is just His staged play. A natural change occurs as the play is staged by the Creator; it also indicates that the death doesn’t come to the light that permeates in an alive body (remember the word “ਜੋਤੀ”); the Guru calls it literally a part of the Main light (“ਜੋਤਿ”), the Creator; if this whole process is only up to the breath that merges in the air, why the Guru needs to talk about the light and another light in which it merges, and what is that light that merges with another light? The Guru makes it clear that through Prabh’s play, the light comes to exist in the body and at so called “end/death”, the breath merges with the air and the body (material) in the dust (material); however, the light returns to the light it emanates from. The science doesn’t approve such statements. How we can dig out science out of a spiritual experience? Science defines what is found, but what is still more out there, it is silent on it; the spiritual experience has nothing to do with the science discoveries. The Guru doesn’t talk about the origin of life as the science does; just look what Guru says on 3 SGGS ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ Kīṯā pasā▫o eko kavā▫o. Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o. In Essence: with His only ordinance, He (the Creator) created the expansion; as per that ordinance, millions of rivers began to flow.Some people can dig the big bang theory out of above verses. Shabda we were discussing continues: ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī. No one knows what is the next (the Guru is just saying that no one knows what occurs after death exactly, but as per guided by doubt, the people cry and do some religious ceremonies to secure peace for the dead; obviously doing all that without experiencing the truth is useless). And, the bewailer doesn’t know that he or she will also depart (eventually) ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥ Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2|| All these are bonds of attachment and doubt. The life is just like a dream, as it ends, one grieves in vain. ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥ Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār. The Creator has fashioned this system. One (as it is being talked about a person) comes and goes as per eternal Will of the Creator. Forget about ancient philosophy or Vedanta - claims; let us ponder over above verse: Who is that who comes and goes? Think about it. ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥ Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3|| No one dies; no one is capable of dying; it doesn’t perish, it will remain eternal (It will be useful if we can relate this expression with “Akaal Moorat”). What is Imperishable? As per Dr Chahal, one takes birth, lives and dies and the story ends, right? What or who doesn’t die? Is it matter? If so, it doesn’t add up because about the matter, the Guru already said, “the dust merges with the dust”; obviously, it is not the matter. As Gurbani says that everything is perishable (Please remember, in that context, physical perishability is about a change in existing forms), then what is that which is not capable of perishing? Isn’t it the light? Isn’t it the soul (jeea)? If not then what is imperishable and who or what is discussed in the context of the so called death? Those who deny the existence of soul and also claim that Gurbani doesn’t accept existence of soul should answer above questions one by one. It is though obvious, the Guru talks about “Jeea/soul” a part of the Creator. What it looks or appears like, or usually thought about, actually it is not: ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥ Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o. What you think of the soul, it is not like that. I sacrifice to that person who knows it (this imperishable thing). Again it is stressed that what is often thought about “Jeea/soul/light,” it is not like that; so what is the truth? It doesn’t die because it is a part of the all pervading Jyot (i) or a form of waves; the Guru defines the Creator as “ being spread in countless waves:(275 SGGS: ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥ Pasri▫o āp ho▫e anaṯ ṯarang. Lakẖe na jāhi pārbarahm ke rang. In Essence: The Creator is expanded in countless waves; it is impossible to express His plays) To understand above verses in brackets, it will be easier to understand His existence as all pervading power if we study “the wave structure of matter”, we will understand how He exists everywhere. In another example to understand His oneness with all the forms, if we take a part of a big glowing light and put it aside, it will appear the same light, and if we hide that light in a glass container, it will appear a little different; however, still it remains the same light (a part). What we are, we are because of Him because we emanate from Him; we see difference between Him and us because we have built walls of conceit, lust, greed, anger and attachment before us that make us think ourselves different than the Original light or wave, the Creator. If we grasp that, only then we can understand why Bhagat Kabir says: on 1158 SGGS ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ Sanṯan sang kabīrā bigri▫o. So Kabīr rāmai ho▫e nibri▫o. ||4||5| In Essence: In association of His devotees, Kabir has also lost his identity, now that Kabir has become Prabh (he has become one with Prabh). This is what Guru Nanak wants his followers to be, not after death but while alive; when our created walls are crumbled, no difference is left between the Creator and us. The light that goes in change stables with Him; no change then remains due for it. The Guru concludes in the same shabda we are discussing:ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥ Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10|| Nanak says: the Guru has dispelled the doubt and I know now that no one dies and no one comes and goes (in every show it is that light, a part of the Creator). What happens then? That part (jotee) of the Main Jyot (i) goes through His created plays; our thought are stuck with the body; as it crumbles, we think, the resident of it has died; the Guru dispels that doubt by telling us that it is actually imperishable like its origin. As per the science, a person dies, but as per Gurbani, no one dies, but the “Jeea” goes through a process of change as being a part of Him. Change is not death. Death is end of everything, but the Guru talks beyond that in Asa Dee Vaar. In the following shabda, the Guru clearly says that it is not you or I who speak but the Creator: on 152, SGGS, the Guru is not referring to death but spiritual progression, but Dr Chahal looks at it as death – occurrence: ਗਉੜੀ ਮਹਲਾ ੧ ॥ Ga▫oṛī mėhlā 1. Raag Guarhi of First Nanak ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥ Pa▫uṇai pāṇī agnī kā mel. Cẖancẖal cẖapal buḏẖ kā kẖel. In Essence: body is a union of air, water and fire, within it plays flickering mind- intellect; ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥੧॥' Na▫o ḏarvāje ḏasvā ḏu▫ār. Bujẖ re gi▫ānī ehu bīcẖār. ||1|| In the body there are nine openings and there is the tenth gate (to see and understand), the brain/state of mind (where it rises above Maya influences); oh scholar! Understand this idea (a secret, below a hint is given about it): ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ Kathṯā bakṯā sunṯā so▫ī. Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o. (now the idea is expressed) only the Creator talks and hears, if one realizes one’s “self” only then one obtains divine knowledge. Pause Realizing “the self” is to know from where it has come or what is its origin; once the self is related to the origin, the duality goes away. In the followings words, the Guru is not talking about death at all but about spiritual progression; please read carefully: ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥ Ḏehī mātī bolai pa▫uṇ. Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ. In the body, the breath is alive (ਬੋਲੈ ਪਉਣੁ bolai pa▫uṇ), find it out oh scholar, what has died? What the Guru means is this that the breath is alive and if so, what is that which dies then (or should die in spiritual progression) DR Chahal looks in these verses the death; his quote – interpretation, “The body is made of soil (various elements) and through which one speaks is the vibration of the wind. Try to understand oh wise man, who has died?...” There is hint of breath that still exists, from where Dr. Chahal brings the idea of death? I am amazed to read his interpretation. The following verses make it clear how Dr Chahal incorrectly talks about death in this context: ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥ Mū▫ī suraṯ bāḏ ahaʼnkār. Oh na mū▫ā jo ḏekẖaṇhār. ||2|| That consciousness and self conceit, which were into strife, have died; however, that one has not died who actually sees all that (means only inclinations toward conceit, greed, attachment, lust and other vices are dead, hint is about spiritual progression) ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥ Jai kāraṇ ṯat ṯirath jāhī. Raṯan paḏārath gẖat hī māhī. For the one people go to visit places of pilgrimages, that jewel exists within; ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥ Paṛ paṛ pandiṯ bāḏ vakẖāṇai. Bẖīṯar hoḏī vasaṯ na jāṇai. ||3|| Pundits read scriptures and enter into arguments; however, they don’t know for what they go to visit places of pilgrimages, exists within them. ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥ Ha▫o na mū▫ā merī mu▫ī balā▫e. Oh na mū▫ā jo rahi▫ā samā▫e. I haven’t died but the calamitous ignorance and conceit; (obviously) the one that resides within hasn’t died; ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥ Kaho Nānak gur barahm ḏikẖā▫i▫ā. Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4|| Nanak says: the Guru has shown me Brahm, the Creator, and I don’t see Him dying (“I” is part of Him; if He doesn’t die, how can “I” die? who realizes this, understands that no one actually dies; it is a play staged by Him) The next quote in the article of Dr Chahal is this (on 648 SGGS): ਮਃ ੧ ॥ Mėhlā 1. First Nanak ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi. In essence: some people cremate their dead, some burry them, and some throw them to dogs; ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi. Some people throw their dead in the water and some in a dry well; ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥ Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2|| Nanak says: they don’t know where their dead relatives go? The Guru is saying that based on their beliefs, people treat the bodies of their dead relatives differently without knowing the truth behind the death and after death. There is no direct statement made in the above sloka by the Guru about the soul in context of its existence. Does he say that they don’t know that there is no soul or that there is and it goes to certain place? No, he is simply addressing only people’s different beliefs which are totally devoid of truth. In other words, when people don’t know what occurs to the dead, why they indulge in certain things for the well fare of the dead? The Guru says nothing more than this in the above verses. Dr Chahal distorts the following Gurbani quote very badly; it is on 730, SGGS ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਭਾਂਡਾ ਹਛਾ ਸੋਇ ਜੋ ਤਿਸੁ ਭਾਵਸੀ ॥ ਭਾਂਡਾ ਅਤਿ ਮਲੀਣੁ ਧੋਤਾ ਹਛਾ ਨ ਹੋਇਸੀ ॥ ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥ ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਤਿਹੁ ਲੋਕ ਸੁਣਾਇਸੀ ॥ ਨਾਨਕ ਆਪਿ ਨਿਹਾਲ ਸਭਿ ਕੁਲ ਤਾਰਸੀ ॥੧॥੪॥੬॥ Sūhī mėhlā 1. Bẖāʼndā hacẖẖā so▫e jo ṯis bẖāvsī. Bẖāʼndā aṯ malīṇ ḏẖoṯā hacẖẖā na ho▫isī. Gurū ḏu▫ārai ho▫e sojẖī pā▫isī. Ėṯ ḏu▫ārai ḏẖo▫e hacẖẖā ho▫isī. Maile hacẖẖe kā vīcẖār āp //ṯā▫isī. Maṯ ko jāṇai jā▫e agai pā▫isī. Jehe karam kamā▫e ṯehā ho▫isī. Amriṯ har kā nā▫o āp //ṯā▫isī. Cẖali▫ā paṯ si▫o janam savār vājā vā▫isī. Māṇas ki▫ā vecẖārā ṯihu lok suṇā▫isī. Nānak āp nihāl sabẖ kul ṯārsī. ||1||4||6|| Raag Soohi, Bani of First Nanak. In essence: if the mortal is pure, Akalpurakh will be pleased with him, but if he is extremely filthy, by bathing (wahing), he cannot become good. If the mortal goes to the Guru, he will obtain understanding about becoming pure, and in the Guru’s refuge, he can become pure; then, Akalpurakh bestows the understanding of distinguishing between good and bad. Don’t think that hereafter one can obtain Him (this statement refutes the claim of those who do religious rituals but remain in lust, greed, conceit, attachment and anger and then claim to be with Him hereafter). What one sows, so shall one reap. Akalpurakh Himself bestows His Immortalizing Name as a gift. Then, one departs from here as honorable one, and music of joy is played. What to speak of poor mortals, Akalpurakh makes glory of His devotee renown in three worlds. Nanak says that when Akalpurakh bestows His grace, the mortal saves not only him but also all his family lineage. Unfortunately, Dr Chahal selects a couple verses and interprets them, here are they: ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ One must not understand that the karmas (good or bad deeds) of the current life are rewarded in the next world. It is here in this world ‘what (deeds) you sow so shall you reap. If we look at the entire shabda, do we see that the Guru talks about the reward of done deeds to be achieved in the next world in above verses? Or is it the theme of the all verses? To understand the theme, we need to read the first five verses before the verses Dr Chahal quotes; in them, no hint is given about receiving rewards in next life. Actually, the Guru talks about becoming virtuous through the Guru counseling to become pleasing to the Creator; then, he stresses that we shouldn’t think that at our own, we will have Him hereafter if we remain filthy with lust, greed and so on; If through the Guru, one becomes virtuous, He will bestows His Name; then one departs with glory. If we go back on the concept of non existence of soul, then we must also think what glory is needed at the time of the end? We die and everything is finished, do we really need the glory “aggai/hereafter”? Let us go to Asa Dee Vaar; this very thought is expressed in there too with slightly different way; here, the glory of the departing person is referred, but there, a plight of a person, who lives ignoring the Guru, is expressed; what his plight can be hereafter? Find out in the quote given below; I wonder why the Guru has to talk about hereafter when there is no “hereafter” as per the principle of non existence of soul? Let us look two stanzas on 64 SGGS from Asa Dee Vaar ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥ Pa▫oṛī. Nānak jī▫a upā▫e kai likẖ nāvai ḏẖaram bahāli▫ā. Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāli▫ā. Thā▫o na pā▫in kūṛi▫ār muh kālĥai ḏojak cẖāli▫ā. Ŧerai nā▫e raṯe se jiṇ ga▫e hār ga▫e sė ṯẖagaṇ vāli▫ā. Likẖ nāvai ḏẖaram bahāli▫ā. ||2|| In Essence: After creating beings, they are made subject to Dharma/righteous judgement. Under that, based on the truth, decision is taken and faulty ones are taken out. Such false beings get no place and get dishonored in His justice, and they go through miseries; who are absorbed in your Name, oh Prabh, only they pass (that test); the cheaters get defeated. Thus, the Justice of the Almighty has been established. Its application is given in the next stanza: ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥ Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. Man anḏẖai janam gavā▫i▫ā. ||3|| Stanza: In Essence: After having enjoyed reveling, the body becomes heap of ashes and the soul (ਭਉਰੁ) goes away. When the mortal dies, the soul is led away in a control; the mortal’s good and bad deeds are explained as per the account of the deeds. (Being at fault), the ਭਉਰੁ (soul/jotee) gets no place, and no bewailing is cared about either. Thus, the blind one (in Maya) has wasted his life. Why the Guru goes in detail how Prabh’s justice is served? How His devotees are spared but mind slaves suffer after death scenario? After death, what account is left anyway to be settled about which the Guru talks about if the soul doesn’t exist? We see that the word “Joni” is used for womb existence which can also be taken as any way of coming into existence; Fifth Nanak explains that the Creator doesn’t go in a womb (permeating in others is different concept); the words he uses to express that automatically defines :”awai Jawai” or “awan jawan” means to come here on this planet and to depart from here, and when specially these expressions are used in Gurbani along with the word “Joni/existence” or :garbh/mother’s womb”, they certainly convey the meaning of “coming and going” means coming and going into existence; these words are frequently used in SGGS. Let us look at that ( it is on 1136 SGGS) it is made clear how the word “joni” conveys the meaning of mother’s womb and the phraise “awai jawai or awan jawan’ for “coming and going here on this planet”; in the following verses, the Guru indirectly addresses those who believe that Lord Krishana is the Creator: ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥ ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ Sagal parāḏẖ ḏėh loronī. So mukẖ jala▫o jiṯ kahėh ṯẖākur jonī. ||3|| In Essence: (Shabada is addressed to the person who thinks Krishan Ji is Akalpurakh) The biggest sin of all is giving a lullaby to a stone-god, may that mouth burn which says that the Creator enters into an existence The Guru also makes it clear what does mean by “awai jawai” as I stated above: ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥ Janam na marai na āvai na jā▫e. Nānak kā parabẖ rahi▫o samā▫e. ||4||1|| In Essence: Prabh of Nanak neither takes birth nor dies; He doesn’t come and go. He always remains pervading (Obviously, the meaning of Janam and Maran and Awai na Jae is made clear here). If we read Pahre on 76 and 77 SGGS, we see the use of the phrase “awan jana/coming and going” by First Nanak which is defined by the fourth Nanak as: janam maran dukh/pain of birth and death, and then Fifth Nanak defines it as “bahu joni dukh/ pain of many existences. First Nanak’s bani is interpreted by other Gurus in very simple way; if we follow the track of the words used in there, we totally don’t need Vedanta philosophy or any other philosophy to understand him. On 152, SGGS, the Guru talks about the desires and conceit that detour us from virtuous way, this is also taken as “the Guru’s opinion on death” by Dr Chahal which is incorrect: ਗਉੜੀ ਮਹਲਾ ੧ ॥ Ga▫oṛī mėhlā 1. Raag Gaurhi, Bani of First Nanak ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ Jāṯo jā▫e kahā ṯe āvai. Kah upjai kah jā▫e samāvai. In Essence: how to understand from where it comes? From where does it springs up and in what does it merge? ( the Guru is talking about attachments of desires we have, not about the death as DR. Chahal states) ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥ Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. Ki▫o abẖināsī sahj samāvai. ||1|| Why the mortal is bound (by those desires and so on) and how can he be liberated to settle in ever stable state? ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ Nām riḏai amriṯ mukẖ nām. Narhar nām narhar nihkām. ||1|| rahā▫o. (Answer) one who utters Naam and keeps Naam in heart, like Immaculate Prabh Naam, one becomes immaculate. Pause Now the Guru elaborates on from where the desires and attachments origin and how through Naam they still within: ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ Sėhje āvai sėhje jā▫e. Man ṯe upjai man māhi samā▫e. They come naturally and end naturally; they originate from the mind and end in it. ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥ Gurmukẖ mukṯo banḏẖ na pā▫e. Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2|| The Guru follower remains liberated and doesn’t get bound by attachments and desires; reflecting through Shabd on Hari’s Name, thus one becomes liberated. ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ Ŧarvar pankẖī baho nis bās. Sukẖ ḏukẖī▫ā man moh viṇās. The mortals are like the birds staying on a tree for a night (The Guru means: a temporary life), and because of the attachment they harbor in the mind, they endure peace and sorrows and this way they perish. ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥ Sājẖ bihāg ṯakėh āgās. Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3|| the bird come to stay on a tree, but as the night passes, they depart looking to the sky (means the mortals come and leave this world as the birds come to rest on a tree for a night); this way they wander in many directions as per their actions. In the above quote, I don’t see any reference of “a defined death” but a reference to the death to take this life as “a temporary stay” to inspire the follower to get over with attachments, and the Guru also elaborates how we get bound from attachment and desires that spring up within. There is another quote, by referring which Dr Chahal concludes that the Guru clearly says that there is no birth after this life. It is amazing how such a claim can be made when the same Guru talks about repetition of births; let us look at the quote Dr Chahal gives in his article: It is on 1096 SGGS ਡਖਣੇ ਮਃ ੫ ॥ Dakẖ▫ṇe mėhlā 5. Dakhne, Fifth Nanak ਆਗਾਹਾ ਕੂ ਤ੍ਰਾਘਿ ਪਿਛਾ ਫੇਰਿ ਨ ਮੁਹਡੜਾ ॥ Āgāhā kū ṯarāgẖ picẖẖā fer na muhadṛā. In Essence: Long to move forward instead of looking backward ( “fer nh “means “do not turn”, “mohadra” means “shoulder”, message is: what is done is done and move on) ਨਾਨਕ ਸਿਝਿ ਇਵੇਹਾ ਵਾਰ ਬਹੁੜਿ ਨ ਹੋਵੀ ਜਨਮੜਾ ॥੧॥ Nānak sijẖ ivehā vār bahuṛ na hovī janamṛā. ||1|| Nanak says: become successful in this very turn ( in this life ਇਵੇਹਾ ਵਾਰ ) so that again there will be no birth (ਹੋਵੀ ਜਨਮੜਾ ), ( it doesn’t say there is not no birth or “Hai”.) Where is the language in this verse through which the Guru declares that there is no birth after death? It is a turn which should be utilized, but for what? Answer is to remember the Creator. This is what is stressed throughout all Sri Guru Granth Sahib. We don’t plan to leave something incomplete to complete in the next birth; therefore, we don’t need to be told that there is no birth after this; therefore, don’t leave anything unfinished. Point is: do it now so that we don’t have to go through another turn. Guru Nanak actually is expressing clearly how coming to this world is stopped through reflecting, understanding and realizing Akalpurakh; that shows how Naamu contemplation frees from coming back to this world; if still people want to remain in denial, it is their choice, but the Guru has said so in chrytal clear words; it is on 1328, SGGS: ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ Parbẖāṯī mėhlā 1. Raag Prabhati, Bani of First Nanak ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥ Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā. In Essence: those ones who have no beauty, caste (high status) and bodily power, ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥੧॥ Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā. ||1|| When they meet the true Guru, they obtain immaculate Prabh; they live in the love of Naamu; ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥ A▫oḏẖū sėhje ṯaṯ bīcẖār. Oh detached one! In poise, reflect on Akalpurakh (contemplate Him in love with stilled mind), ਜਾ ਤੇ ਫਿਰਿ ਨ ਆਵਹੁ ਸੈਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ Jā ṯe fir na āvhu saisār. ||1|| rahā▫o. Then you will not come into the world again. Pause (Pleae note down the words ਫਿਰਿ and ਆਵਹੁ ਸੈਸਾਰਿ ) My question to the none believers of the soul is that why Guru Nanak is saying that after reflecting and contemplating Akalpurakh, one doesn’t come to this world again? We need to understand why the Guru asks us to deem this life as “a short stay” on this earth and makes us aware that to what we get attached, do not give us a company as we depart from here. Now let us look at the following statements made by the Guru on 918, SGGS: ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle. In Essence: the family you see will not go with you; We know our family remains behind, but where are we going leaving the family behind? ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai. When it will not go with you, why to get attached to it? ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai. Do not do anything which leads to repentance in the end; ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle. Listen to the teachings of the true Guru that will be with you (to support you) What is that teaching of the Guru? Answer: ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥ Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11|| Nanak says: oh dear mind, contemplate eternal Prabh always. If the family doesn’t go with us, how Naam or singing of His praises can go with us when we are finished right here? If Naam goes with us as per Gurbani, then the death is not an end. After death, where are we going? Aren’t we finished right here as per “non existence of soul thought”? Isn’t the Guru saying that it is He who remains with us hereafter? Now look at the following shabda in which Fifth Guru says contrary to Dr Chahal’s conclusion on 1137 SGGS: ਭੈਰਉ ਮਹਲਾ ੫ ॥ Bẖairo mėhlā 5. Raag Bhairo, Bani of Fifth Nanak ਕੋਟਿ ਮਨੋਰਥ ਆਵਹਿ ਹਾਥ ॥ ਜਮ ਮਾਰਗ ਕੈ ਸੰਗੀ ਪਾਂਥ ॥੧॥ Kot manorath āvahi hāth. Jam mārag kai sangī pāʼnth. ||1|| In essence: millions of wishes are fulfilled (by Naam). Naamu ( Naam is clearly referred in the Rahao Verse) is the companion on the path of death; ਗੰਗਾ ਜਲੁ ਗੁਰ ਗੋਬਿੰਦ ਨਾਮ ॥ ਜੋ ਸਿਮਰੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਵੈ ਪੀਵਤ ਬਹੁੜਿ ਨ ਜੋਨਿ ਭ੍ਰਮਾਮ ॥੧॥ ਰਹਾਉ ॥ Gangā jal gur gobinḏ nām. Jo simrai ṯis kī gaṯ hovai pīvaṯ bahuṛ na jon bẖarmām. ||1|| rahā▫o. Gur Prabh”s Naam is pure like the water of Ganges (it is common quote in Indian culture: pure like Ganges); one, who contemplates Naam, becomes liberated, and by tasting Naam, one doesn’t wander in existences again. Pause Look at the words “ ਜੋਨਿ ਭ੍ਰਮਾਮ “, we already have seen a quote given above in which the Guru points out “Joni” to be born. One cannot just keep saying that “Janam” means a stage of life or evolusion,” and “to be in womb of mother” is another stage of life, and when the Guru talks about Lord Krishna (quote given above) and uses these expressions, only then we should believe that it is about birth and death; we cannot have both ways. On 1138 SGGS, the Guru says: ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ ॥ ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥ Paṯiṯ pāvan parabẖ ṯero nā▫o. Pūrab karam likẖe guṇ gā▫o. ||1|| rahā▫o. Prabh! Your Name is the purifier of the sinners. As per the destiny, one sings praises of Prabh. Pause Siging His praises is related to preordained destiny? How one can justify “ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ‘preordained destiny” (or let us say “earlier done deeds”) in context of science? How Prabh’s Naam remains helper, please read on 230 SGGS: ਗਉੜੀ ਮਃ ੩ ॥ Ga▫oṛī mėhlā 3. Raag Gauri, Bani of Third Nanak ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥ Is jug kā ḏẖaram paṛahu ṯum bẖā▫ī. Pūrai gur sabẖ sojẖī pā▫ī. In essence: brother! Learn about today’s dharma (righteous way of life) in this world (age/jug refers to today, no reference of other so called Yogas); the perfect Guru has imparted this understanding (what is that? Answer): ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥ Aithai agai har nām sakẖā▫ī. ||1|| Here (ਐਥੈ ) and herafter (ਅਗੈ ), Hari Naam is our helper. As believers of non existence of soul thought, we can accept that Hari Naam is our helper here, but what about hereafter? Is that “hereafter” is there? If it is not as per the Guru, why he refers to it then? Please also read this (on 469 SGGS) ਮਃ ੧ ॥ Mėhlā 1. First Nanak ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥ vaḏī so vajag nānkā sacẖā vekẖai so▫e. Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e. In Essence: whatever is already decided, will become known, Nanak says that eternal Prabh watches that. Everyone may use his or her power to do (something), what the Creator does only that occurs. (Some people interpret first verse as “what is bad deed, it will be known in the world”, but the next verse’s meaning doesn’t support that interpretation) ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ Agai jāṯ na jor hai agai jī▫o nave. Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3|| Hereafter, there is no human caste or power but new ones; there only those are deemed as good ones who obtain honor (by Him) Obviously, here in this world, caste exists, but what is that place where neither the caste nor the man’s power exists? If these things exist here, then what is that place where power and caste suddenly disappear? What is “ ਅਗੈ ਜੀਉ ਨਵੇ/ agai jī▫o nave” ? Also please look at the following, it is on 511 SGGS: ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਕਾ ਕੀ ਮਾਈ ਕਾ ਕੋ ਬਾਪ ॥ ਨਾਮ ਧਾਰੀਕ ਝੂਠੇ ਸਭਿ ਸਾਕ ॥੧॥ Ga▫oṛī mėhlā 5. Kā kī mā▫ī kā ko bāp. Nām ḏẖārīk jẖūṯẖe sabẖ sāk. ||1|| Raag Gaurhi, Bani of Fifth Nanak: In Essence: All relations are false and are for the name’s sake, neither anyone is the mother of anyone nor anyone is the father of anyone. We beat drums of these relations pretty high, don’t we? Why the Guru is saying that in reality, no one is related with each other the way we see. Here is a point expressed to understand the Guru’s idea. The soul is put in His temporary creation, it starts liking it, when it departs from it, it goes alone, and no relationship is deemed as helpful for the soul at the departing moment because they do not (cannot) accompany the soul. Therefore, they are called false; the true relation is the relation we build with Him by falling in love with Him, and that relation goes with our souls as per Gurbani. Worldly relations are bound to end as the life ends. That is the point stressed here. Keep reading: ਕਾਹੇ ਕਉ ਮੂਰਖ ਭਖਲਾਇਆ ॥ ਮਿਲਿ ਸੰਜੋਗਿ ਹੁਕਮਿ ਤੂੰ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥ Kāhe ka▫o mūrakẖ bẖakẖlā▫i▫ā. Mil sanjog hukam ṯūʼn ā▫i▫ā. ||1|| rahā▫o. In Essence: Oh fool! Why are you hollering? As per His Ordinance and your destiny (chance), you have come to this life. (Pause) Here above idea is further elaborated. Our coming here is a part of His Ordinance. When we are here, we establish temporary relationships and we name them. In reality, there is only one relation that is endless, and that is the relationship of the soul with its Creator. As long the Creator Wills, these relations are there; however, when His call comes, these relations are destined to end outright. ਏਕਾ ਮਾਟੀ ਏਕਾ ਜੋਤਿ ॥ ਏਕੋ ਪਵਨੁ ਕਹਾ ਕਉਨੁ ਰੋਤਿ ॥੨॥ Ėkā mātī ekā joṯ. Ėko pavan kahā ka▫un roṯ. ||2|| In Essence: All lives are made from the same clay and the same light of Prabh (Who permeates in them). In them, the same is the breath; when it stops, what is the use of bewailing? \ All are made of the same stuff and in all of them His light exists. When this union of His light and this body ends, what can the cries do literally? It is better to understand the fact of soul’s coming into human existence (which is a union of the body and the light). When death occurs, the union of the body and the soul (Light) ends; nonetheless, the light doesn’t die. Only His devotees understand this fact because all others are so much into entanglements that they cannot realize this truth. In doubt, they keep questioning others, “Have you seen a soul? Have you seen God personally?” We are used to get convinced about something if it is shown to our eyes. Even if the shown act is an illusion, we get amazed like seeing Magician’s illusions or special effects in the movies’ however, in the case of above stated idea, many feel difficulty to accept it. Always bear in mind that enlightened ones speak out of their experience. They just don’t make statements to impress others but to share their experience with others. If we are doubtful, their message is not for us. A Sikh shouldn’t have any doubt about this. There are some persons who want to discuss and try to get answers about this experience based on rationality, which is fine; however, the reason behind the faith in the Creator itself cannot be proved on rational measures just as it cannot be proved scientifically that He doesn’t exist. Such kinds of debates are sheer games of mind. ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਬਿਲਲਾਹੀ ॥ ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥ Merā merā kar billāhī. Maraṇhār ih jī▫arā nāhī. ||3|| In Essence: At death, people claim the soul to be theirs and bewail, but do not understand that the soul / ਜੀਅਰਾ/ jī▫arā (if we take meaning of Jiara as life, the meaning of the verse is crippled) they think is dead and cry for is not actually perishable. Above, openly and clearly the Guru expresses the fact we need to understand. We cry at someone’s death in vain, because the soul we cry for doesn’t die. The body is its house which falls apart when the soul takes exit from it at His call. To understand the fact stated in verses number 3, we should also look at the following verses on 1186 SGGS: ਸਾਧੋ ਇਹੁ ਤਨੁ ਮਿਥਿਆ ਜਾਨਉ ॥ Sāḏẖo ih ṯan mithi▫ā jān▫o. In Essence: oh saints! Believe that this body is perishable. ਯਾ ਭੀਤਰਿ ਜੋ ਰਾਮੁ ਬਸਤੁ ਹੈ ਸਾਚੋ ਤਾਹਿ ਪਛਾਨੋ ॥੧॥ ਰਹਾਉ ॥ Yā bẖīṯar jo rām basaṯ hai sācẖo ṯāhi pacẖẖāno. ||1|| rahā▫o. That Raam (Omnipresent Creator) that abides within, recognize Him only the eternal one. Pause Above verses explain what is “jiara” and its quality of “being imperishable reality”. In the following verses of the shabda we have been discussing above, the Guru makes clear that when this secret is understood through the Guru (he eradicates that doubt), one becomes liberated: ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਲੇ ਕਪਾਟ ॥ ਮੁਕਤੁ ਭਏ ਬਿਨਸੇ ਭ੍ਰਮ ਥਾਟ ॥੪॥੪੩॥੧੧੨॥ Kaho Nānak gur kẖole kapāt. Mukaṯ bẖa▫e binse bẖaram thāt. ||4||43||112|| Nanak says: when the Guru opens the mind closed in ignorance, one becomes liberated and doubt disappears. In the following verse, look at “the condition” put in there, it is on 434 SGGS: ਯਯੈ ਜਨਮੁ ਨ ਹੋਵੀ ਕਦ ਹੀ ਜੇ ਕਰਿ ਸਚੁ ਪਛਾਣੈ ॥ Ya▫yai janam na hovī kaḏ hī je kar sacẖ pacẖẖāṇa In Essence: There will be never birth if (ਜੇ ਕਰਿ /condition) eternal Prabh is realized. I have given many Gurbani quotes (and there are numerous Gurbani verses) that do not support what Dr Chahal believes in. What he believes in, I respect that though. Now let us also look at Nanakanian philosophy as Dr Chahal stresses on calling Gurbani a philosophy; he writes: ‘Aeyoh kaha Nanak” means “Guru Nanak says this philosophy” With all respect, I disagree with Dr Chahal that its meaning is “Guru Nanak says this philosophy” because nowhere else Guru Nanak declares himself a philosopher; he calls himself a poet though. As it is said “Nanak bolai Amrit bani”, in this phrase, the stress is not on its being philosophy but on its being sublime words. Look at the followings: 434 SGGS: ਕਰੇ ਕਰਾਏ ਸਭ ਕਿਛੁ ਜਾਣੈ ਨਾਨਕ ਸਾਇਰ ਇਵ ਕਹਿਆ ॥੩੫॥੧॥ Kare karā▫e sabẖ kicẖẖ jāṇai Nānak sā▫ir iv kahi▫ā. ||35||1| In Essence: Nanak, the poet says this: Prabh does and causes others to act and knows everything. If it is “ Keh Nanak” Or “Kahu Nanak” or there is just “Nanak” and the verse, it all means that it is said by Nanak, or Nanak utters this; there is no where any evidence that can convince us that “ eheon Kahe Nanak” means it is a philosophy of Nanak. I just wonder why we need to distort a phrase to add our own thinking in to it. Guru Nanak says on 877, SGGS: ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ Nānak bolai amriṯ baṇī. Does Amritbanee (ਅੰਮ੍ਰਿਤ ਬਾਣੀ ) mean immortalizing or nectar Bani or nectar philosophy? Have we ever heard about nectar philosophy? It just doesn’t add up when we start giving new meaning to it from “no where context”. I agree with Dr Chahal that as Gurubani says the education is that which is uplifting; simply to justify one’s own thinking by distorting Gurbani is not fair or uplifting. Nirmale sadhus who got control over interpreting Gurbani for some time, tried to bury the uplifting aspect of Gurbani, and so are Dr Chahal and others, who are aligned with his thoughts, doing. Gurbani is an experience not a thought as it has been taken by Dr Chahal. To prove it a simple example is enough; take words uttered by any of Prabh’s devotees in SGGS, it is the same wording and the same description of the same experience. To express our philosophy, we don’t feel any kind of difficulty, but to express personal spiritual experience of the Creator, we will feel difficulty to express it if we have that experience, which is experienced by His devotees. Look at Sheikh Freed, Kabir and others who walked on this planet before First Nanak, they all speak the same language and express the same inexpressible experience with reservation: 657 SGGS (Bhagat Namdev) ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥ Gūʼngai mahā amriṯ ras cẖākẖi▫ā pūcẖẖe kahan na jā▫ī ho. ||3|| In Essence: the mute tastes the most sublime nectar, but if he is asked, he cannot express its taste. 327 SGGS (Bhagat Kabir) ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥ Jin rām jāni▫ā ṯinėh pacẖẖāni▫ā Ji▫o gūnge sākar man māni▫ā. ||1|| In Essence: those who have come to know Prabh, only they have realized, it is like a mute who tastes sugar and pleased with it (but cannot express his feelings in words) 607 SGGS (Fourth Nanak) ਜਿਨਿ ਇਹ ਚਾਖੀ ਸੋਈ ਜਾਣੈ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥\ Jin ih cẖākẖī so▫ī jāṇai gūnge kī miṯẖi▫ā▫ī Who has tasted this, knows it because its taste is like the tasting of sweet by a mute. On 1205, SGGS (Fifth Nanak) ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥ Bisam bẖa▫ī pekẖ bismāḏī pūr rahe kirpāvaṯ. In Essence: I am amazed to see wondrous and Merciful Prabh who is all pervading , ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥ Pī▫o amriṯ nām amolak ji▫o cẖākẖ gūngā muskāvaṯ. ||1|| I have drunk precious nectar Naam; I can just smile as a mute does after tasting something (which cannot be expressed). A person, who goes through such a spiritual experience, cannot express it in detail unlike us who, without understanding and experiencing it, start building pyramid of thoughts and keep churning water to get butter out of it. Time has come for the Sikhs to study Gurbani by themselves instead of depending on anyone else; many thanks to Harjinder Singh Gill, Santa Monica for providing SGGS Gurmukhi and English data on the line, which has made it easier to study SGGS. I recommend studying a Gurbani grammar rules and looking at the words used in various contexts to figure out the meaning of the words used to express the inexpressible experience of His union. Guru Nanak’s bani is interpreted by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak in a very simple way; follow them instead of following anyone else including me. Above article is taken from http://gursoch.blogspot.in/2012/03/experience-beyond-science-or.html
  18. The Experience beyond Science or rationality As I read Guru Nanak, I do not believe that what he has given to his Sikhs is about science and its discoveries in context of the Creator; finding science from religious scriptures is a common fallacy; the science is an open field of conquering possibilities, but it is not complete in its mission, and it never will be. What the Guru says while talking about infinite form of the Creator can possibly resemble with some facts we know today about the universe through science; however, the Guru hasn’t disclosed scientific facts intentionally. I have read some Muslims writers on the net who are bent upon proving that actually Holy Quran is mentioning things which were not known to the public at the time of their prophet, some Hindus are trying to prove that the concept of airplane exists in Vedas on the base of a word “wahan” used in the scriptures, and such a list of boasters of various faiths goes on; unfortunately, some Sikhs are also trying to contend with those boasters. Guru Nanak has declared that it is impossible to define infinity; therefore, it is not possible to express the infinite Creator. That teaches us a lesson to avoid describing that which is beyond words. Taking evolution of the world as a base, in the issue of The Sikh Bulleten” (January 2012), Dr Chahal, has tried to prove that Guru Nanak doesn’t believe in a soul or in after death scenario , and he also believes that the past deeds are not responsible for the current miseries one endures as it is said often in Hindu ideology that everything occurs because of past “Karma”; how far Dr Chahal understands the Guru in this context, we shall look at it by addressing the quotes he has introduced to us from Gurbani to justify the Guru’s thinking in his conclusion. In the article, Dr Chahal believes that Guru Nanak doesn’t believe in existence of “soul” but a principle of evolution; though Guru Nanak came before Charles Darwin (1809-1882), he introduces to the mankind “the evolution of life”; in a nut shell; it is fair to say that according to Dr Chahal, the Guru believes that there is a body formed from five elements, and it comes into life with consciousness; as it crumbles, everything finishes right here; this human body has reached to its form through an evolution which is described in Sri Guru Granth Sahib. To support that idea, he gives some quotes; I have no intention to criticize what Dr Chahal believes in just as I, being a strong believer of the Creator, have no problem with an atheist who may suspect me to be in an illusion. Whatever such atheist may say about me, will not shatter my faith in the Creator. In the same manner, Dr Chahal’s views are his, but my concern is his way of distorting Gurbani to support his beliefs. I am going to question his interpretation and translation (done by him or someone) of Gurbani referred in his article. I am going to quote the entire shabdas from which the quotes are taken so that we can see if the idea presented in his given quotes matches with the idea conveyed in the entirety of the shabdas. To support the theory of evolution, Dr Chahal quotes the following verses, on 176, SGGS; the shabda is addressed to a follower: ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ Ga▫oṛī gu▫ārerī mėhlā 5. Raag Gaurhi Guareri, Bani of Fifth Nanak ਕਈ ਜਨਮ ਭਏ ਕੀਟ ਪਤੰਗਾ ॥ ਕਈ ਜਨਮ ਗਜ ਮੀਨ ਕੁਰੰਗਾ ॥ Ka▫ī janam bẖa▫e kīt paṯangā. .) Ka▫ī janam gaj mīn kurangā. In Essence: In many lives you have been a worm and a mot; in many lives, you have been an elephant, a fish and a deer; ਕਈ ਜਨਮ ਪੰਖੀ ਸਰਪ ਹੋਇਓ ॥ ਕਈ ਜਨਮ ਹੈਵਰ ਬ੍ਰਿਖ ਜੋਇਓ ॥੧॥ Ka▫ī janam pankẖī sarap ho▫i▫o. Ka▫ī janam haivar barikẖ jo▫i▫o. ||1|| In many lives you have been a bird and a snake, in many lives you have been yoked as a horse and an ox; Please note down the word: Hoeeo/ ਹੋਇਓ, which means “became” and also the word “Joeeo (ਜੋਇਓ,)”, it is a passive form of “johna” which means to yoke; do these words tell us about the evolution? After that, the Guru comes to remind the follower about the life he has: ਮਿਲੁ ਜਗਦੀਸ ਮਿਲਨ ਕੀ ਬਰੀਆ ॥ ਚਿਰੰਕਾਲ ਇਹ ਦੇਹ ਸੰਜਰੀਆ ॥੧॥ ਰਹਾਉ ॥ Mil jagḏīs milan kī barī▫ā. Cẖirankāl ih ḏeh sanjarī▫ā. ||1|| rahā▫o. This is a chance (turn/ਬਰੀਆ ) to meet the Master of the world, meet Him, because you have obtained this human body after a long time (ਚਿਰੰਕਾਲ ) . Pause Idea starts with other lives through which realization of the Creator is not possible; after a long time, the human body is obtained. Have we gone through all these lives - each and every life - before reaching to this human body or these are the stages of human evolution? As we read the whole Shabda, it doesn’t appear that it is indeed all about evolution (principles of mutation and selection). Some try to take these existences as Metaphors of stages of life, which totally makes no sense when a tree or vegetation is referred as an existence. There are new discoveries in molecular biology; we need to hesitate to mortgage Gurbani thought to such theories anyway; please read the following views of biologist Michael Denton: Darwin's Theory of Evolution is a theory in crisis in light of the tremendous advances we've made in molecular biology, biochemistry and genetics over the past fifty years. We now know that there are in fact tens of thousands of irreducibly complex systems on the cellular level. Specified complexity pervades the microscopic biological world. Molecular biologist Michael Denton wrote, "Although the tiniest bacterial cells are incredibly small, weighing less than 10-12 grams, each is in effect a veritable micro-miniaturized factory containing thousands of exquisitely designed pieces of intricate molecular machinery, made up altogether of one hundred thousand million atoms, far more complicated than any machinery built by man and absolutely without parallel in the non-living world……… “Despite the tremendous increase in geological activity in every corner of the globe and despite the discovery of many strange and hitherto unknown forms, the infinitude of connecting links has still not been discovered and the fossil record is about as discontinuous as it was when Darwin was writing the Origin. And: The first big problem with evolution is that the fossil record increasingly does not, honestly viewed, support it, a fact that famous Prof. Steven Jay Gould of Harvard has described as "the trade secret of paleontology." Evolutionary theory claims that there once existed a whole series of successive forms of the various organisms alive today. These supposedly changed by infinitesimal amounts with each generation as they evolved into the present varieties, so the fossil record should show these gradual changes, but, it doesnt. Instead, it shows the sudden emergence of new species out of nowhere, fully complete with all their characteristics and not changing over time. It is almost entirely devoid of forms that can plausibly be identified as intermediates between older and newer ones. This is popularly known as the "missing link" problem, and it is massively systematic across different species and time periods. Worse, this problem is getting worse, not better, as more fossils are discovered, as the new fossils just resemble those already found and doesn’t fill in the gaps. In Darwin's day, it was easy to claim that the fossils were there but had not been discovered. Problem is, we now have hundreds of thousands of well-catalogued fossils, from all continents and geologic eras, and we still haven't found these intermediate forms. Should we close our minds and attach Gurbani quotes to such theories just to prove that the Guru Nanak talked about science? Now coming back to the shabda ਕਈ ਜਨਮ ਸੈਲ ਗਿਰਿ ਕਰਿਆ ॥ ਕਈ ਜਨਮ ਗਰਭ ਹਿਰਿ ਖਰਿਆ ॥ Ka▫ī janam sail gir kari▫ā. Ka▫ī janam garabẖ hir kẖari▫ā. In many lives you have been created rock and mountain (it means confined to a rock or mountains within); ਕਈ ਜਨਮ ਸਾਖ ਕਰਿ ਉਪਾਇਆ ॥ ਲਖ ਚਉਰਾਸੀਹ ਜੋਨਿ ਭ੍ਰਮਾਇਆ ॥੨॥ Ka▫ī janam sākẖ kar upā▫i▫ā. Lakẖ cẖa▫orāsīh jon bẖarmā▫i▫ā. ||2|| In many lives you have been made the vegetation (or plants); you have been made wander into eighty four existences. (I take Janam as a life not as a stage; wherever a word is used in metaphoric expression, it is made clear through the context it is used in; therefore, we cannot blindly take a word and turn it into metaphoric usage) Please remember, the Guru is using established belief of eighty four existences; to convey the idea of evolution, we cannot base evolution on such a believed concept. Besides, from animal or insect, how evolution leads to a tree? Also a point to be noted is that here in the above verse, the Guru defines “Janam” by using the word “jon” which means existence. Jon is not a stage of a life either as some say so to support their own thinking against the concept of reincarnation in Gurbani because we don’t act like trees and plants because of Maya entanglement, and then through Gurbani, improve ourselves from trees to spiritually perfect individuals. In evolution, existences are not exchanged; it is a long process through which lives of different spices said to be changed in mechanism under different environments. ਸਾਧਸੰਗਿ ਭਇਓ ਜਨਮੁ ਪਰਾਪਤਿ ॥ ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥ Sāḏẖsang bẖa▫i▫o janam parāpaṯ. Kar sevā bẖaj har har gurmaṯ. Now you have obtained this life; therefore, in the company of Prabh’s devotees through the Guru guidance, remember Hari (the Creator). ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥੩॥ Ŧi▫āg mān jẖūṯẖ abẖimān. Jīvaṯ marėh ḏargėh parvān. ||3|| Forsake pride, falsehood and conceit, and one who gets rid of self conceit (becomes detached) becomes accepted in the court (of the Creator). ਜੋ ਕਿਛੁ ਹੋਆ ਸੁ ਤੁਝ ਤੇ ਹੋਗੁ ॥ ਅਵਰੁ ਨ ਦੂਜਾ ਕਰਣੈ ਜੋਗੁ ॥ Jo kicẖẖ ho▫ā so ṯujẖ ṯe hog. Avar na ḏūjā karṇai jog. Oh Prabh! Whatever occurs, it occurs because of you and will occur as per your Will; there is none other than you who is potent to do anything. ਤਾ ਮਿਲੀਐ ਜਾ ਲੈਹਿ ਮਿਲਾਇ ॥ ਕਹੁ ਨਾਨਕ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਇ ॥੪॥੩॥੭੨॥ Ŧā milī▫ai jā laihi milā▫e. Kaho Nānak har har guṇ gā▫e. ||4||3||72|| We can meet you if you unite us with you. Nanak says: sing the virtues of Hari Dr Chahal writes in his conclusion: “Different opinions on the existence of soul in Gurbani are because of its different interpretations. The interpretation of Gurbani under the influence of ancient philosophy (?) and the Vedantic philosophy will lead to the existence of soul while the interpretation of Gurbani in its real perspective application of Science and logic will lead us to the Non-existence of soul”. Why we need ancient or Vedanta- philosophy or application of science to interpret Gurbani which is already interpreted in Sri Guru Granth Sahib? Almost every idea, Guru Nanak has written is interpreted by his descendant Gurus. As Nirmale and Udasi and other interpreters, who aligned with all Hindu scriptures, have tried to bury the Guru’s concept by aligning Gurbani to Hindu scriptures, (Sadhu Abanand in his Jap Ji interpretation states that Guru Nanak was a disciple of six Gurus without any support from Gurbani because he wanted to promote what he believed in not the Guru, Interpreter of Teeka Freedkoti lived on a grant of a Sikh King but he, while interpreting Gurbani, keeps bringing rituals as important for the life even though the Guru rejects them, for just one example check on 1191 SGGS, verse numbers 7 and 8), the new kind of scholars are also failed to get rid of nostalgia of science while interpreting Gurbani; in both, I don’t see any difference but their own ideologies interfering with Gurbani. Just look the continuity of the thought in above quoted Shabda, do you see any hint of evolution in it? I don’t. The shabda is about life related to different species; and it is said that after all those existences, it is the human life in which one can remember the Creator as in those previous lives, it was not possible; it is that simple. Now, the Guru states how actually a part of the Creator exists in us and merges back to Him at death; this coming out of Him and then going back to Him is called “Chalat,” a staged play ”. The Creator in His Sargun form goes through this staged play. We get attached to our dear ones and at death we suffer because of that, the Guru suggests us to take the death of human as His staged play, it is on 885 SGGS: ਰਾਮਕਲੀ ਮਹਲਾ ੫ ॥ Rāmkalī mėhlā 5. Raag Ramkli: Bani of Fifth Nanak ਪਵਨੈ ਮਹਿ ਪਵਨੁ ਸਮਾਇਆ ॥ ਜੋਤੀ ਮਹਿ ਜੋਤਿ ਰਲਿ ਜਾਇਆ ॥ Pavnai mėh pavan samā▫i▫ā. Joṯī mėh joṯ ral jā▫i▫ā. In Essence: The breath merges in the air; the light (of the dead) blends in the Main light (All Pervading light/Jyoti). Please note that merging of breath with air is not enough for the Guru, he elaborates it further by saying the light merges in the Main light (Please see the difference between “ਜੋਤੀ” and “ਜੋਤਿ”; it tells the whole story) ਮਾਟੀ ਮਾਟੀ ਹੋਈ ਏਕ ॥ ਰੋਵਨਹਾਰੇ ਕੀ ਕਵਨ ਟੇਕ ॥੧॥ Mātī mātī ho▫ī ek. Rovanhāre kī kavan tek. ||1| The body becomes the dust it came from (Here, idea expressed is about the matter; as matter doesn’t die either, the body actually got another form as a matter). What is the base of the bewailing person for crying? (He cries in doubt) Now the Guru takes the idea further: ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥ ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥ Ka▫un mū▫ā re ka▫un mū▫ā. Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o. Oh brother! Who has died? Oh Divine ones (the knowers of the Creator) ponder over it! It is just a wondrous play. Pause Through the Guru, it is understood that it is just a play in force. How this wondrous play is played is beyond words. The important thing is to realize that it is just His staged play. A natural change occurs as the play is staged by the Creator; it also indicates that the death doesn’t come to the light that permeates in an alive body (remember the word “ਜੋਤੀ”); the Guru calls it literally a part of the Main light (“ਜੋਤਿ”), the Creator; if this whole process is only up to the breath that merges in the air, why the Guru needs to talk about the light and another light in which it merges, and what is that light that merges with another light? The Guru makes it clear that through Prabh’s play, the light comes to exist in the body and at so called “end/death”, the breath merges with the air and the body (material) in the dust (material); however, the light returns to the light it emanates from. The science doesn’t approve such statements. How we can dig out science out of a spiritual experience? Science defines what is found, but what is still more out there, it is silent on it; the spiritual experience has nothing to do with the science discoveries. The Guru doesn’t talk about the origin of life as the science does; just look what Guru says on 3 SGGS ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ Kīṯā pasā▫o eko kavā▫o. Ŧis ṯe ho▫e lakẖ ḏarī▫ā▫o. In Essence: with His only ordinance, He (the Creator) created the expansion; as per that ordinance, millions of rivers began to flow.Some people can dig the big bang theory out of above verses. Shabda we were discussing continues: ਅਗਲੀ ਕਿਛੁ ਖਬਰਿ ਨ ਪਾਈ ॥ ਰੋਵਨਹਾਰੁ ਭਿ ਊਠਿ ਸਿਧਾਈ ॥ Aglī kicẖẖ kẖabar na pā▫ī. Rovanhār bẖė ūṯẖ siḏẖā▫ī. No one knows what is the next (the Guru is just saying that no one knows what occurs after death exactly, but as per guided by doubt, the people cry and do some religious ceremonies to secure peace for the dead; obviously doing all that without experiencing the truth is useless). And, the bewailer doesn’t know that he or she will also depart (eventually) ਭਰਮ ਮੋਹ ਕੇ ਬਾਂਧੇ ਬੰਧ ॥ ਸੁਪਨੁ ਭਇਆ ਭਖਲਾਏ ਅੰਧ ॥੨॥ Bẖaram moh ke bāʼnḏẖe banḏẖ. Supan bẖa▫i▫ā bẖakẖlā▫e anḏẖ. ||2|| All these are bonds of attachment and doubt. The life is just like a dream, as it ends, one grieves in vain. ਇਹੁ ਤਉ ਰਚਨੁ ਰਚਿਆ ਕਰਤਾਰਿ ॥ ਆਵਤ ਜਾਵਤ ਹੁਕਮਿ ਅਪਾਰਿ ॥ Ih ṯa▫o racẖan racẖi▫ā karṯār. Āvaṯ jāvaṯ hukam apār. The Creator has fashioned this system. One (as it is being talked about a person) comes and goes as per eternal Will of the Creator. Forget about ancient philosophy or Vedanta - claims; let us ponder over above verse: Who is that who comes and goes? Think about it. ਨਹ ਕੋ ਮੂਆ ਨ ਮਰਣੈ ਜੋਗੁ ॥ ਨਹ ਬਿਨਸੈ ਅਬਿਨਾਸੀ ਹੋਗੁ ॥੩॥ Nah ko mū▫ā na marṇai jog. Nah binsai abẖināsī hog. ||3|| No one dies; no one is capable of dying; it doesn’t perish, it will remain eternal (It will be useful if we can relate this expression with “Akaal Moorat”). What is Imperishable? As per Dr Chahal, one takes birth, lives and dies and the story ends, right? What or who doesn’t die? Is it matter? If so, it doesn’t add up because about the matter, the Guru already said, “the dust merges with the dust”; obviously, it is not the matter. As Gurbani says that everything is perishable (Please remember, in that context, physical perishability is about a change in existing forms), then what is that which is not capable of perishing? Isn’t it the light? Isn’t it the soul (jeea)? If not then what is imperishable and who or what is discussed in the context of the so called death? Those who deny the existence of soul and also claim that Gurbani doesn’t accept existence of soul should answer above questions one by one. It is though obvious, the Guru talks about “Jeea/soul” a part of the Creator. What it looks or appears like, or usually thought about, actually it is not: ਜੋ ਇਹੁ ਜਾਣਹੁ ਸੋ ਇਹੁ ਨਾਹਿ ॥ ਜਾਨਣਹਾਰੇ ਕਉ ਬਲਿ ਜਾਉ ॥ Jo ih jāṇhu so ih nāhi. Jānaṇhāre ka▫o bal jā▫o. What you think of the soul, it is not like that. I sacrifice to that person who knows it (this imperishable thing). Again it is stressed that what is often thought about “Jeea/soul/light,” it is not like that; so what is the truth? It doesn’t die because it is a part of the all pervading Jyot (i) or a form of waves; the Guru defines the Creator as “ being spread in countless waves:(275 SGGS: ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥ Pasri▫o āp ho▫e anaṯ ṯarang. Lakẖe na jāhi pārbarahm ke rang. In Essence: The Creator is expanded in countless waves; it is impossible to express His plays) To understand above verses in brackets, it will be easier to understand His existence as all pervading power if we study “the wave structure of matter”, we will understand how He exists everywhere. In another example to understand His oneness with all the forms, if we take a part of a big glowing light and put it aside, it will appear the same light, and if we hide that light in a glass container, it will appear a little different; however, still it remains the same light (a part). What we are, we are because of Him because we emanate from Him; we see difference between Him and us because we have built walls of conceit, lust, greed, anger and attachment before us that make us think ourselves different than the Original light or wave, the Creator. If we grasp that, only then we can understand why Bhagat Kabir says: on 1158 SGGS ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ Sanṯan sang kabīrā bigri▫o. So Kabīr rāmai ho▫e nibri▫o. ||4||5| In Essence: In association of His devotees, Kabir has also lost his identity, now that Kabir has become Prabh (he has become one with Prabh). This is what Guru Nanak wants his followers to be, not after death but while alive; when our created walls are crumbled, no difference is left between the Creator and us. The light that goes in change stables with Him; no change then remains due for it. The Guru concludes in the same shabda we are discussing:ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾ ਕੋਈ ਮਰੈ ਨ ਆਵੈ ਜਾਇਆ ॥੪॥੧੦॥ Kaho Nānak gur bẖaram cẖukā▫i▫ā. Nā ko▫ī marai na āvai jā▫i▫ā. ||4||10|| Nanak says: the Guru has dispelled the doubt and I know now that no one dies and no one comes and goes (in every show it is that light, a part of the Creator). What happens then? That part (jotee) of the Main Jyot (i) goes through His created plays; our thought are stuck with the body; as it crumbles, we think, the resident of it has died; the Guru dispels that doubt by telling us that it is actually imperishable like its origin. As per the science, a person dies, but as per Gurbani, no one dies, but the “Jeea” goes through a process of change as being a part of Him. Change is not death. Death is end of everything, but the Guru talks beyond that in Asa Dee Vaar. In the following shabda, the Guru clearly says that it is not you or I who speak but the Creator: on 152, SGGS, the Guru is not referring to death but spiritual progression, but Dr Chahal looks at it as death – occurrence: ਗਉੜੀ ਮਹਲਾ ੧ ॥ Ga▫oṛī mėhlā 1. Raag Guarhi of First Nanak ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥ Pa▫uṇai pāṇī agnī kā mel. Cẖancẖal cẖapal buḏẖ kā kẖel. In Essence: body is a union of air, water and fire, within it plays flickering mind- intellect; ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥੧॥' Na▫o ḏarvāje ḏasvā ḏu▫ār. Bujẖ re gi▫ānī ehu bīcẖār. ||1|| In the body there are nine openings and there is the tenth gate (to see and understand), the brain/state of mind (where it rises above Maya influences); oh scholar! Understand this idea (a secret, below a hint is given about it): ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ Kathṯā bakṯā sunṯā so▫ī. Āp bīcẖāre so gi▫ānī ho▫ī. ||1|| rahā▫o. (now the idea is expressed) only the Creator talks and hears, if one realizes one’s “self” only then one obtains divine knowledge. Pause Realizing “the self” is to know from where it has come or what is its origin; once the self is related to the origin, the duality goes away. In the followings words, the Guru is not talking about death at all but about spiritual progression; please read carefully: ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥ Ḏehī mātī bolai pa▫uṇ. Bujẖ re gi▫ānī mū▫ā hai ka▫uṇ. In the body, the breath is alive (ਬੋਲੈ ਪਉਣੁ bolai pa▫uṇ), find it out oh scholar, what has died? What the Guru means is this that the breath is alive and if so, what is that which dies then (or should die in spiritual progression) DR Chahal looks in these verses the death; his quote – interpretation, “The body is made of soil (various elements) and through which one speaks is the vibration of the wind. Try to understand oh wise man, who has died?...” There is hint of breath that still exists, from where Dr. Chahal brings the idea of death? I am amazed to read his interpretation. The following verses make it clear how Dr Chahal incorrectly talks about death in this context: ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥ Mū▫ī suraṯ bāḏ ahaʼnkār. Oh na mū▫ā jo ḏekẖaṇhār. ||2|| That consciousness and self conceit, which were into strife, have died; however, that one has not died who actually sees all that (means only inclinations toward conceit, greed, attachment, lust and other vices are dead, hint is about spiritual progression) ਜੈ ਕਾਰਣਿ ਤਟਿ ਤੀਰਥ ਜਾਹੀ ॥ ਰਤਨ ਪਦਾਰਥ ਘਟ ਹੀ ਮਾਹੀ ॥ Jai kāraṇ ṯat ṯirath jāhī. Raṯan paḏārath gẖat hī māhī. For the one people go to visit places of pilgrimages, that jewel exists within; ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ ਭੀਤਰਿ ਹੋਦੀ ਵਸਤੁ ਨ ਜਾਣੈ ॥੩॥ Paṛ paṛ pandiṯ bāḏ vakẖāṇai. Bẖīṯar hoḏī vasaṯ na jāṇai. ||3|| Pundits read scriptures and enter into arguments; however, they don’t know for what they go to visit places of pilgrimages, exists within them. ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥ Ha▫o na mū▫ā merī mu▫ī balā▫e. Oh na mū▫ā jo rahi▫ā samā▫e. I haven’t died but the calamitous ignorance and conceit; (obviously) the one that resides within hasn’t died; ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥ Kaho Nānak gur barahm ḏikẖā▫i▫ā. Marṯā jāṯā naḏar na ā▫i▫ā. ||4||4|| Nanak says: the Guru has shown me Brahm, the Creator, and I don’t see Him dying (“I” is part of Him; if He doesn’t die, how can “I” die? who realizes this, understands that no one actually dies; it is a play staged by Him) The next quote in the article of Dr Chahal is this (on 648 SGGS): ਮਃ ੧ ॥ Mėhlā 1. First Nanak ਇਕ ਦਝਹਿ ਇਕ ਦਬੀਅਹਿ ਇਕਨਾ ਕੁਤੇ ਖਾਹਿ ॥ Ik ḏajẖėh ik ḏabī▫ah iknā kuṯe kẖāhi. In essence: some people cremate their dead, some burry them, and some throw them to dogs; ਇਕਿ ਪਾਣੀ ਵਿਚਿ ਉਸਟੀਅਹਿ ਇਕਿ ਭੀ ਫਿਰਿ ਹਸਣਿ ਪਾਹਿ ॥ Ik pāṇī vicẖ ustī▫ah ik bẖī fir hasaṇ pāhi. Some people throw their dead in the water and some in a dry well; ਨਾਨਕ ਏਵ ਨ ਜਾਪਈ ਕਿਥੈ ਜਾਇ ਸਮਾਹਿ ॥੨॥ Nānak ev na jāp▫ī kithai jā▫e samāhi. ||2|| Nanak says: they don’t know where their dead relatives go? The Guru is saying that based on their beliefs, people treat the bodies of their dead relatives differently without knowing the truth behind the death and after death. There is no direct statement made in the above sloka by the Guru about the soul in context of its existence. Does he say that they don’t know that there is no soul or that there is and it goes to certain place? No, he is simply addressing only people’s different beliefs which are totally devoid of truth. In other words, when people don’t know what occurs to the dead, why they indulge in certain things for the well fare of the dead? The Guru says nothing more than this in the above verses. Dr Chahal distorts the following Gurbani quote very badly; it is on 730, SGGS ਸੂਹੀ ਮਹਲਾ ੧ ॥ ਭਾਂਡਾ ਹਛਾ ਸੋਇ ਜੋ ਤਿਸੁ ਭਾਵਸੀ ॥ ਭਾਂਡਾ ਅਤਿ ਮਲੀਣੁ ਧੋਤਾ ਹਛਾ ਨ ਹੋਇਸੀ ॥ ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ ਏਤੁ ਦੁਆਰੈ ਧੋਇ ਹਛਾ ਹੋਇਸੀ ॥ ਮੈਲੇ ਹਛੇ ਕਾ ਵੀਚਾਰੁ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ਆਪਿ ਵਰਤਾਇਸੀ ॥ ਚਲਿਆ ਪਤਿ ਸਿਉ ਜਨਮੁ ਸਵਾਰਿ ਵਾਜਾ ਵਾਇਸੀ ॥ ਮਾਣਸੁ ਕਿਆ ਵੇਚਾਰਾ ਤਿਹੁ ਲੋਕ ਸੁਣਾਇਸੀ ॥ ਨਾਨਕ ਆਪਿ ਨਿਹਾਲ ਸਭਿ ਕੁਲ ਤਾਰਸੀ ॥੧॥੪॥੬॥ Sūhī mėhlā 1. Bẖāʼndā hacẖẖā so▫e jo ṯis bẖāvsī. Bẖāʼndā aṯ malīṇ ḏẖoṯā hacẖẖā na ho▫isī. Gurū ḏu▫ārai ho▫e sojẖī pā▫isī. Ėṯ ḏu▫ārai ḏẖo▫e hacẖẖā ho▫isī. Maile hacẖẖe kā vīcẖār āp //ṯā▫isī. Maṯ ko jāṇai jā▫e agai pā▫isī. Jehe karam kamā▫e ṯehā ho▫isī. Amriṯ har kā nā▫o āp //ṯā▫isī. Cẖali▫ā paṯ si▫o janam savār vājā vā▫isī. Māṇas ki▫ā vecẖārā ṯihu lok suṇā▫isī. Nānak āp nihāl sabẖ kul ṯārsī. ||1||4||6|| Raag Soohi, Bani of First Nanak. In essence: if the mortal is pure, Akalpurakh will be pleased with him, but if he is extremely filthy, by bathing (wahing), he cannot become good. If the mortal goes to the Guru, he will obtain understanding about becoming pure, and in the Guru’s refuge, he can become pure; then, Akalpurakh bestows the understanding of distinguishing between good and bad. Don’t think that hereafter one can obtain Him (this statement refutes the claim of those who do religious rituals but remain in lust, greed, conceit, attachment and anger and then claim to be with Him hereafter). What one sows, so shall one reap. Akalpurakh Himself bestows His Immortalizing Name as a gift. Then, one departs from here as honorable one, and music of joy is played. What to speak of poor mortals, Akalpurakh makes glory of His devotee renown in three worlds. Nanak says that when Akalpurakh bestows His grace, the mortal saves not only him but also all his family lineage. Unfortunately, Dr Chahal selects a couple verses and interprets them, here are they: ॥ ਮਤੁ ਕੋ ਜਾਣੈ ਜਾਇ ਅਗੈ ਪਾਇਸੀ ॥ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ਤੇਹਾ ਹੋਇਸੀ ॥ One must not understand that the karmas (good or bad deeds) of the current life are rewarded in the next world. It is here in this world ‘what (deeds) you sow so shall you reap. If we look at the entire shabda, do we see that the Guru talks about the reward of done deeds to be achieved in the next world in above verses? Or is it the theme of the all verses? To understand the theme, we need to read the first five verses before the verses Dr Chahal quotes; in them, no hint is given about receiving rewards in next life. Actually, the Guru talks about becoming virtuous through the Guru counseling to become pleasing to the Creator; then, he stresses that we shouldn’t think that at our own, we will have Him hereafter if we remain filthy with lust, greed and so on; If through the Guru, one becomes virtuous, He will bestows His Name; then one departs with glory. If we go back on the concept of non existence of soul, then we must also think what glory is needed at the time of the end? We die and everything is finished, do we really need the glory “aggai/hereafter”? Let us go to Asa Dee Vaar; this very thought is expressed in there too with slightly different way; here, the glory of the departing person is referred, but there, a plight of a person, who lives ignoring the Guru, is expressed; what his plight can be hereafter? Find out in the quote given below; I wonder why the Guru has to talk about hereafter when there is no “hereafter” as per the principle of non existence of soul? Let us look two stanzas on 64 SGGS from Asa Dee Vaar ਪਉੜੀ ॥ ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥ ਓਥੈ ਸਚੇ ਹੀ ਸਚਿ ਨਿਬੜੈ ਚੁਣਿ ਵਖਿ ਕਢੇ ਜਜਮਾਲਿਆ ॥ ਥਾਉ ਨ ਪਾਇਨਿ ਕੂੜਿਆਰ ਮੁਹ ਕਾਲ੍ਹ੍ਹੈ ਦੋਜਕਿ ਚਾਲਿਆ ॥ ਤੇਰੈ ਨਾਇ ਰਤੇ ਸੇ ਜਿਣਿ ਗਏ ਹਾਰਿ ਗਏ ਸਿ ਠਗਣ ਵਾਲਿਆ ॥ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ ॥੨॥ Pa▫oṛī. Nānak jī▫a upā▫e kai likẖ nāvai ḏẖaram bahāli▫ā. Othai sacẖe hī sacẖ nibṛai cẖuṇ vakẖ kadẖe jajmāli▫ā. Thā▫o na pā▫in kūṛi▫ār muh kālĥai ḏojak cẖāli▫ā. Ŧerai nā▫e raṯe se jiṇ ga▫e hār ga▫e sė ṯẖagaṇ vāli▫ā. Likẖ nāvai ḏẖaram bahāli▫ā. ||2|| In Essence: After creating beings, they are made subject to Dharma/righteous judgement. Under that, based on the truth, decision is taken and faulty ones are taken out. Such false beings get no place and get dishonored in His justice, and they go through miseries; who are absorbed in your Name, oh Prabh, only they pass (that test); the cheaters get defeated. Thus, the Justice of the Almighty has been established. Its application is given in the next stanza: ਪਉੜੀ ॥ ਆਪੀਨ੍ਹ੍ਹੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥੩॥ Pa▫oṛī. Āpīnĥai bẖog bẖog kai ho▫e bẖasmaṛ bẖa▫ur siḏẖā▫i▫ā. vadā ho▫ā ḏunīḏār gal sangal gẖaṯ cẖalā▫i▫ā. Agai karṇī kīraṯ vācẖī▫ai bahi lekẖā kar samjẖā▫i▫ā. Thā▫o na hovī pa▫uḏī▫ī huṇ suṇī▫ai ki▫ā rū▫ā▫i▫ā. Man anḏẖai janam gavā▫i▫ā. ||3|| Stanza: In Essence: After having enjoyed reveling, the body becomes heap of ashes and the soul (ਭਉਰੁ) goes away. When the mortal dies, the soul is led away in a control; the mortal’s good and bad deeds are explained as per the account of the deeds. (Being at fault), the ਭਉਰੁ (soul/jotee) gets no place, and no bewailing is cared about either. Thus, the blind one (in Maya) has wasted his life. Why the Guru goes in detail how Prabh’s justice is served? How His devotees are spared but mind slaves suffer after death scenario? After death, what account is left anyway to be settled about which the Guru talks about if the soul doesn’t exist? We see that the word “Joni” is used for womb existence which can also be taken as any way of coming into existence; Fifth Nanak explains that the Creator doesn’t go in a womb (permeating in others is different concept); the words he uses to express that automatically defines :”awai Jawai” or “awan jawan” means to come here on this planet and to depart from here, and when specially these expressions are used in Gurbani along with the word “Joni/existence” or :garbh/mother’s womb”, they certainly convey the meaning of “coming and going” means coming and going into existence; these words are frequently used in SGGS. Let us look at that ( it is on 1136 SGGS) it is made clear how the word “joni” conveys the meaning of mother’s womb and the phraise “awai jawai or awan jawan’ for “coming and going here on this planet”; in the following verses, the Guru indirectly addresses those who believe that Lord Krishana is the Creator: ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥ ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ Sagal parāḏẖ ḏėh loronī. So mukẖ jala▫o jiṯ kahėh ṯẖākur jonī. ||3|| In Essence: (Shabada is addressed to the person who thinks Krishan Ji is Akalpurakh) The biggest sin of all is giving a lullaby to a stone-god, may that mouth burn which says that the Creator enters into an existence The Guru also makes it clear what does mean by “awai jawai” as I stated above: ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥ Janam na marai na āvai na jā▫e. Nānak kā parabẖ rahi▫o samā▫e. ||4||1|| In Essence: Prabh of Nanak neither takes birth nor dies; He doesn’t come and go. He always remains pervading (Obviously, the meaning of Janam and Maran and Awai na Jae is made clear here). If we read Pahre on 76 and 77 SGGS, we see the use of the phrase “awan jana/coming and going” by First Nanak which is defined by the fourth Nanak as: janam maran dukh/pain of birth and death, and then Fifth Nanak defines it as “bahu joni dukh/ pain of many existences. First Nanak’s bani is interpreted by other Gurus in very simple way; if we follow the track of the words used in there, we totally don’t need Vedanta philosophy or any other philosophy to understand him. On 152, SGGS, the Guru talks about the desires and conceit that detour us from virtuous way, this is also taken as “the Guru’s opinion on death” by Dr Chahal which is incorrect: ਗਉੜੀ ਮਹਲਾ ੧ ॥ Ga▫oṛī mėhlā 1. Raag Gaurhi, Bani of First Nanak ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ Jāṯo jā▫e kahā ṯe āvai. Kah upjai kah jā▫e samāvai. In Essence: how to understand from where it comes? From where does it springs up and in what does it merge? ( the Guru is talking about attachments of desires we have, not about the death as DR. Chahal states) ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥ Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. Ki▫o abẖināsī sahj samāvai. ||1|| Why the mortal is bound (by those desires and so on) and how can he be liberated to settle in ever stable state? ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ Nām riḏai amriṯ mukẖ nām. Narhar nām narhar nihkām. ||1|| rahā▫o. (Answer) one who utters Naam and keeps Naam in heart, like Immaculate Prabh Naam, one becomes immaculate. Pause Now the Guru elaborates on from where the desires and attachments origin and how through Naam they still within: ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ Sėhje āvai sėhje jā▫e. Man ṯe upjai man māhi samā▫e. They come naturally and end naturally; they originate from the mind and end in it. ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥ Gurmukẖ mukṯo banḏẖ na pā▫e. Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2|| The Guru follower remains liberated and doesn’t get bound by attachments and desires; reflecting through Shabd on Hari’s Name, thus one becomes liberated. ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ Ŧarvar pankẖī baho nis bās. Sukẖ ḏukẖī▫ā man moh viṇās. The mortals are like the birds staying on a tree for a night (The Guru means: a temporary life), and because of the attachment they harbor in the mind, they endure peace and sorrows and this way they perish. ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥ Sājẖ bihāg ṯakėh āgās. Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3|| the bird come to stay on a tree, but as the night passes, they depart looking to the sky (means the mortals come and leave this world as the birds come to rest on a tree for a night); this way they wander in many directions as per their actions. In the above quote, I don’t see any reference of “a defined death” but a reference to the death to take this life as “a temporary stay” to inspire the follower to get over with attachments, and the Guru also elaborates how we get bound from attachment and desires that spring up within. There is another quote, by referring which Dr Chahal concludes that the Guru clearly says that there is no birth after this life. It is amazing how such a claim can be made when the same Guru talks about repetition of births; let us look at the quote Dr Chahal gives in his article: It is on 1096 SGGS ਡਖਣੇ ਮਃ ੫ ॥ Dakẖ▫ṇe mėhlā 5. Dakhne, Fifth Nanak ਆਗਾਹਾ ਕੂ ਤ੍ਰਾਘਿ ਪਿਛਾ ਫੇਰਿ ਨ ਮੁਹਡੜਾ ॥ Āgāhā kū ṯarāgẖ picẖẖā fer na muhadṛā. In Essence: Long to move forward instead of looking backward ( “fer nh “means “do not turn”, “mohadra” means “shoulder”, message is: what is done is done and move on) ਨਾਨਕ ਸਿਝਿ ਇਵੇਹਾ ਵਾਰ ਬਹੁੜਿ ਨ ਹੋਵੀ ਜਨਮੜਾ ॥੧॥ Nānak sijẖ ivehā vār bahuṛ na hovī janamṛā. ||1|| Nanak says: become successful in this very turn ( in this life ਇਵੇਹਾ ਵਾਰ ) so that again there will be no birth (ਹੋਵੀ ਜਨਮੜਾ ), ( it doesn’t say there is not no birth or “Hai”.) Where is the language in this verse through which the Guru declares that there is no birth after death? It is a turn which should be utilized, but for what? Answer is to remember the Creator. This is what is stressed throughout all Sri Guru Granth Sahib. We don’t plan to leave something incomplete to complete in the next birth; therefore, we don’t need to be told that there is no birth after this; therefore, don’t leave anything unfinished. Point is: do it now so that we don’t have to go through another turn. Guru Nanak actually is expressing clearly how coming to this world is stopped through reflecting, understanding and realizing Akalpurakh; that shows how Naamu contemplation frees from coming back to this world; if still people want to remain in denial, it is their choice, but the Guru has said so in chrytal clear words; it is on 1328, SGGS: ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ Parbẖāṯī mėhlā 1. Raag Prabhati, Bani of First Nanak ਜਾ ਕੈ ਰੂਪੁ ਨਾਹੀ ਜਾਤਿ ਨਾਹੀ ਨਾਹੀ ਮੁਖੁ ਮਾਸਾ ॥ Jā kai rūp nāhī jāṯ nāhī nāhī mukẖ māsā. In Essence: those ones who have no beauty, caste (high status) and bodily power, ਸਤਿਗੁਰਿ ਮਿਲੇ ਨਿਰੰਜਨੁ ਪਾਇਆ ਤੇਰੈ ਨਾਮਿ ਹੈ ਨਿਵਾਸਾ ॥੧॥ Saṯgur mile niranjan pā▫i▫ā ṯerai nām hai nivāsā. ||1|| When they meet the true Guru, they obtain immaculate Prabh; they live in the love of Naamu; ਅਉਧੂ ਸਹਜੇ ਤਤੁ ਬੀਚਾਰਿ ॥ A▫oḏẖū sėhje ṯaṯ bīcẖār. Oh detached one! In poise, reflect on Akalpurakh (contemplate Him in love with stilled mind), ਜਾ ਤੇ ਫਿਰਿ ਨ ਆਵਹੁ ਸੈਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ Jā ṯe fir na āvhu saisār. ||1|| rahā▫o. Then you will not come into the world again. Pause (Pleae note down the words ਫਿਰਿ and ਆਵਹੁ ਸੈਸਾਰਿ ) My question to the none believers of the soul is that why Guru Nanak is saying that after reflecting and contemplating Akalpurakh, one doesn’t come to this world again? We need to understand why the Guru asks us to deem this life as “a short stay” on this earth and makes us aware that to what we get attached, do not give us a company as we depart from here. Now let us look at the following statements made by the Guru on 918, SGGS: ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥ Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle. In Essence: the family you see will not go with you; We know our family remains behind, but where are we going leaving the family behind? ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai. When it will not go with you, why to get attached to it? ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai. Do not do anything which leads to repentance in the end; ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle. Listen to the teachings of the true Guru that will be with you (to support you) What is that teaching of the Guru? Answer: ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥ Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11|| Nanak says: oh dear mind, contemplate eternal Prabh always. If the family doesn’t go with us, how Naam or singing of His praises can go with us when we are finished right here? If Naam goes with us as per Gurbani, then the death is not an end. After death, where are we going? Aren’t we finished right here as per “non existence of soul thought”? Isn’t the Guru saying that it is He who remains with us hereafter? Now look at the following shabda in which Fifth Guru says contrary to Dr Chahal’s conclusion on 1137 SGGS: ਭੈਰਉ ਮਹਲਾ ੫ ॥ Bẖairo mėhlā 5. Raag Bhairo, Bani of Fifth Nanak ਕੋਟਿ ਮਨੋਰਥ ਆਵਹਿ ਹਾਥ ॥ ਜਮ ਮਾਰਗ ਕੈ ਸੰਗੀ ਪਾਂਥ ॥੧॥ Kot manorath āvahi hāth. Jam mārag kai sangī pāʼnth. ||1|| In essence: millions of wishes are fulfilled (by Naam). Naamu ( Naam is clearly referred in the Rahao Verse) is the companion on the path of death; ਗੰਗਾ ਜਲੁ ਗੁਰ ਗੋਬਿੰਦ ਨਾਮ ॥ ਜੋ ਸਿਮਰੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਵੈ ਪੀਵਤ ਬਹੁੜਿ ਨ ਜੋਨਿ ਭ੍ਰਮਾਮ ॥੧॥ ਰਹਾਉ ॥ Gangā jal gur gobinḏ nām. Jo simrai ṯis kī gaṯ hovai pīvaṯ bahuṛ na jon bẖarmām. ||1|| rahā▫o. Gur Prabh”s Naam is pure like the water of Ganges (it is common quote in Indian culture: pure like Ganges); one, who contemplates Naam, becomes liberated, and by tasting Naam, one doesn’t wander in existences again. Pause Look at the words “ ਜੋਨਿ ਭ੍ਰਮਾਮ “, we already have seen a quote given above in which the Guru points out “Joni” to be born. One cannot just keep saying that “Janam” means a stage of life or evolusion,” and “to be in womb of mother” is another stage of life, and when the Guru talks about Lord Krishna (quote given above) and uses these expressions, only then we should believe that it is about birth and death; we cannot have both ways. On 1138 SGGS, the Guru says: ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ ॥ ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ਗੁਣ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥ Paṯiṯ pāvan parabẖ ṯero nā▫o. Pūrab karam likẖe guṇ gā▫o. ||1|| rahā▫o. Prabh! Your Name is the purifier of the sinners. As per the destiny, one sings praises of Prabh. Pause Siging His praises is related to preordained destiny? How one can justify “ਪੂਰਬਿ ਕਰਮ ਲਿਖੇ ‘preordained destiny” (or let us say “earlier done deeds”) in context of science? How Prabh’s Naam remains helper, please read on 230 SGGS: ਗਉੜੀ ਮਃ ੩ ॥ Ga▫oṛī mėhlā 3. Raag Gauri, Bani of Third Nanak ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥ Is jug kā ḏẖaram paṛahu ṯum bẖā▫ī. Pūrai gur sabẖ sojẖī pā▫ī. In essence: brother! Learn about today’s dharma (righteous way of life) in this world (age/jug refers to today, no reference of other so called Yogas); the perfect Guru has imparted this understanding (what is that? Answer): ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥ Aithai agai har nām sakẖā▫ī. ||1|| Here (ਐਥੈ ) and herafter (ਅਗੈ ), Hari Naam is our helper. As believers of non existence of soul thought, we can accept that Hari Naam is our helper here, but what about hereafter? Is that “hereafter” is there? If it is not as per the Guru, why he refers to it then? Please also read this (on 469 SGGS) ਮਃ ੧ ॥ Mėhlā 1. First Nanak ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥ vaḏī so vajag nānkā sacẖā vekẖai so▫e. Sabẖnī cẖẖālā mārī▫ā karṯā kare so ho▫e. In Essence: whatever is already decided, will become known, Nanak says that eternal Prabh watches that. Everyone may use his or her power to do (something), what the Creator does only that occurs. (Some people interpret first verse as “what is bad deed, it will be known in the world”, but the next verse’s meaning doesn’t support that interpretation) ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ Agai jāṯ na jor hai agai jī▫o nave. Jin kī lekẖai paṯ pavai cẖange se▫ī ke▫e. ||3|| Hereafter, there is no human caste or power but new ones; there only those are deemed as good ones who obtain honor (by Him) Obviously, here in this world, caste exists, but what is that place where neither the caste nor the man’s power exists? If these things exist here, then what is that place where power and caste suddenly disappear? What is “ ਅਗੈ ਜੀਉ ਨਵੇ/ agai jī▫o nave” ? Also please look at the following, it is on 511 SGGS: ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਕਾ ਕੀ ਮਾਈ ਕਾ ਕੋ ਬਾਪ ॥ ਨਾਮ ਧਾਰੀਕ ਝੂਠੇ ਸਭਿ ਸਾਕ ॥੧॥ Ga▫oṛī mėhlā 5. Kā kī mā▫ī kā ko bāp. Nām ḏẖārīk jẖūṯẖe sabẖ sāk. ||1|| Raag Gaurhi, Bani of Fifth Nanak: In Essence: All relations are false and are for the name’s sake, neither anyone is the mother of anyone nor anyone is the father of anyone. We beat drums of these relations pretty high, don’t we? Why the Guru is saying that in reality, no one is related with each other the way we see. Here is a point expressed to understand the Guru’s idea. The soul is put in His temporary creation, it starts liking it, when it departs from it, it goes alone, and no relationship is deemed as helpful for the soul at the departing moment because they do not (cannot) accompany the soul. Therefore, they are called false; the true relation is the relation we build with Him by falling in love with Him, and that relation goes with our souls as per Gurbani. Worldly relations are bound to end as the life ends. That is the point stressed here. Keep reading: ਕਾਹੇ ਕਉ ਮੂਰਖ ਭਖਲਾਇਆ ॥ ਮਿਲਿ ਸੰਜੋਗਿ ਹੁਕਮਿ ਤੂੰ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥ Kāhe ka▫o mūrakẖ bẖakẖlā▫i▫ā. Mil sanjog hukam ṯūʼn ā▫i▫ā. ||1|| rahā▫o. In Essence: Oh fool! Why are you hollering? As per His Ordinance and your destiny (chance), you have come to this life. (Pause) Here above idea is further elaborated. Our coming here is a part of His Ordinance. When we are here, we establish temporary relationships and we name them. In reality, there is only one relation that is endless, and that is the relationship of the soul with its Creator. As long the Creator Wills, these relations are there; however, when His call comes, these relations are destined to end outright. ਏਕਾ ਮਾਟੀ ਏਕਾ ਜੋਤਿ ॥ ਏਕੋ ਪਵਨੁ ਕਹਾ ਕਉਨੁ ਰੋਤਿ ॥੨॥ Ėkā mātī ekā joṯ. Ėko pavan kahā ka▫un roṯ. ||2|| In Essence: All lives are made from the same clay and the same light of Prabh (Who permeates in them). In them, the same is the breath; when it stops, what is the use of bewailing? \ All are made of the same stuff and in all of them His light exists. When this union of His light and this body ends, what can the cries do literally? It is better to understand the fact of soul’s coming into human existence (which is a union of the body and the light). When death occurs, the union of the body and the soul (Light) ends; nonetheless, the light doesn’t die. Only His devotees understand this fact because all others are so much into entanglements that they cannot realize this truth. In doubt, they keep questioning others, “Have you seen a soul? Have you seen God personally?” We are used to get convinced about something if it is shown to our eyes. Even if the shown act is an illusion, we get amazed like seeing Magician’s illusions or special effects in the movies’ however, in the case of above stated idea, many feel difficulty to accept it. Always bear in mind that enlightened ones speak out of their experience. They just don’t make statements to impress others but to share their experience with others. If we are doubtful, their message is not for us. A Sikh shouldn’t have any doubt about this. There are some persons who want to discuss and try to get answers about this experience based on rationality, which is fine; however, the reason behind the faith in the Creator itself cannot be proved on rational measures just as it cannot be proved scientifically that He doesn’t exist. Such kinds of debates are sheer games of mind. ਮੇਰਾ ਮੇਰਾ ਕਰਿ ਬਿਲਲਾਹੀ ॥ ਮਰਣਹਾਰੁ ਇਹੁ ਜੀਅਰਾ ਨਾਹੀ ॥੩॥ Merā merā kar billāhī. Maraṇhār ih jī▫arā nāhī. ||3|| In Essence: At death, people claim the soul to be theirs and bewail, but do not understand that the soul / ਜੀਅਰਾ/ jī▫arā (if we take meaning of Jiara as life, the meaning of the verse is crippled) they think is dead and cry for is not actually perishable. Above, openly and clearly the Guru expresses the fact we need to understand. We cry at someone’s death in vain, because the soul we cry for doesn’t die. The body is its house which falls apart when the soul takes exit from it at His call. To understand the fact stated in verses number 3, we should also look at the following verses on 1186 SGGS: ਸਾਧੋ ਇਹੁ ਤਨੁ ਮਿਥਿਆ ਜਾਨਉ ॥ Sāḏẖo ih ṯan mithi▫ā jān▫o. In Essence: oh saints! Believe that this body is perishable. ਯਾ ਭੀਤਰਿ ਜੋ ਰਾਮੁ ਬਸਤੁ ਹੈ ਸਾਚੋ ਤਾਹਿ ਪਛਾਨੋ ॥੧॥ ਰਹਾਉ ॥ Yā bẖīṯar jo rām basaṯ hai sācẖo ṯāhi pacẖẖāno. ||1|| rahā▫o. That Raam (Omnipresent Creator) that abides within, recognize Him only the eternal one. Pause Above verses explain what is “jiara” and its quality of “being imperishable reality”. In the following verses of the shabda we have been discussing above, the Guru makes clear that when this secret is understood through the Guru (he eradicates that doubt), one becomes liberated: ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਲੇ ਕਪਾਟ ॥ ਮੁਕਤੁ ਭਏ ਬਿਨਸੇ ਭ੍ਰਮ ਥਾਟ ॥੪॥੪੩॥੧੧੨॥ Kaho Nānak gur kẖole kapāt. Mukaṯ bẖa▫e binse bẖaram thāt. ||4||43||112|| Nanak says: when the Guru opens the mind closed in ignorance, one becomes liberated and doubt disappears. In the following verse, look at “the condition” put in there, it is on 434 SGGS: ਯਯੈ ਜਨਮੁ ਨ ਹੋਵੀ ਕਦ ਹੀ ਜੇ ਕਰਿ ਸਚੁ ਪਛਾਣੈ ॥ Ya▫yai janam na hovī kaḏ hī je kar sacẖ pacẖẖāṇa In Essence: There will be never birth if (ਜੇ ਕਰਿ /condition) eternal Prabh is realized. I have given many Gurbani quotes (and there are numerous Gurbani verses) that do not support what Dr Chahal believes in. What he believes in, I respect that though. Now let us also look at Nanakanian philosophy as Dr Chahal stresses on calling Gurbani a philosophy; he writes: ‘Aeyoh kaha Nanak” means “Guru Nanak says this philosophy” With all respect, I disagree with Dr Chahal that its meaning is “Guru Nanak says this philosophy” because nowhere else Guru Nanak declares himself a philosopher; he calls himself a poet though. As it is said “Nanak bolai Amrit bani”, in this phrase, the stress is not on its being philosophy but on its being sublime words. Look at the followings: 434 SGGS: ਕਰੇ ਕਰਾਏ ਸਭ ਕਿਛੁ ਜਾਣੈ ਨਾਨਕ ਸਾਇਰ ਇਵ ਕਹਿਆ ॥੩੫॥੧॥ Kare karā▫e sabẖ kicẖẖ jāṇai Nānak sā▫ir iv kahi▫ā. ||35||1| In Essence: Nanak, the poet says this: Prabh does and causes others to act and knows everything. If it is “ Keh Nanak” Or “Kahu Nanak” or there is just “Nanak” and the verse, it all means that it is said by Nanak, or Nanak utters this; there is no where any evidence that can convince us that “ eheon Kahe Nanak” means it is a philosophy of Nanak. I just wonder why we need to distort a phrase to add our own thinking in to it. Guru Nanak says on 877, SGGS: ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ Nānak bolai amriṯ baṇī. Does Amritbanee (ਅੰਮ੍ਰਿਤ ਬਾਣੀ ) mean immortalizing or nectar Bani or nectar philosophy? Have we ever heard about nectar philosophy? It just doesn’t add up when we start giving new meaning to it from “no where context”. I agree with Dr Chahal that as Gurubani says the education is that which is uplifting; simply to justify one’s own thinking by distorting Gurbani is not fair or uplifting. Nirmale sadhus who got control over interpreting Gurbani for some time, tried to bury the uplifting aspect of Gurbani, and so are Dr Chahal and others, who are aligned with his thoughts, doing. Gurbani is an experience not a thought as it has been taken by Dr Chahal. To prove it a simple example is enough; take words uttered by any of Prabh’s devotees in SGGS, it is the same wording and the same description of the same experience. To express our philosophy, we don’t feel any kind of difficulty, but to express personal spiritual experience of the Creator, we will feel difficulty to express it if we have that experience, which is experienced by His devotees. Look at Sheikh Freed, Kabir and others who walked on this planet before First Nanak, they all speak the same language and express the same inexpressible experience with reservation: 657 SGGS (Bhagat Namdev) ਗੂੰਗੈ ਮਹਾ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖਿਆ ਪੂਛੇ ਕਹਨੁ ਨ ਜਾਈ ਹੋ ॥੩॥ Gūʼngai mahā amriṯ ras cẖākẖi▫ā pūcẖẖe kahan na jā▫ī ho. ||3|| In Essence: the mute tastes the most sublime nectar, but if he is asked, he cannot express its taste. 327 SGGS (Bhagat Kabir) ਜਿਨਿ ਰਾਮੁ ਜਾਨਿਆ ਤਿਨਹਿ ਪਛਾਨਿਆ ॥ ਜਿਉ ਗੂੰਗੇ ਸਾਕਰ ਮਨੁ ਮਾਨਿਆ ॥੧॥ Jin rām jāni▫ā ṯinėh pacẖẖāni▫ā Ji▫o gūnge sākar man māni▫ā. ||1|| In Essence: those who have come to know Prabh, only they have realized, it is like a mute who tastes sugar and pleased with it (but cannot express his feelings in words) 607 SGGS (Fourth Nanak) ਜਿਨਿ ਇਹ ਚਾਖੀ ਸੋਈ ਜਾਣੈ ਗੂੰਗੇ ਕੀ ਮਿਠਿਆਈ ॥\ Jin ih cẖākẖī so▫ī jāṇai gūnge kī miṯẖi▫ā▫ī Who has tasted this, knows it because its taste is like the tasting of sweet by a mute. On 1205, SGGS (Fifth Nanak) ਬਿਸਮ ਭਈ ਪੇਖਿ ਬਿਸਮਾਦੀ ਪੂਰਿ ਰਹੇ ਕਿਰਪਾਵਤ ॥ Bisam bẖa▫ī pekẖ bismāḏī pūr rahe kirpāvaṯ. In Essence: I am amazed to see wondrous and Merciful Prabh who is all pervading , ਪੀਓ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਮੋਲਕ ਜਿਉ ਚਾਖਿ ਗੂੰਗਾ ਮੁਸਕਾਵਤ ॥੧॥ Pī▫o amriṯ nām amolak ji▫o cẖākẖ gūngā muskāvaṯ. ||1|| I have drunk precious nectar Naam; I can just smile as a mute does after tasting something (which cannot be expressed). A person, who goes through such a spiritual experience, cannot express it in detail unlike us who, without understanding and experiencing it, start building pyramid of thoughts and keep churning water to get butter out of it. Time has come for the Sikhs to study Gurbani by themselves instead of depending on anyone else; many thanks to Harjinder Singh Gill, Santa Monica for providing SGGS Gurmukhi and English data on the line, which has made it easier to study SGGS. I recommend studying a Gurbani grammar rules and looking at the words used in various contexts to figure out the meaning of the words used to express the inexpressible experience of His union. Guru Nanak’s bani is interpreted by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak in a very simple way; follow them instead of following anyone else including me. Above article is taken from http://gursoch.blogspot.in/2012/03/experience-beyond-science-or.html
  19. Kirtan Plzz Helppppppp

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  20. Waheguru ji ka khalsa Waheguru ji ki fateh Sangat jee, We have tried to bring up a platform to share the Gurbani videos. Though we have many more bigger platforms to share the gurbani videos but there we have other material also which appears along with the Sikh/Gurbani videos. To start with we have made a small start . The user can upload a video of max 100 MB. Their is no duration limit in this 100MB video. You can also share Audio Mp3 and Images. We are presenting this website (http://www.sikhitv.com) to sikh sangat to load up the audio/videos and images related to Sikhism. We would also request the Techie Guys (Web designers) who can support us by designing up some good logo and banners for website. Visit the website clicking on this link -- http://www.sikhitv.com Would like to Apologize for any of our statements which may have hurt the sentiment of sangat in the past. Give your Asees and motivate us to bring up more such projects. Guru Raakha Daas Sikhitv.com GurmatChanan.com
  21. Waheguru ji ka Khalsa,Waheguru ji ki Fateh just 13 yrs old biba Kirandeep Kaur appreciated by Sangat for a better performance in recital of Kirtan gurbani in various Kirtan darbar/ programs. to listen her mithi awaz . plz visit http://www.amritbani.info , we feel great pleasure to perform kirtan in ur city , call for kirtan program booking in ur city her Gurbani CD " kahe Re ban Khojan Jaayee" recently released http://www.youtube.com/watch?v=L3RkDrxZ6jM&feature=related her live kirtan program at ETC PUNJABI channel http://www.youtube.com/watch?v=mkPvfgTS3fI her live performance at ZEE PUnjabi Channel http://www.youtube.com/watch?v=wnvWE_p2l-Q&feature=BFa&list=ULEzUS6fST5Yw&lf=mfu_in_order visit http://www.amritbani.info , we feel great pleasure to perform kirtan in ur city
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