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Found 29 results

  1. An article exploring the true genesis of the Sikh Warrior-Saint ideal. To quote the hypothesis: 'A creature of classic Indic thought, it was hard for Tagore to comprehend that in Nanakian philosophy spiritual freedom naturally leads to political liberty. The Guru criticized the Siddhs, of Tantric Buddhism, for acquiring some spiritual gains but not utilizing them for the betterment of society at large. (6) It is evident, however, that even centuries after the Guru’s edicts were in circulation the odium attached to force and politics were still in power and men like Tagore were their blind prey. What was Guru Nanak Dev Ji’s perspective on force and it’s utilization? In order to truly understand this query, and subsequently manifest an answer, we will approach it from several various directions.' To read more, visit: https://tisarpanthdotcom.wordpress.com/2016/02/09/the-warrior-who-was-nanak/
  2. A bit of background on Sikh warriordom and Guru Hargobind Sahib Ji: http://tisarpanth.blogspot.co.nz/2015/12/the-cherisher-of-humanity.html?view=magazine
  3. Guru Nanak Dev ji and the Hot Springs at Manikaran. Gurdwara Sri Guru Nanak Dev Ji is an historical sikh shrine which was discovered by Baba Narayan Hari, the history of the gurdwara sahib is mentioned in Bhai Bala Janamsakhi and Twarikh Guru Khalsa. Gurdwara Sri Guru Nanak Dev Ji is located where Sri Guru Nanak Dev Ji was with his Sikhs in the Himalaya mountains of India. His sikhs were hungry and there was no food. Guru Nanak sent his Good Friend Bhai Mardana to collect food for langar (the community kitchen). Many people donated rice and flour (atta) to make parsadas (bread). The problem was that there was no fire to cook the food. Guru Nanak than lifted a rock and a hot spring (hot water) appeared. The Sikhs were able to make rice and beans. Bhai Mardana was having trouble making parasadas (chapatis) because they kept sinking. Bhai Mardana said, "My life will be donated in the name of God". The parsada amazingly floated. Guru Nanak Dev Ji said that anyone who donates his life in the name of God, All his (or her) drowned items will float. This was a miracle. The place is famous for its hot boiling sulphur springs, which are revered by lakhs who come here for a dip in the curing waters. It is believed that the hot springs can cure skin diseases or even ease the swelling caused by gout. A huge Gurdwara has been erected in the memory of Guru Nanak who is believed to have visited this place. A number of Sikh and hindu pilgrims visit the Gurdwara every year. The Ram Temple mentioned above, built in the 16th century, is situated near the Gurdwara. An awe-inspiring experiment at Manikaran is that of cooking rice or dal in the boiling hot waters. Tourists can experience this by purchasing 'chawal potli' (rice in a muslin bag) from the nearby market. The gurdwara management prepares tea and food by putting huge vessels in the water. There is a water pool in the gurdwara where one can enjoy a hot bath. The local residents use hot water in narrow bazaar through pipes. Tibetans dominate the market here where one can buy religious idols, offerings, books, prasad, and Tibetan products. The amazing union of cold water and boiling springs in Parvati river has mystified many a scientist and the devout alike. Nature has used an array of colours, textures and materials to form fascinating mountains with many medicinal herbs. Transparent stone crystals, which resemble topaz, can be found at some points. Water flowing through the curves of hill land shapes has given rise to driftwood in various shapes and forms. Due to the climate, local vegetables and pulses like rajmah and urad are of rare quality and taste different from those available in the plains.
  4. Guru Nanak and the Leper Cured One day Guru Nanak and Bhai Mardana reached a village in Tehsil Dipalpur of Montgomery district which Is now In Pakistan. It was raining and night was approaching. Bhai Mardana requested Guru Nanak, "If he could go and ask if somebody agrees to give us shelter for the night. Had it not been raining, we would have spent the night In the jungle as usual." Guru Nanak said, "Bhai Mardana, you may go and ask." Taking leave Bhai Mardana asked the people of the village. Nobody gave them shelter. Everyone refused with this argument, had both of you been hindus, some hindu would have kept you or if both of you were Muslims, a Muslim would have been given you a place to stay but who will keep a hindu and a Muslim in his house?" Bhai Mardana was coming back when his eyes caught sight of a hut outside the village in which an oil amp was burning. Guru Nanak and Bhai Mardana reached that hut. A leper was living In that hut. He had been turned out of his house by his people, because they thought he was sultering from an Incurable and infectious disease. The people from his house would give him meals In his hut and filled a pitcher of water in the hut for him to drink. Seeing, Guru Nanak enter his hut the leper said, "Do not come near me. Keep away from me. I am a leper. You will be Infected by my disease." Guru Nanak paid no heed to that. He entered the hut. Bhai Mardana followed him inside. Seeing the leper in great distress, Guru Nanak recited a hymn which the leper understood. When God is forgotten, the mind becomes sick. When the mind is sick, diseases take root in the body. A man cries due to the sickness of the body because it can be seen and it gives discomfort and pain. The cure for these diseases is to attune the mind to God who has given hands, feet and all the parts of our body. The body has been given for service. Without service the body becomes diseased." The illusion was lifted from leper's mind that his disease was incurable. He got up and sat down. He kept listening to Guru Nanak's teachings well into night. In the morning leper went to the river for his bath, after taking a bath he felt that he had no disease. Leaving Bhai Mardana in his hut, lepur went to his house. The people at home were amazed to seeing him walking. They asked, "Who has cured you?" Leper said, "Two fakirs who are sitting in my hut." Hearing this, the people of his household. set out to look for the fakirs. The whole village followed them. When the villagers saw the fakirs, they asked forgiveness for the happening of the night before. Guru Nanak said, "I shall be pleased only if you construct a place in the village where travellers may spend the night". The villagers agreed to it.
  5. Guru Nanak and Brahmans Guru Nanak travelled everywhere with his faithful companion Mardana. One day he made his way to a sacred place called Hariduar, which means Gods Gate. This place, where three holy rivers join together was said to have been blessed by the gods, Shiva, Brahma and Vishnu. Huge crowds of people gathered there,. They were chanting and praying. Led by so-called holy men, called Brahmins, the people threw water towards the morning sun to honor people in their families who had died. As this huge crowd of people chanted and threw water, Guru Nanak went into the river too and he also began throwing water. But there was something different about how he did it. Everyone was throwing water towards the rising sun, but Guru Nanak was throwing water in the exact opposite direction as everyone else. A crowd gathered around to see this crazy man. Obviously he didnt know what he was doing! A Brahman said, If you are not Hindu why have you come to a Hindu place of worship? Yes said another Foolish man! Who has taught you to do such a strange thing? Another one said, Why on earth are you throwing water the wrong way? Guru Nanak looked at the Brahman and said, Why do you throw water to the sun? The priest said proudly, We throw water to the sun to honor our ancestors, it gives them happiness, blessings and prosperity. So, how far away are your ancestors? Asked the Guru. A man nearby heard this conversation. He had read a lot of books, so he thought he had the right answers to everything. He said, Our ancestors live thousands and thousands of miles away. Again, the Guru started throwing water in the direction away from the sun. He was throwing the water faster and faster now, as though he was putting out a fire. As he splashed the water around, the Brahmans yelled, STOP, STOP, what are you doing!!? Guru Nanak was panting from all his splashing. He told them, I have a farm in the Punjab which is in this direction. My fields really need water, especially at this time of year. If I dont get this water over to them, my crops might dry up! Now they really thought he was totally crazy. One of them asked, How can water get from here all the way to the Punjab?! The Guru said, Well, my farm is much closer than your ancestors. How can water reach your ancestors if it cant even reach my farm in Punjab? Well, it was true - his fields were much closer than the ancestors who, according to the Brahmins were thousands and thousands of miles away. The Brahmans still did not understand what this strange man was talking about. But Guru Nanak read their thoughts, and pointed to each one of them saying: You were thinking of business you are going to do in Kabul, the man he pointed at looked very surprised. That was exactly what he was thinking. Then Guru ji pointed to another man and said, And you, dear Brahman, you are thinking of your business in Dehli. Guru ji continued, Pundit ji, you were thinking of how you are going to make money from the people who are coming here today. He knew precisely what each of them was really thinking. Now the men were shocked and defenseless. He had just proven that their minds were somewhere else entirely. Their minds were thinking of money and they didnt hold God in their hearts. They were the spiritual leaders, but they were thinking of money instead of God. Guru Nanak had humbled them. What can we do? Asked the Pundit. The Guru said Sincerely chant Sat Nam and let it fill you with love. Pray from your heart. Be full of God every day and every moment. Help people, be with them and guide them to the Truth. As these deep words sank in, the men stood there still in silence. Mardana and Guru Nanak continued on their journey spreading truth with love and kindness. What does it matter what we do or what religion we believe if we dont keep God in our Hearts? Let us be honest with everyone, and especially with ourselves! Let us chant and meditate together with love in our hearts.
  6. Satguru Nanak pargateya, mitti dhund jag chanan hoya ?? Dhan Guru Nanak Dev ji de janam dihade dia, sab nu lakh lakh vadhayi hove Ji. Waheguru. ? ?? ? Guru Nanak Dev Ji. A true revolutionary, Guru Nanak Dev Ji advocated fiercely for egalitarianism, equality, and civil rights during their lifetime. Hukamnama Sahib Ji ( Sri Harmandir Sahib Ji) Hukamnama Sri Harmandir Sahib Ji November 25th, 2015 Ang 611 [WEDNESDAY], 10th Maghar (Samvat 547 Nanakshahi) ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਕਰਿ ਇਸਨਾਨੁ ਸਿਮਰਿ ਪ੍ਰਭੁ ਅਪਨਾ ਮਨ ਤਨ ਭਏ ਅਰੋਗਾ ॥ ਕੋਟਿ ਬਿਘਨ ਲਾਥੇ ਪ੍ਰਭ ਸਰਣਾ ਪ੍ਰਗਟੇ ਭਲੇ ਸੰਜੋਗਾ ॥੧॥ ਪ੍ਰਭ ਬਾਣੀ ਸਬਦੁ ਸੁਭਾਖਿਆ ॥ ਗਾਵਹੁ ਸੁਣਹੁ ਪੜਹੁ ਨਿਤ ਭਾਈ ਗੁਰ ਪੂਰੈ ਤੂ ਰਾਖਿਆ ॥ ਰਹਾਉ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਅਮਿਤਿ ਵਡਾਈ ਭਗਤਿ ਵਛਲ ਦਇਆਲਾ ॥ ਸੰਤਾ ਕੀ ਪੈਜ ਰਖਦਾ ਆਇਆ ਆਦਿ ਬਿਰਦੁ ਪ੍ਰਤਿਪਾਲਾ ॥੨॥ सोरठि महला ५ ॥ करि इसनानु सिमरि प्रभु अपना मन तन भए अरोगा ॥ कोटि बिघन लाथे प्रभ सरणा प्रगटे भले संजोगा ॥१॥ प्रभ बाणी सबदु सुभाखिआ ॥ गावहु सुणहु पड़हु नित भाई गुर पूरै तू राखिआ ॥ रहाउ ॥ साचा साहिबु अमिति वडाई भगति वछल दइआला ॥ संता की पैज रखदा आइआ आदि बिरदु प्रतिपाला ॥२॥ ☬ English Translation:- ☬ Sorat'h, Fifth Mehl: After taking your cleansing bath, remember your God in meditation, and your mind and body shall be free of disease. Millions of obstacles are removed, in the Sanctuary of God, and good fortune dawns. ||1|| The Word of God's Bani, and His Shabad, are the best utterances. So constantly sing them, listen to them, and read them, O Siblings of Destiny, and the Perfect Guru shall save you. ||Pause|| The glorious greatness of the True Lord is immeasurable; the Merciful Lord is the Lover of His devotees. He has preserved the honor of His Saints; from the very beginning of time, His Nature is to cherish them. ||2||
  7. Birth of a Guru Nanak Dev Ji Guru Nanak was born at Talwandi, in the present district of Shekhupura (Pakistan). Talwandi is now called Nankana Sahib and is about 20 kilometers from Lahore. It was then a small village situated in the midst of a dense forest and waste-land, away from seats of power and tyranny. Rai Bhoe, a Rajput of Bhatti clan and retainer of the ruler of Delhi, had been its founder and proprietor. Rai Bhoe owned about a dozen villages around Talwandi. After his death, his son, Rai Bular, succeeded him. Both Rai Bular and his father were new converts to Islam. They had accepted the religion of the rulers under the effects of force or the influence of some other powerful persuasion. But, unlike most converts, they were neither fanatics nor bigots. Rai Bhoe was a warrior and had made himself the master of a great tract of fertile land. People of both persuasions were treated by him equally. In consequence, he had come to be honoured by all. His son, Rai Bular, was of a quiet, religious temperament and loved the society of Sadhus and Faqirs. He had none of the fIre of hatred that was then raging in the breasts of the Indian followers of the Arabian Prophet. This was, no doubt, partly due to his being out of touch with the outside Muhammadan world. Talwandi was away from the tumults and excitements, brutality and fanaticism of the outer world. But there was also a deeper source of his toleration for his fellow man. As a truly religious man and not a fanatic, Rai Bular was inspired with sympathy for the downtrodden persecuted race. We shall fInd how this human touch in his nature made him discern, long before many others did, the true light in the divine child who was born in his village. Guru Nanak's Family The Guru's mother was Bibi Tripta and father was Mehta Kalu Ram but people called him simply Kalu Ji. He was a Khatri and his sub-caste was Bedi. What was Kalu ji's profession? There were many more villages around his village. Rai Bular had appointed Mehta Kalu as a 'Patwari'. A Patwari is a person who keeps account of all the land and the money coming and being spent. Mehta Kalu, besides keeping the account of the governor's money, was also keeping account of the lands and land revenue. So, he was also called a revenue officer. He was senior to the heads of all other villages. A girl was born to Mehta Kalu in her mother's home at village of Chahal (now in Lahore district of Pakistan Punjab) in the year 1464, her name was Nanaki. She was loved by all and was known as Bibi Nanaki. She was a loving girl. Even in childhood she was very sensible and intelligent. At a young age, Bibi Nanaki would help her mother listening to her prayers to the Lord. Guru Nanak's Birthday Legend says that, at the time of his birth, which had taken place at about 1 o'clock at night, when the full moon was shining in all its glory, there were visible supernatural signs. On the day of the Guru's birth, Bibi Nanaki was at home with her father. When the child was born the nurse, named Daultan, came running to tell the news. She looked sad and frightened. "What is the matter Daultan? Why are you so sad?" asked Mehta Kalu. "O sir, I am not sad, I am pleased to tell you that you have got a very handsome son in your family" replied Daultan. Birth of a Guru "But you do look sad Daultan. What's wrong with the child?" asked Mehta Kalu once again. "Nothing's wrong with the child sir, but I have seen something very strange I never saw before," said Daultan. "What's that? Mehta Kalu in surprise. He looked upset too. "Children cry when they are born, sir," said Daultan. "But this child did not cry. He simply smiled." "There must be something wrong with the child then," said the father. "What should I do ?" "How should I know sir? I have never seen this happen before. But the most wonderful thing is the light," said Daultan, looking all the more surprised. "Light? What light?" asked Mehta Kalu. Daultan said, "I don't know whether it is good or bad sir, but I saw a dazzling light when the child was born. The light shone round his head like a star." Mehta Kalu was worried, so he ran to fetch Pandit Hardyal. Hardyal was a Brahman. At once he came with Mehta Kalu to see the strange child. He asked Daultan many questions and also saw the child. He thought for a time and then said, "Mehta Kalu, you are very lucky to have this child. When he grows up, he will be a great man. He may be a king or a Guru." "What is the matter Daultan? Why are you so sad?" asked Mehta Kalu. On hearing these words Bibi Nanaki was very pleased and she said, "I am sure, father, he won't be a king." "Keep quiet Nanaki," said the father, "Don't you want to see your brother a king?" "I would love to," said Nanaki. "But father, believe it or not, my dear little brother will never be a king. He will be a Guru. He will love everybody and give great ideas to the world. He will be a friend to all. People will remember him for a very long time. They will call him the Guru." Mehta Kalu, Pandit Hardyal and Daultan were all amazed at Nanaki's words. And so it happened, Bibi Nanaki's words came true. The infant was named Nanak after his elder sister, Bebe Nanaki. How glad must she have been! Brothers named after them are especially dear to Punjabi sisters. Nanak was Bibi Nanaki's own 'special' brother. Thus, apparently quite by accident, but probably by a divine pre-ordination, a lasting bond was established between the brother and the sister. He shared her name. We shall see that he came to own her very soul. She alone, of all his family, discerned, at a very early time, the Eternal Light that shone in her divine brother. Baby Nanak never cried as other children do. His mother used to give him milk on time. But even if he was hungry at milk time, he would not cry. He would calmly remain laying down. Sometimes he looked up. Sometimes when he slept, his face looked very bright and his tender lips seemed to smile. If his mother went away, he would remain calm in his cradle. Sometimes when sister Nanaki would hold and talk to him lovingly, he would look at her and his face would shine with delight. The child grew up to be a very wise man. We still remember him. We still enjoy his great thoughts. This great man taught us to love everybody, black or white, rich or poor, man or woman. Guru Nanak said, "God is one, and we are all his children. So we are brothers and sisters in one family. God is our father. He loves us only if we love one another. If we do not love one another, our father God, will not be pleased with us."
  8. World Exclusive: For the first time ever, Sri Akhand Path Sahib live from Gurudwara Sri Nankana Sahib (3days) only on Sikh Channel. Arambh: Thursday 19th November 2015 Bhog: Saturday 21st November 2015 With the blessings of Dhan Dhan Sri Guru Granth Sahib ji, Sikh Channel is pleased to announce yet another world exclusive, bringing millions of Sikhs together. For the first time in Sikh history, Sikh Channel shall air the continuous broadcast of Sri Akhand Path Sahib from the birthplace of Dhan Sri Guru Nanak Dev ji. Gurdwara Sri Nankana Sahib, for the chardi kala of the Sikh panth.
  9. Guru Nanak Dev Ji & the Establishment of Kartarpur Having completed the 4 udasisa (journeys), after a short stay at Lahore, Guru Nanak began his travels once more. This time he directed his steps towards his native village, Talwandi. As usual, he travelled by short stages. He halted at every village on the way, delivering his message to the people, and gained many followers. In due course, he arrived at his destination. His aged parents were glad to meet him. His disciples and admirers assembled to hear him every day. His parents were blessed with spiritual insight. They accepted him as their spiritual guide and saviour. Soon Guru Nanak started again on his tour. Travelling in his usual manner, he arrived near the river Ravi. He selected for his stay a beautiful spot on the right bank, not far from Batala. The area was covered in vast number of farms. During one of the mid day time, seated there he was blissfully engrossed in singing GOD's Holy Shabads / SatGur from GurBani. Staying nearby, wife of the farm owner Meeto was busy in packing lunch for her husband Karoria (Karori Mal) and other workers, working in fields. She was mesmerized by the heavenly kirtan of 'Devine and holy Messages for Humanity descending right from GOD'. So absorbed was she that she just did not realise as to when she completed the job in hand , picked it up, walked her way like a zombie and was face to face with Guru Nanak and Bhai Mardana. Having found both lost in singing, She placed the food basket in front of her and sat down on the grass a safe distance from Guru Ji and Bhai Mardana so as no to disturb them. Now Meeto was a member of the singing Jatha (team). In due course, Guru Ji stopped the kirtan and found Meeto sitting nearby. "Haa Bhatee, come near, so we can talk", said Guru Ji. Meeto moved forward at presented the food basket to Babaji and said "Baba Ji, please accept this." Guru Ji, observing the love in Meeto's eyes, served the food to all three of them as is the tradition in the culture of that time. They all eat the food and exchanged some words. Meeto asked Guru Ji to be excused as she was late meeting her husband, Karoria. She was so excited to tell her husband that she almost ran all the way to the west fields. Upon reaching her husband, she passionately described the scene wonderful "Sadhu" that she had just met. As Meeto was late, Karoria was too hungry to take any notice of what she was saying. "Why are you so late? You know how hard we have to work! I don't want to hear about any Sadhu. Let's have the food first", he blurted. She served the food to her husband and the 5 workers. Then she again told Karoria about Guru Ji. Now that he was not hungry, he listened and agreed to meet the Guru. They immediately went to meet Guru Nanak and Mardana. When they met the Guru, Karoria said, "Baba Ji all these fields as far as the eye can see belong to me." Guru Ji said, "Karoria, who owned the fields before you". "Baba Ji, my father owned these fields before me", he replied. "And Karoria, who owned them before your father?" ask Guru Ji Karoria got a bit worried as he got the impression Guru Ji may be testing him. So he began to think carefully and answered, "Well, Babaji, my grandfather owned the fields before my father did". "Karoria Ji, tell me where have they (meaning father and grandfather) gone now?" asked Guru Ji. As Karoria answered "Well Baba Ji, they have left this world", it dawned on him that the fields did not really belong to him as he will be gone soon as well. Karoria having understood the clear message given by Guru Ji, touched Guru Ji feet in reverence and asked Guru Ji to stay with them for a little while. Guru Ji agreed to this request. Soon people came to know of Guru Nanak and of his divine message. They were delighted to hear his soul-inspiring songs and discourses. They accepted him as their spiritual guide and became his disciples. The Gurus fame soon spread in that locality. hindus and Muslims, of all classes and castes, and sadhus and faqirs, flocked to him. Inspired by his songs and discourses, they gave up their mutual hatred and jealousy, and began to live together like brothers. Karoria, who was the owner of the area, became annoyed with the daily growing popularity of the Guru. He decided to go and tell the Guru to move away from his land. Mounting his horse, and taking with him a strong party of foot-men, he started on his mission. He had not gone far when his horse stumbled and fell headlong on the ground. He however, suffered no serious injury, but followers took him back home. He rested for a couple of days, and then set out again, determined to drive away the Guru. He had not yet gone far from the gate of his house, when he felt that he could not see; his eye-sight had gone. The horse came to a halt and refused to move. He got down from the horse and went back home. He was filled with wonder at what had happened. His followers said to him, "He is a holy man, a lover and servant of God. You were going to him with the intention of expelling him. So God did not allow you to proceed." "Yes," said he, "that seems to be the case. I shall go and show him all respect." Saying this, he mounted his horse again. But as he proceeded, he lost his sight again. He was puzzled all the more. His followers advised him to go on foot. They said, "Make your heart free from pride and anger, and humbly beg his forgiveness before starting." Karoria accepted this advice. He humbly prayed that he might be forgiven and started barefoot to meet the Guru. Soon he reached the place where the Guru was. He saw the latter seated calmly, surrounded by a large number of devotees. The sweet music that was being played filled Karoria with indescribable peace. He fell at the Gurus feet. His whole being got filled with joy that he had never known before. The Guru affectionately asked him to take a seat near him. A great change took place in his heart. A desire to serve the Guru awoke in him. He bowed, touched the Gurus feet, and said, 0 true teacher! I am blessed at the sight of you. I feel sure that I have been forgiven. Kindly permit me to dedicate all this land to you. Allow me to build here a village for you and your disciples to live in. Let us call the village "Nanakpur" in keeping with tradition of the time when the landowners name was used to name the local village. The Guru smiled and said, "Let it be as you please, but as the land is of Kartar (God the Creator), and you are blessed for dedicating it to divine service. We shall call the village Kartarpur, the seat of Kartar, the Creator." Bhai Duni Chand also built a dharamsala and a house for the Guru. Here the Guru stayed for some time. He put off the extraordinary dress which he had put on during his wanderings. He began to wear the usual dress of the people around him. In a short time, the place grew in importance. Hearing of the Gurus settlement at Kartarpur, people came from far and near to pay their homage. Houses and dbar~nsa1as were built, and the village grew in size, importance and population. His family also moved to the village. Kartarpur became the seat of the Guru. Amid singing of hymns, morning and evening, and discourses by the Guru, the congregation grew larger and larger. The free kitchen fed all who came. In the Gurus langar (free kitchen) no distinction of caste, creed or sex was observed. All sat and dined together as members of one family. The Guru started a small farm which he cultivated and ploughed it himself. Of course, his disciples also worked there. He held that the right way to live was to do so by the produce of ones own labour. He produced not only what was enough for himself and his family, but much more. He gave the surplus to the kitchen. Guru Nanak himself set the example of leading a simple householders life, and realizing the true spirit of religion devotation to God and the service to fellow-beings, combining simple life with lofty thoughts, free from outer shams and hypocrisies which keep the mind away from truth. By his own example he showed that salvation could be obtained by righteous living even amidst gaiety and laughter.
  10. Solar Eclipse at Kurukshetra When Guru Nanak Dev Ji was at Kurukshetra it was the day of solar eclipse. People in large numbers had gathered there. In those days people had wrong ideas about Solar and Lunar eclipse. They believed that on such occasions Moon and Sun are attacked by demons and this attack can be averted if people take bath in the holy rivers and give money in charity. In order to enlighten the people that these ideas are not true, the Guru went to Kurukshetra when a fair on the day of Solar eclipse was being held there. The Guru set up a camp at an open space outside the city and started singing hymns (Kirtan). Mardana played at the rebeck (rubab) and accompanied the Guru in singing. It so happened that the Ruler of Hansi and his queen passed that way. He had been driven out of his kingdom by his opponents. He had come to Kurukshetra to get the blessings of some holy man. He sat near the guru and listened to the kirtan. As he sat there and looked at the divine face of Guru and listened to to the kirtan he was convinced that the Guru was a holy man with great spiritual power. On his way to Kurukshetra, the ruler had hunted a dear and asked his attendants to cook its meat. People consider it a sin to cook on day of eclipse and cooking meat at pilgrim centres was considered to be an unpardonable sin. When the priests saw the smoke rising from the cooking fire they raised a hue and cry and on when they learnt that meat was being cooked they were even more angry. They gathered large number of people and led them to attack and kill such a sinner. As the cooking was being done near the place where the Guru was singing they thought that he was the culprit. They abused the Guru and threatened to kill him. The Guru spoke to them gently and said, "If it is a sin to cook the flesh of a dear during Solar eclipse how can killing a man be an act of piety? If killing an animal is a sin, killing a man cannot be a virtue". Guru's answer silenced them. The Guru said, "If you want to discuss the issue, ask Pandits, Scholars and Sanyasis to come here". Many Pandits were called. One of them was pandit Nanoo. He called himself Nanak. The debate of eating non-vegetarian food started. Large number of people stood there, listening to the debate. It was argued that the scriptures forbade meat eating. Our ancestors took only vegetarian food. The Guru said, "Your holy books say the animals were killed and their flesh offered as sacrifice to fire. Aryans ate flesh. When marriage feasts are held at Kshatri houses, goats are slaughtered and non-vegetarian food is served. Why do you accept charity from those who are meat eaters?" The Guru did not say whether one should eat non-vegetarian food. He simply opposed hypocrisy. We should not do one thing and say the other. There should be no difference between our words and deeds. The guru made his point of view very clear. He said, "We should not eat the food which harms the body, makes it sick and leads mind astray. Only that food is good which keeps the body healthy and the mind pure". The principle laid down by the Guru in this respect is such as can be adopted by people in any country. By following this principle all can lead a happy life.
  11. Guru Nanak Dev Ji at Gaya After Banaras Sri Guru Nanak Dev Ji reached Gaya which is a famous hindu pilgrimage place situated at the river Phalgu (Sarju). It was the holy place where Lord Budha is said to have attained enlightenment. In those days, Gaya had become a strong hold of Hindhu worship. There existed forty-five points from where it was supposed that the forefathers could be supplied things... The common people people were assured that rice cakes given in the name of their forefathers would bring them satiety. And if, lighted lamps were given to the priests they could use them to illuminate their ancestors paths in heaven. The simple minded people made huge offerings and the priests fed the piters (ancestors) by offering rice balls, lighted up little lamps to illuminate their paths in the high heavens. When Sri Guru Nanak Dev Ji and Bhai Mardana arrived, the priests considered them rich men and surrounded them. They asked Sri Guru Nanak Dev Ji and Bhai Mardana to accept their services. Guru Nanak declined their services and said, 'First tell me where my ancestors are resident?'. The priests were bewildered to hear this and they could not answer. Then the Guruasked, 'Can you tell me about my parents? Are they alive or dead?' The Brahmins felt ashsamed and looked at each other. The hindu priests had declared that any offerings made at Gaya especially at the time of Baisakhi would secure salvation for seven generations of those who had departed from this world. The Guru started laughing which made the priests very angry. At that point the Guru explained that those who left their bodies on earth, did not need any food nor a glow of lamp to see. If this body could not go to the other world, obviously it was not possible for any material substance of this world to reach the other side. The Guru advised them; 'Rice cakes placed on plates made of leaf are useless. God's name alone is man's support here and in the next world You make the rolls for the departed souls but you eat those yourself. The light of tiny lampsdoes not illuminate the dark paths of your ancestors. You are sitting in the darkness of ignorance. First attain enlightenment yourself. For that purpose make the sole name of God your lamp, then pour in it oil of sufferings. This oil should be burnt by the light of realisation. Don't befool the ordinary people. You should make the praise of God as a holybath at the Ganga and Banaras. The true ablution is that when one is attuned foreever in the praise of God.' So the Guru enlightened the people and asked them to worship One God, the Formless. On hearing the Guru's words, the Brahmins were greatly impressed and they fell at the feet of the Guru. There also lived a Dev Gir, the chief priest of the Budha Gaya. He became an ardent devotee of Guru Nanak. The Guru honoured him as his representative and he led his congregation of disciples following the teachings of Guru Nanak.
  12. Dhan Sant Baba Isher Singh ji whom made Sant Baba Mann Singh Ji Pehowa Wale come into the light of God; they have founder over 50,000 Sikhs world wide including India, England, Canada, Australia, California ect. Showing so much dedication to seva and simran Sant Baba Mann Singh Ji have absorbed thousands of Sikhs into our lords sanctuary. They have also changed Pehowa humongously (they have killed the 5 choor {the 5 evil powers that destroy the path of light to god}vastly around their dhiraa). [however, as gossip and rumours and Kaljug is still spreading, it is impossible for people to realise how much shaktee or honour it is for us to actually have met Sant Ji Pehowa Wale. I have heard that people say "sant Baba Mann Singh Ji has been exposed" and this is a 100% so false! it's these individuals that have been corrupted with hells ambitions that they cannot seek love and truth] Sant Baba Isher Singh Ji (whom Sant Baba Mann Singh Ji absolutely adored) was one of the most remembered Sikh idols in history; as they persuaded minds of un-natural sinners to open up and see truth. Personally, if I had not bumped into this Mahaporak (Pehowa Wale Ji), I would be lurking in the pub down the street smoking and drinking ect... so much. I was so corrupted and dirty that it was not until God gave me the eyes to see compassion and humility of life which was clearly visualised in Sant Ji. It has been so honouring to meet up with Maharaj Sri Guru Granth Sahib Ji and Sant Baba Mann Singh Ji that I have embedded gods wish and engaged people to help see the truth . I have explored up and down England and Canada to exfoliate Gods message and hope that I will find new generations to help guide truth into this world. Waheguru Ji Ka Khalsa Waheguru Ji Ke Fateh !!! - #LOVE#GOD#4#EVER#DHAN SANT BABA ISHER SINGHJI#DHAN SANT BABA MANN SINGH JI#NEVERFORGET1984#DHANSRIGURUNANAKDEVJI#DHANSRIGURUGOBINDSINGHJI#WAHEGURU!!! Waheguru
  13. I read that Guru Nanak Dev Ji always had a Barsha with them wherever they went, and when Guru Nanak Dev Ji came back after 3 days, they passed Shastar Vidya to Baba Budha Ji, Raagvidya to Bhai Mardana, and Brahmvidya to the Panth... Any Sakhis, Katha, or more info. on this?
  14. in japji sahib it says "gur esar gur gorakh barmaa gur paarbatee maa-ee" which means guru is shiva, the guru is vishnu and brahma, the guru is paatvati and lakhshmi btw not questing bani or anything i just want to understand it more does this mean that we believe in hindi gods? and guru nanak dev ji is saying they are equivient to him? and also another question i wanted to add on to this is, throughout guru granth sahib ji mahraj there are references to islam and hinduism but why are there no refernces to other religions such as christianity? im sure mahraj knew it existed. im not trying to question gurbani i was just curious thanks wjkk wjkf
  15. 1 Submission to the Will of God (WAHEGURU) Guru Nanak Dev ji gave the message of “Hukam Rajayee Chalna Nanak Likheya Naal“. Guru Nanak Dev ji says that everything happens by God’s Grace, so Rest assured that God knows better what is right or wrong for us. We should, therefore, accept His decisions without any grudge or question. 2. There is One GodGuru Nanak Dev ji said, ” I am neither Hindu Nor Muslim, I am a follower of god”, which actually spoke about his belief in one god. In Sikhism, the god is omnipresent, shapeless, timeless, and sightless. ( Nirankar, akar, alakh). Sikhism stress that, before creation there was God, and because of His will ( Hukam), the Illusion ( maya of attachment and enticement) came into being. The God in Sikhism is not male/female, and can only be seen through inward eye. Guru Nanak Dev ji explained one thing clearly that there is only One who gives to Everyone and we should not forget to Him. The Guru stressed that full knowledge of god is impossible in human form. 3. Goodwill for all – SARBAT DAA BHALAA Guru Nanak dev ji passed the message of Universal brotherhood. He said that religion is not mere consistence of words but actually looks all men and women equally. Universal brotherhood is a strong theme in Gurbani written by Guru Nanak Dev ji. In our prayer, we say this line towards the end of daily Ardaas – “Nanak Naam Chardi Kala Tere Bhane Sarbat da bhala”, which can be translated as “Nanak asks for ‘Naam’ (name of God) with which comes well being, happiness and positive spirit and with your blessings, Lord may everyone in the world prosper and be in peace“ or can be broken down as: Nanak, With Naam comes Chardi Kala and with your blessings, may there be peace for all We request Him for the welfare of the whole humanity and not just of our community or our family alone. 4. SACH SUNAISI SACH KEE BELA – (to speak the truth)Guru Nanak Dev Ji told in front of King Babar “You are not Babar but JABAR”. We should always speak the truth without any fear. According to the Guru’s doctrine, the victory of truth is not dependent on ending or suppressing falsehood but in standing firmly by truth. That is why Guru Nanak Dev ji exhorts that to stick to truth and to remain on the side of truth when it is necessary is very essential – Sach ki bani Nanak aakhai sach sunaisi sach ki bela I have related the true Word of the True Lord as per His Will. 5. SEWA AND SIMRAN Guru Nanak says that no one can save anybody else. It is only Guru who guides us to safety, and to be saved, one have to follow the right path of SEWA and SIMRAN told by him. Further the Guru is not to be found in big palaces, he lives with poor. Let us love the poor, God will bless us. If we recite Gurbani with love, we will find the Guru is speaking to us. We have been reminded of his observations many times in our life. When we barely make both ends meet, we are usually sincerely devoted to GURBANI and the Sikh way of life. But when we have excess money to spend on worldly pleasures we follow vices and ignore the real mission of human life. DHARAM is usually the first casualty when we become rich. About SEWA Gurbani explains: (In the midst of this world, do SEWA and you shall be given a place of honour in the Court of the Lord) 6 The three Principals Vand Chako: Sharing with others, helping those with less who are in need Kirat Karo: Earning/making a living honestly, without exploitation or fraud Naam Japna: Chanting the Holy Name and thus remembering God at all times (ceaseless devotion to God) 7 Shun five EvilsGuruNanak Dev Ji asked his followers to shun five evils which leads to illusion ( maya) which eventually acts as roadblock towards attainment of salvation. The five evils are Ego, Anger, Greed, Attachment and Lust. 8 Importance of GuruGuru Nanak Dev ji lay great emphasis on having the importance of Guru in one’s life. He put forward the thought that salvation occurs not from pilgrimage or rites etc, but through heart, spirit and soul. For this to happen continuous seeking of knowledge must take place which is dependent on one’s guru. Guru according to him is the voice of the god, the true source of knowledge and salvation. 9. No DiscriminationGuru Nanak Dev ji was strongly against all artificially created divisions and all discrimination, both in word and deed. He said that the caste of a person is based on what he does. His idea of a caste-free society transpired also in his concepts of Sangat and Pangat. 10. Against Rituals/SuperstitionsGuru Nanak Dev Ji preached against superstitions, false rituals, worship of demi-gods and goddesses. He stressed that only One God, the Formless, is to be glorified. In this way, he showed the path of truth and enlightenment. Source: http://singhstation.net/2014/11/top-10-key-lessons-teachings-from-guru-nanak-dev-ji-life/
  16. i have been reading that Guru Nanak Dev Ji disappeared for 3 days whilst bathing in the Kali Bein river. Did Guru Ji meet Akal Purak as stated in the sakhi, if this was so why do Sikhs mention that Guru Nanak Ji was God himself in Sarguna form? What is the understanding behind this story, and how is to be applied as it can be confusing and contradictory with the two different statements i.e God as separate to Guru Ji, as opposed to Guru Nanak Dev Ji as God in Sarguna form themselves. Forgive my ignorance, I only wish to remove doubts and obstacles in my mind.
  17. A year back me and a few other members discussed writing an article orbiting the personal life of Guru Nanak Dev Ji. This piece, of writing, would highlight answers to the different criticisms thrown at the Guru. I have compressed these points into three main queries. Can anyone please help me answer them? Thank you. This is an excerpt from the article, in question: 'Critiques have often lambasted several attributes of the Khalsa Gurus.' They have perpetually called into question the familial hierarchy and personal lives of their subjects. They have failed to intuitively grasp the fact that the Gurus were ubiquitous iconoclasts in their own right. Descended from high stock they empathised with and reformed the lower classes. This, in an era where scriptural authorities vilified any contact between an elite and a dreg as a blasphemy, created an uproar. Exactly a condition the Gurus' required. After all, what better way to promulgate their tenets other than attach emotives to it? Regarding pro-feminism, many authors call into question Guru Nanak Dev Ji's perceived desertion of his own wife. Their condemnation orbits several factors: a.) The Guru deserted his wife and unceremoniously burdened her with the responsibility which should have logically been his. b.) In an era where sexuality was intricately taboo, how would the Guru's wife have fulfilled her desires? c.) What need was their for the Guru to undertake an intercontinental expedition? Why did he not regulate his ethos to the sub-continent alone?' Via point a, I aim to answer why women can easily operate without a male influence. For this I require historic material regarding Mata Sulakhni Ji's life after Guru Ji left. The fact that she led the regional Sikhs, and enjoyed great success as a leader indicates something but I want to expand upon this point. Point b does not aim to 'sexualize' the lives of our Gurus, but has been inserted to demonstrate that sex is not the A-Z of any relationship and intimacy can be enjoyed between a couple in it's absence. Point c is quite self-explanatory in light of the primary points. I will put up the full article here once I am finished.
  18. wjkk wjkf my question is, is it true that Guru ji really moved the kaaba? and Is it true Guru jis sandles are still inside there? and also how did guru ji get into mecca? im sure he wouldnt have disguished himself so how did he get in? i dont doubt bhai gurdas ji's writtings but is there any other type of proof or writtings about this event? wjkk wjkf
  19. Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh! Dear Sangat Ji, I came across this person the other day at a local Gurdwara and he showcased his visit to Nepal. They found three handwritten saroops of Maharaj and one of the saroops has 1542 angs if I can remember correctly. Gurbani upto 1430 Angs and rest mentions the lives of Guru Sahib, dates, etc. I request everyone to checkout their website that has a lot more about their visit. Here's the link: www.sgndssi.com It really touched me and made me feel like I should visit the place soon. VJKK VJKF!
  20. November 14, 2013 by DR. K.T.LALVANI NANAK THE INDIAN MYSTIC POET-PHILOSOPHER-SINGER-SAINT BY DR. K.T.LALVANI, PH.D. (BONN) INTRODUCTION: The most important center of spiritual regeneration in Asia has always been India. It was here that Buddhism, in one form or another, came to influence profoundly the culture of virtually the whole of eastern Asia, although in India itself the most popular religion continued to be Hinduism, in which the multiplicity of schools and cults is even more evident. Over five hundred years ago, in 1469 AD about 2,000 years after Buddha, India produced yet another renowned mystic, Nanak, whose theories and teachings, as yet virtually unknown in the West, were even more convincing, practical and universal. His spiritual science is suitable for all mankinds, under any and all conditions of modern life. Both Nanak and Buddha, in common with the Hindus, believed that rebirth continue until an individual succeeds in bringing the series of lives to an end. Not death but re-birth is the supreme ordeal for human beings. To circumvent re-birth ought therefore to be the ultimate goal of human endeavor. Nanak, however, unlike Buddha and the Hindu schools of thought, did not consider such a goal extremely difficult have attain since, according to him, sacrifices and asceticism and rituals were absolutely purposeless and unnecessary. Nanak was the first mystic in India, who proclaimed, Salvation is not incompatible with laughing eating, playing and dressing well. He therefore lifted all such bindings and sanctions from his religion, composed of service, humility, meditation and truthful living. The Bhagvad Gita, which is the greatest testament in the Indian tradition, is more concerned with reliance of God than going beyond Him to a transcendental state in which all distinctions are lost, where according to Nanak there is no difference between the individual blessed soul and the Supreme Soul. The author’s object in writing this book is to select the more logical religious theories from the vast Indian heritage and not affirm dogmas. Should any paragraph appear to be dogmatic, it would be due to an attempt to compress a great deal of thought in to a little space. BIRTH OF NANAK: Nanak was born in the year 1469 A. D., in a village 40 miles from Lahore in northwest India and lived for 70 years. He was born of Hindu parentage in Kshatriya Caste. Various miracles have been attributed to Nanak, one of them being, that the sky was illuminated with dazzling light during the night of Nanak’s birth. In the author’s view, greatness of Nanak does not depend upon the miracles that surrounded him in the childhood, but on his Exalted and pure life that he led and the true gospel that he propounded as a humble religious teacher. Nanak came at critical period in India’s history. India was slipping fast into the hands of the Mogul invaders after the earlier Islamic invasions from Central Asia and the Middle East. Hindu society dominated by the Brahmins was rife with caste diversification and rituals, while the ruling Muslim community, diverting from the essence of religion, practiced fanaticism and tyranny, imposing their Islamic faith on others. In one of his hymns Nanak has described India’s state in the following words: “Kings are butcher: cruelty is their weapon. The sense of duty has taken wings and vanished. Falsehood is over the land as a veil of darkness, the darkness of the darkest night”. Nanak made great contribution towards brining about unity and harmony between Hinduism and Islam by reminding them that the ultimate goal of both is one and same. Nanak had no guru, teacher or mentor to initiate him into the metaphysical and spiritual discipline. His philosophic thought was intuitive and his spiritual insights were self-attained. HUMILITY: Nanak, whose religious philosophy and teachings have remained unsurpassed in India mysticism, was himself an absolute picture of humility and spoke of himself as “a servant of the Beloved One.” In the Holy Guru Granth he has repeatedly emphasized the importance of humility. Humility was the way of life for Guru Nanak and his subsequent Gurus. Following are few verses from Guru Nanak’s numerous hymns on humility. “I am not pious or learned: Foolish and stupid I was born. As the ocean is full of water, So I am full of imperfection. Be Thou gracious, O Beloved One! I seek the dust Under the feet of a devotee, Who repeats the Divine Name? And inspires to do the same.” Unlike most other religions, Nanak’s religion of simplicity makes no claim of any person, as God or Son of God or the chosen Prophet. Instead as seen in the above hymn, Nanak humbles himself down to the status of ‘slave of the saints’. To serve the people is to serve God. This was Nanak’s Doctrine that made love and labor the common heritage of man. Religion is inspired by love. The beloved is within the people as the soul and hence the service of the people is the service of God. Guru Nanak says: “This body is the field, the mind the phoughman, modesty the irrigating channel, contentment the leveler. Pulverize the crust of pride into true humility, sow the seed of love – and it will flourish”. Nanak introduced practice of ‘Langar’ (free kitchen) where high and low, rich and poor would eat and serve together. He put great emphasis on practice of charity, making it an essential part of his faith. He persuaded the rich to share a part of their wealth, earnings and possessions with the poor. In one of his hymns he compares the importance of Charity with that of Worship of God, adding, “where there is charity there is God himself”. To Nanak, service of mankind was one of the fundamental virtues. According to him, ‘it is through service that love is realized. Because through service we develop humility and throughout humility we eliminate self-centeredness and ego. After purging oneself of ego and pride, true love is realized. It is this divine love which we identify as God and movement towards realization of such love can be interpreted as true religion. CASTE AND EQUALITY: Guru Nanak born of Hindu parentage of high (Kshatriya) caste was strongly opposed to caste system, which was deeply entrenched in Hindu society and religion. I would refer to one of the Vedic creation hymns which mentions the Brahmin superior caste, as coming from God’s head, the warrior-caste from His arms, the farmer-caste, coming from His thighs and a menial, from His feet.[1][1] Even in the Bhagwad Gita, Krishna’s first words to the desperate Arjuna refer the reader to the caste system. Arjuna is urged not to yield to an ignoble unmanliness which is unworthy of a warrior[2][2] A few verses later, this admonition is amplified: “For the warrior ‘caste’ there exists no greater good than a war enjoyed by duty”. Whatever may have been the origin of the caste system it has come to have strong religious sanctions behind it. That all souls originated from the same Source was Nanak’s strongest logic against the caste system, which had been prevailing in India. Nanak’s straightforward teachings of Humility, Service and truthful living and meditation eventually became known as Sikhism. “The fatherhood of God and the brother hood of man” are one of the main themes of Guru Nanak’s message. You are my Mother and FatherWe are your children, You have favored us with our being and body No one knows the limits of your glory. In Your grace lie our many comforts. [3][3] It is difficult to believe that a God, who is both loving and powerful, would make any discrimination among his people. Such discriminations are made by man to serve his own selfish purposes. Guru Nanak restored woman to her rightful place in Indian society and regarded her as man’s companion on the spiritual plane. Why call her low that gives birth to kings and prophets like Krishna, Moses, Christ, Mohammed, Buddha and others. According to Nanak the grace of God may come to the scholar or the unlettered, high or low, the rich or poor. It does not depend on caste, knowledge, wisdom or penance. Those who seek it through love, service and humility attain the goal of life. “In Your mercy lies my peace: Nanak always prays for Your grace.” Nanak who strove for religious tolerance and universal brotherhood sums up his views in the following hymn, No one is my enemyNo one is a foreigner With all I am at peace, God within us renders us, Incapable of hate and prejudice. Without dedication and love, man is like an empty shell that crumbles into dust. Love transforms man’s self-centered outlook to one of self-sacrifice. He who has not known love, Nor the beatitude of the Beloved, Is like a guest visiting an empty house; He departs disappointed as he came. SOUL: “As fragrance dwells in a flower, And reflection in a mirror; So does God dwell in every soul”. Nanak taught that the soul is quite distinct from the mind and the gross matter of the physical body. When a person dies, the body reaches its destination, becoming dust with dust of the physical universe. The soul* Has a different goal. It does not die along with the physical body but loses its present personality and depending on the individual’s Karma (good or bad future resulting from one’s own actions) it is either reborn as another personality or merges with the Ultimate Spiritual Reality (GOD); which is the source and destination of our spiritual being. According to Nanak, just as the Physical Universe is the origin and destiny of our body, so is God the Spiritual Universe, source and goal of our individual spirit (soul), God is envisaged by Nanak as the Spiritual Universe, Who created the Physical Universe. According to Nanak, God himself is as vast and infinite as the physical universe. It is that Spiritual Infinite is which he sees God, the Spiritual Reality. Man is a miniature specimen of Physical and Spiritual Universes. Components of this body become dust with that of Physical Universe and the soul is identified with that of Spiritual Universe. The macrocosm is reflected in the microcosm of the human being. Guru Nanak says: “Such is the divine play of the Creator that He has reflected that whole cosmos in the human body.” GOD: “You are the Creator of all. You give the soul, the body and life. We are meritless: without virtue. Bless us, O Merciful Lord.” The divinity of love and truth, which we identify with God, is the Lord described by Nanak as Ultimate Spiritual Reality and is different from any godhead in the likeness of a human or nay other form. The persistent survival of a number of competing religions all claiming the privilege of being the sole recipients of God’s incarnation or his final revelation is a challenge to all the competing claims alike, since if such a privilege were ever granted by God, it would need to be exclusive. Only one of these absolute claims can be valid, if there is any validity in any one of them. Thus, who is to judge between the conflicting claims of Mohammed as the last of The Prophets, Jesus or Krishna as the sole incarnations of God, or Moses as the Greatest Prophet? In each case the claim is Exclusive, Unique and Final. It is in fact extremely difficult to imagine that a God who governs the whole infinite universe would bestow His Grace of self revelation (which is unique and final in each case), on a certain tribe at a certain time on the particular part of our satellite (Earth) of an insignificant galaxy. While in space dimensions, our Earth is only a tiny planet and in time dimensions its life is still many more millions of years, the so-called Unique and Final claim or revelation already happens to be a matter of the past. On the other hand, contrary to the above dogmas and claims of exclusive revelations from God, Nanak defined God as a Supreme Spirit, Ultimate Spiritual Reality or Spiritual Universe and he rejected the idea of exclusiveness and uniqueness of nay prophets, gods, race or religion. Although Nanak himself was in no way less divine than any of them, yet he never asserted his divinity and not having made any claims of any kind, he stands unique among all above divine personalities. His definition of God and the Universe has been unparalleled in Eastern Mysticism. The following are only a few passages from his poems on his subject, which are self-explanatory. “There is but One God, The Eternal All-pervading Divine Spirit, The Creator, the Supreme Being, The Omnipotent, Without fear, without enmity, Immortal Reality, Unborn,[4][4] Self-Existent. True in the timeless beginning, True in the past infinity of ages, Even now, He is the Truth, And, forever He shall be the Truth Eternal.” None can describe his bounties: none can comprehend His infinity. Guru Nanak writes, “Just as rivers cannot size up the ocean, in the same way man cannot assess God’s greatness.” “He crates the universe and then reveals Himself To us and in us, He made Himself manifest.” KARMA AND RE-BIRTH: "The mortal remains, Subject to pain and pleasure, Comes and goes again." Guru Nanak firmly believed in ancient Indian doctrine of Karma and rebirth but he adopted a simpler way of bringing an end to the transmigration of the soul. For a Brahmin caste, the way salvation is the way of knowledge, which deprived the illiterate and ignorant man of the opportunity of Jiwan Mukti (Salvation). According to Nanak, the cardinal feature for bringing an end to the cycle of rebirth is to live a life of single-minded devotion for the Supreme Being, while leading the life of humility and truthful living. Thus in Sikhism, the door to salvation is left wide open, even for man of the lowest intellect. As in other Indian religions, good Karma also plays an important role in Sikhism, but there is no room for penance's or asceticism. Not celibacy but a way of household life (grahsta) is considered more appropriate and natural in Sikhism. Asceticism or Celibacy was not considered an aid to spiritual fulfillment or holiness. Nanak did not accept complete dependence on Karma. Man is not a mere mechanism of instincts. The spirit in him can triumph over the automatic forces that may enslave him. He believed that bad Karma for last life could be considerably erased in this life by seeking God's Grace and practicing good deeds. This departure from the traditional Hindu dependence on the Karmic destiny, has brought greater confidence and optimism among the Sikhs, giving them the courage to alter things that should be altered and the serenity to accept the facts of life that can not be altered. Grace plays an important role in Sikh way of salvation. No matter how good a Sikh's actions (Karma) may be, he still seeks grace from God to be able to be one with Him. E.g. Man may labor to sow the seed and water the plant, but he cannot prevent its destruction by natural calamities, like floods etc. Hence the need for seeking God's Grace even after doing good Karma. "I crave not for kingdom of any kind. My soul longs for the love of Your Lotus-feet. There are others like Brahma, Shiva, Siddhas, Munis and Indra, But I long for the Lord's Grace only. Taking me into His embrace, The Compassionate wiped off all my sins." According to Nanak, grace is a reciprocal gift in response to man's love of God. A Sikh even seeks Grace to enable him to lead a humble life of devotion and truthful living. Grace of God comes easily to those who avoid sinning, but not to deliberate sinners. While sin is an obstacle to progress, yet at its strongest it cannot resist the power of goodness and truth. For Nanak "to entertain truth within the heart is the essence of virtue; all other worship is hypocrisy." Truth has always been greatly valued in Indian Philosophy since ancient times. Nanak, however, went a step further and proclaimed, "Truth is above everything, yet higher than truth is truthful living." By acknowledging the 'original sin' in human nature, the Christian theology implies that man cannot be the highest spiritual Presence in or behind the universe. This is quite contrary to Nanak's theory, to whom life **** is not sinful in its origin. Having emanated from its pure source (Divine Spirit) it remains pure in its essence. MEDITATION: "Meditation on the Name Quenches thirst of the Soul. Let us drink together The Nectar treasure of the Lord's Name." Nanak made an important contribution to the ancient Yoga Philosophy. He removed the mystery from meditation and asserted its simplicity. According To him meditation is entirely a mental process and does not depend at all on the practicing of rigorous yoga postures, austerities or renunciation of active life. He held that meditation leads one to a state of equanimity and tranquility and defined meditation[5][5] as the practicing of the presence of God by keeping him ever in mind with love and devotion and dwelling on His excellence. "I seek only one bounty from my Lord. To bless me with meditation on the Name And then all my tasks would be fulfilled. May I serve God in my childhood and contemplate On Him in my youth and old age." According to Nanak, meditation should be exclusively on Omnipotent and Immortal Divine Spirit, beyond or behind the Universe, which is His creation. God being the Supreme Spirit, is to be worshipped in spirit and not in stone, idols or pictures. True meditation is an indispensable aid to attaining the highest degree of spiritual intensity. On the other hand, meditation is achieved more easily and successfully by the soul possessed of the incomparable virtues of truth, love and humility. "In the garden of the soul Plant the seed of the word (Truth) Water the soil with love and humility And reap the fruits of divinity." Guru Nanak has mentioned five stages of spiritual growth in his compositions. The first stage is the region of duty, 'Dharam Khand", where man's actions are responsible for the consequences. Those who carry out their duties sincerely and honestly enter the second region, the region of knowledge, 'Gian Khand'. Here the devotee obtains knowledge of God and the universe. He knows his own limitations and the omnipotence of God and the vastness of his creation. Then he enters the third stage, the region of effort, 'Saram Khand', where his mind and understanding are purified. Such efforts lead him to the next region, the region of grace, 'Karam Khand". Here the selfless devotee acquires divine grace and receives spiritual power. With the grace of God he enters the next stage, the region of truth, 'Sach Khand", the stage of ultimate spiritual reality, behind and beyond the phenomena of the Universe, where God and man become one and the same. Such is the progress of man from the worldly plane to the spiritual plane. RELIGION: "When a man is in extreme difficulty And none to offer him any help, When he has lost all support and hope, Let him remember the Supreme Lord Let him remember the Supreme Lord And no harm shall come to him. The Lord is the strength of the weak." Religion in its true sense is a search for the ultimate spiritual principle in the universe and trying to put oneself in harmony with it. To Nanak the true purpose of a religion was to spread the spiritual principles and truths among as many souls as it can reach, to enable them to fulfil the true goal of God. According to him man's true end is to glorify God and to be at one with Him forever. In the Lord's love is the spiritual vision and through the spiritual vision is the Lord comprehended. According to Nanak, God is a symbol of love and ocean of mercy. One who seeks it from Him receives fulfillment. "You are my Benevolent Lord, and Father Every moment you sustain me, For I am your child. You destroy millions of my sins And instruct me in several ways. I seek your protection. You are my comforting friend." Nanak's ethics of truthful living were directed towards enlightenment rather than redemption. To him not salvation but enlightenment was of primary importance. There can be no salvation without enlightenment. Enlightenment leads to spiritualism, which inspires man to dedicating his life to the service of humanity. Such were the universally applicable ethics of truth and dedication, which Nanak strove to promote as true religion among mankind. Guru Nanak travelled extensively, carrying his message of Truth, Love Peace, Humility, and Service. Submission to the Divine Will leads to contentment. A true devotee accepts all that comes to him with gratitude and joy. Without contentment it is impossible to acquire peace of mind. True happiness comes to a contended mind. This was the essence of Nanak's religion. In the following two hymns he summarizes his universal teachings and reflects his views on the prevailing practices of two major religions, Hindus and Muslims, advising them how to be truly religious within their own religions. TO HINDUS: "Not the Yogi's garb and ashes, Not the shaven head, Not long prayers, Not recitations and torturing, Not the ascetic way, But life of truth and love, Amid the world's temptations, Is the secret of spiritual life." TO MUSLIMS: "Speaking the Truth is the real Fast, Remaining contended is true Pilgrimage, Meditation is the true Ablution, Compassion is the true Worship, Humility is the real Rosary." His was perhaps the only religion that was devoid of dogmas and doctrines. Even though Islam and Christianity both believe in Oneness of God, yet a Christian must believe that in addition to God there exists the Son and the Holy Ghost and the doctrine that faith in Jesus alone can save one. In Islam one must believe that Mohammed was the last of the Prophets from God and only one can be saved who puts faith in Him, in addition to the observation of fasts and five prayers. Hinduism consists of various forms of worship of gods and goddesses, most of them in human forms. Bhagwad Gita, the most widely revered of Hindu scriptures emphasizes that Krishna born as a human being is the God, Creator of the Universe. Guru Nanak's universally applicable spiritual teachings of service, humility, meditation and truthful living, eventually took shape of a religion, known as Sikhism (Sikh means to 'learn'). Ten subsequent Gurus carried Nanak's message forward. The saying and hymns of the Gurus were incorporated into a holy book called Guru Granth, which forms the scripture of Sikh religion and is considered the Eleventh Guru for Sikhs. Sikh scriptures 'Guru Granth' happens to be unique in the following aspects: 1. It is totally free from any claims and dogmas. 2. It was written during the life of the Gurus, and hence is authentic. The devotees wrote most other religious scriptures long after the death of their masters. Rishi Vyas wrote Bhagwad Gita at a 1000 years after Krishna. 3. It also incorporates devotional hymns of saints of other religions, such as Hinduism and Islam. As such it can be regarded as a universal scripture. 4. The entire Guru Granth is composed in music and poetry. A directive of its musical pattern and rhythm precedes every hymn. The Gurus have used 31 Ragas of Indian Classical music. The passages of poetry quoted in this book are only a very small part of Nanak’s spiritual treasure, which is presented, in its original form in the holy book – Guru Granth. Out of total 5894 hymns of the scripture, Guru Granth’s contribution is 974, composed in 19 Ragas (musical modes). Guru Granth shows the harmony between Truth and music. The Gurus realized the power of music on man’s mind and soul. The Devotional singing of sacred hymns is no less than the celestial melody. Guru Nanak’s poetry is valuable both for its sublime content and literary excellence. It shows an admirable use of figures of speech. Imagery is used to simplify the subtle thoughts and profound concepts. The images have been taken from every-day life and common occurrences. The dominant themes of his poetry are Truth, Harmony and Wisdom, which are seasoned with the Divine Spirit. It is a work of Divine inspiration. One who reads his devotional hymns is undoubtedly stirred to the depths by the spirit, which brings the reader face to face with this Dazzling, Eternal and All-pervading Reality. Guru Nanak’s teachings of love, humility and truthful living offer the entire human race the serenity that gives the spiritual strength to face the sufferings of this world, not by running away from life but accepting it with the calmness of love and devotion. He preached a religion for which men could live, a religion that would illuminate human life, a religion of love, service and sacrifice. Nanak’s vision of life embraced all countries and all races and all times[H1][H1][6][6]. SIR RADHAKRISHNAN’S COMMENTS: Sir S. Radhakrishnan (Ex-President of India) writes as follows in the UNESCO publication of Guru Granth referred too earlier: Nanak is the light-bearer to mankind, a messenger of the timeless. At a time when men were conscious of failure, Nanak appeared to renovate the spirit of religion and humanity. The aim of liberation is not to escape from the world of space and time but to be enlightened, wherever we may be. Nanak tried to build a nation of self-respecting men and women, devoted to God and their leaders, filled with a sense of equality and brotherhood for all. God is universal. He is not the God of this race or that nation. He is the God of all human beings. They are all-equal in His sight and can approach Him directly. We must, therefore, have regard for other peoples and other religions. When Akita Randhava asked Guru Nana about ahimsa (non-violence), Nanak replied: 1. Do not wish evil for anyone. This is the ahimsa of thought. 2. Do not speak harshly of anyone, This is the ahimsa of speech. 3. Do not obstruct anyone’s work. This is the ahimsa of action. 4. If a man speaks ill of you, forgive him. 5. Practice physical, mental and spiritual endurance. 6. Help the suffering, even at the cost of your life. We should aim to escape from the prison of our self-hood and not to escape from the body, which is the temple of God. Until we reach the end we will have other lives to pass through. No failure is final. An eventual awakening for all is certain. APPRAISALS: “The Hymns of Guru Granth are an expression of man’s loneliness, his aspirations, his longings, his cry to God and his Hunger for communication with that Being. I have studied the scriptures of other great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find in Adi Granth. It speaks to me of life and death; of time and eternity; of the temporal human body and its needs; of the mystic human soul and its longing to be fulfilled; of God and the indissoluble bond between him.” Miss Pearl S. Buck (Review of Guru Granth) “ …Guru Granth is part of mankind’s common spiritual treasure. It is important that is should be brought within the direct reach of as many people as possible …In this coming religious debate, Nanak’s Sikh religion and its scriptures, Guru Granth will have something special of value to say to the rest of the world…For Nanak, the fundamental truth was that for a human being the approach to God lies through self-abnegation.” Prof. Arnold Toynbee ‘Sacred Writings of the Sikhs’ (A UNESCO Publication) “We find in Guru Granth a wide range of mystical emotion, intimate expressions of the personal realization of God and rapturous hymns of divine love. The barriers of seas and mountains will give way before the call of eternal truth which is set forth with a freshness of feeling and fervor of devotion in the Guru Granth.” Sir S. Radhakrishnan (Ex-President of India) “Guru Nanak’s poetry enlightens all those who cherish Spiritual Reality and reminds those of other faiths of precious treasures they can gather for their own soul.” Lord Sorensen (Chairman of World Congress of Faiths) “India was once again blessed by God with Nanak, possessed of all attributes of a prophet, a complete and perfect human being. Nanak’s appearance in the World was no less than that of Prophet Abraham 5000 years ago.” Mohamed Iqbal (The greatest poet of Pakistan) Guru Nanak was great Poet, Philosopher and Saint. His teachings are of Universal application and his message of love service and sacrifice will continue to inspire coming generations. Lord Mountbatten From his speech in London at the 500th birth anniversary of Guru Nanak. [1][1] Rig Veda, X90. [2][2] Bhagwad Gita . II [3][3] All the passages of poetry and quotes in this book are only a fraction of the original work of Guru Nanak, written in a holy book known as Guru Granth, which represents his colossal spiritual thought. * There are cases where between death and rebirth, some souls may wander for some indefinite periods depending upon there past actions (Karma). In this connection, there have been known incidents of malpractice's or strange and unexplained occurrence influenced by the so-called spiritualists - I would prefer to call many of such feats as witchcraft or sorcery. These so -called 'miracle worker', (some of them practicing the cult of Tantric Yoga) have utilized their knowledge and energy in an attempt to develop occult powers, usually for enslaving wandering or strayed spirits in order to motivate them to do certain tasks or get some information, by devious methods including that of fortune-telling. Many of their admirers are amazed by such feats of spirit-communication and ofter call them miracles. Sometimes, these spiritualists seek help of such enslaved spirits for implementing dangerous tasks or wicked transgression to impress others or to frighten them into subjection. The author feels very strongly that association with such persons is likely to prove harmful, nay, dangerous, and may even cause mental instability. [4][4] The necessary implication of the above attributes of God, particularly the one that he is not subject to birth and death is, that according to Guru Nanak, there can be no incarnation of God and the Hindu theory that God appears in the world every now and then in the garb of a human being, with a view of helping and guiding His creatures, is not tenable. [5][5] Nanak's 'Mantra' for meditation was composed of three words, EKONKAR - One Eternal Divine Spirit; SATNAM - The Ultimate Truth; WAHEGURU - The Wonderful Lord. [6][6] From the book by same title published in 1979 by Guru Nanak Foundation (U.K.) 88 Mollison Way, Edgware, Middlesex, HA85QW. http://www.sikhnet.com/news/nanak-indian-mystic-poet-philosopher-singer-saint