DIWALI AND SIKHS

DIWALI AND SIKHI

By Karminder Singh Dhillon Ph.D (Boston) Kuala Lumpur, Malaysia.

Note: This is a revised and updated version of the original which was first published in The Sikh Bulletin Vol 10, No 11 & 12 Nov-Dec 2008. Editor. November 2013

This article attempts to answer the question: Is Diwali a Sikh Celebration? It is inspired by the actions of some Sikhs to celebrate Diwali within the precincts of the local Gurdwara. Such celebrations range from encouraging Sikhs to bring sweets and delicacies to the Gurdwara, lighting the Gurdwara premises with oil lamps, to actually conducting full scale kirten, katha and ardas diwans in relation and in conjunction with Diwali.

Some parbhandaks, parcharaks and ragees have justified such practices by quoting Gurbanee, citing historical incidents that connect Diwali to our Gurus, and by pointing to the prevailing practices relating to Diwali of the Darbar Sahib and other Takhts.

This article thus aims to (i) examine the Gurbanee quotes that are said to suggest that Diwali is a Sikh festival, (ii) examine the Diwali-related Sikh historical incidents cited, and (iii) encourage evaluation of prevailing practices (pertaining to Diwali) in the Darbar Sahib, Amritsar etc. The final part of the article will attempt to put Diwali into its original and proper perspective by tracing the origins, purpose and philosophy of the festival.

Continue reading “DIWALI AND SIKHS”

FISH DONT GROW ON TREES…OR DO THEY ?? REALLY !! PAGE 481 SGGS

 By Dr Karminder Singh Dhillon.

The verses are composed by Bhagat Namdev ji. 
The context is the debate amongst the “educated” clergy (Pandits) and those who have actually realized God. *KOYEE BOLEY NERWAA KOYEE BOLEY DHOOR* Meaning: Some of the pundits assert He is near; others argue He is afar. 

This debate is futile since neither side has realized Him. *JUL KEE MACHLEE CHAREY KHAZOOR.*! Meaning: These pundits may as well argue that fish exits the water to climb up a date tree!! The final verses are *PUNDIT HOEY KAY BAED BAKHANAI. MOORAKH NAMDEO RAMHEY JANAI.* 

Continue reading “FISH DONT GROW ON TREES…OR DO THEY ?? REALLY !! PAGE 481 SGGS”

Can The Creator be under any ones Control..ever ?

 

Tun Bhagtahn key Vass….Bhagtahn Taan Tera ?  is the word Vass….meaning “Under Control” or “resides within” as in Vassiah Hoyah…

ਇੱਕ ਸਵਾਲ? 

ਕੀ ਸੂਰਜ ,ਚੰਦ,ਤਾਰੇ,ਪਾਣੀ,ਹਵਾ,ਦਿਨ,ਰਾਤਿ ਕਿਸੇ ਦੇ ਵੱਸ ਵਿੱਚ ਹਨ?ਸਭ ਦਾ ਇੱਕ ਹੀ ਜਵਾਬ ਹੋਇਗਾ ਕਿ ਨਹੀੰ। 

ਅੱਜ ਕਥਾ ਜੋ PTC ਚੈਨਲ ਤੇ 6 ਅਕਤੂਬਰ 2027 ਸ਼ੁੱਕਰਵਾਰ ਨੂੰ ਹੋ ਰਹੀ ਸੀ ਤੇ “ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾਂ ਤਾਣ ਤੇਰਾ” ਜਿਸਦਾ ਅਰਥ ਪ੍ਰੋ. ਸਾਹਿਬ ਸਿੰਘ ਜੀ ਨੇ ਵੀ ਇਹੀ ਕੀਤੇ ਹਨ ਕਿ ਉਹ ਭਗਤਾਂ ਦੇ ਵਸੁ ਵਿੱਚ ਹੈ। ਇਹ ਅਤਕਥਨੀ ਜਿਹੀ ਲੱਗੀ ਕਿਉਂਕਿ ਜੇ ਉਸਦੀ ਬਣਾਈ ਕੁਦਰਤਿ ਕਿਸੇ ਦੇ ਵੱਸ ਨਹੀ ਤਾਂ ਰੱਬ ਕਿਵੇਂ ਕਿਸੇ ਭਗਤ ਦੇ ਵਸੁ ਹੋ ਸਕਦਾ ਹੈ? ਫੇਰ ਜਿਸਦੇ ਵਸਿ ਹੋਵੇ ਉਹ ਕਹੇ ਕਿ ਭਗਤਾਂ ਤਾਣ ਤੇਰਾ? ਉਹ ਤਾਂ ਕਹੇਗਾ ਕਿ ਮੈ ਰੱਬ ਵੱਸ ਕਰ ਲਿਆ ਤੇ ਮੈਨੂੰ ਆਪਣੇ ਆਪ ਤੇ ਮਾਣ ਹੈ ਫੇਰ ਰੱਬ ਦੇ ਤਾਣ ਦੀ ਜਗ੍ਹਾ ਉਸਦਾ ਆਪਣਾ ਹੀ ਤਾਣ ਹੋਏਗਾ।
ਮੈਨੂੰ ਜੋ ਮਹਿਸੂਸ ਹੋ ਰਿਹਾ ਉਹ ਹੈ ਕਿ ਹੇ ਵਾਹਿਗੁਰੂ ਜੀ ਤੂੰ ਭਗਤਾਂ ਕੈ ਵਸਿ ਭਾਂਵ ਤੂੰ ਰੱਬ ਜੀ ਭਗਤਾਂ ਕੈ ਭਗਤਾਂ ਦੇ ਵਸੁ ਹਿਰਦੇ ਵਿੱਚ ਵੱਸਦਾ ਹੈ ਤੇ ਉਹਨਾਂ ਭਗਤਾਂ ਨੂੰ ਤੇਰਾ ਤਾਣ ਹੈ ।
ਪਾਤਸ਼ਾਹ ਵੀ ਕਹਿ ਰਹੇ ਹਨ “ ਹਉ ਮਾਣੁ ਤਾਣੁ ਕਰਉ ਤੇਰਾ ਹਉ ਜਾਨਉ ਆਪਾ। ਸਭਹੀ ਮਧਿ ਸਭਹਿ ਤੇ ਬਾਹਰਿ ਬੇਮੁਹਤਾਜ ਬਾਪਾ।” ਉਹ ਰੱਬ ਜੀ ਵਾਹਿਗੁਰੂ ਜੀ ਖੁਦਾ God ਕਿਸੇ ਦੇ ਹਿਰਦੇ ਵਿੱਚ ਵੱਸ ਤਾਂ ਸਕਦਾ ਹੈ ਪਰ ਸਾਰੀ ਕੁਦਰਤਿ ਉਹਦੇ ਵੱਸ ਵਿੱਚ ਹੈ ਉਹ He ਕਿਸੇ ਦੇ ਵੱਸ ਨਹੀ ਹੈ । ਜੇ ਕਿਸੇ ਇੱਕ ਭਗਤ ਦੇ ਵੱਸ ਹੈ ਤਾਂ ਫੇਰ ਬਾਕੀ ਵੀ ਏਹੀ ਦਾਅਵਾ ਕਿਉਂ ਨਹੀ ਕਰਨਗੇ?
ਅੰਤ ਵਿੱਚ ਗੁਰੂ ਵਾਕ ਰਾਹੀ ਪ੍ਰੋੜ੍ਹਤਾ ਕਰਦਾ ਹੋਇਆਂ “ ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੧।ਜਾ ਕੈ ਹਿਰਦੈ ਵੱਸਿਆ ਤੂ ਕਰਤੇ ਤਾਂ ਕੀ ਤੈ ਆਸ ਪੁਜਾਈ।ਦਾਸ ਅਪਨੇ ਕਉ ਤੂ ਵਿਸਰਹਿ ਨਾਹੀ ਚਰਨ ਧੂਰਿ ਮਨਿ ਭਾਈ।੧। ਤੇਰੀ ਅਕਥ ਕਥਾ ਕਥਨ ਨ ਜਾਈ।ਗੁਣ ਨਿਧਾਨ ਸੁਖ ਦਾਤੇ ਸੁਆਮੀ ਸਭ ਤੇ ਊਚ ਬਡਾਈ।ਰਹਾਉ।
ਬੇਨਤੀ: ਇਹਨੂੰ ਟਿੱਪਣੀ ਨਹੀ ਸਮਝਣਾ ਆਪਣੇ ਮਨ ਦਾ ਵਲਵਲਾ ਸਾਂਝਾ ਕਰ ਰਿਹਾ ਹਾਂ ਕੁਉਂਕਿ ਉਹ ਵਾਹਿਗੁਰੂ ਕਰਤੇ ਦੀ ਮਤਿ ਇਹੋ ਕਹਿੰਦੀ ਹੈ ਜੋ ਅੰਦਰਿ ਹੈ ਉਹ ਬਾਹਰ ਕੱਢ ।
ਕੋਈ ਗਲਤੀ ਹੋਵੇ ਤਾਂ ਸਤਿਗੁਰ ਬਖਸ਼ੰਦ ਪਿਤਾ ਮੁਆਫ਼ੀ ਕਰਨਗੇ ਜੀ।

The Fallen Leaf on Page 546 SGGS

The Pitfalls of Translating Gurbani……..An example of How Translators add their own mindset to translations and twist them in the directions never intended !!

 Dr. Karminder Singh Dhillon explains:

For a start, the English translation uses the words “the soul wanders”.

This gives the impression that the verse is about death and the situation of the soul in a after life after death.

There is no mention of “the soul” in the verse. No mention OF death either. Neither is the word “wondering”used.

The word FIRET is traveling. Not wondering.

The shabad is actually about SEPARATION. The word for separation is VICHUNEY.

The shabad is about separation from our Creator and the journey of spirituality here and now.

The first verse talks of this journey. VAAT DUHEYLEE RAAM- meaning the journey (VAAT) of spiritual realization is a difficult (DUHEYLEE) one .

The CAUSE of the separation while being in the journey is in verse two. PAAP KAMAVADEYA….Meaning I am suffering separation as a consequence of me committing sins.

The ILLUSTRATION of this separation is in the verse in the pic posted above.

The illustration / example of spiritual separation is of a leaf dropping of a high branch and the illustration / example of the resulting spiritual journey is the lonely downward spiral of the separated leaf.

Illustrations / examples are just that. We cannot stretch the example beyond how it is used by the author (Guru Arjun).

For example I cannot ADD to the example and say “a goat came and ate up the fallen leaf”. And use this ADDED part to suggest that the after life demons will eat up my soul after death !!!

 

 

 

 

Dealing with the loss of a Loved One – Emotion Control ? NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Gurbani does not advocate the stifling of normal human emotions. It recognizes the need for human emotional expressions within socially accepted norms.

Guru Arjun ji has a salok on page 522 SGGS.

NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Nanak, the Shabad has blessed me with the perfect way towards Godly realization.

HASENDIAN KHEYLENDIAN PENENDIYAAN KHAVENDIYSAN VICHEY HOVEY MUKAT.

I realize Him while living a full range of human emotions – (laughing HASENSDIYA , playing KHEYLENDIYAN , adorning PENENDIYAAN, eating KHAVENDIAAN are metaphors for a worldly life lived within normal situations.

Guru Nanak ji has a shabad on page 953 where every verse is about some segment of society crying and weeping. It ends with the verse NANAK DUKHIYA SAB SANSAAR

The message here is that weeping is an expression of human beings in pain of separation.

The excessive display of human emotions to express anger at the Creator or to expect specific outcomes is critiqued in Gurbani.

There is two verses within the same shabad on page 885 to this effect.

*ROVEN HAREY KEE KAVUN TEIK …,ROVEN HAAR BHEE UUTH SIDHAYEE. *

What TEIK (in terms of a changed outcome) can one expect from weeping… the weeping individual too will someday have to walk the same path that we r weeping over.

Looking at these verses holistically we get the message that expression of human emotions is considered normal and necessary. Gurbani does not want to deny us our human emotional expression.

But Gurbani tells us that humans need to understand the limitations of our emotions – they cannot bring about a change in the outcome. And should not be used in despair for the Creator.

The underlying message is to keep the Creator within our conscience at all times – joys and sorrows.

The verse is TERA KEEYA MEETHA LAGEY.
Meaning I desire the emotion of acceptance in all that You do.

Note pls that the word is KEEYA. It encompasses acceptance for an entirety of Gods WILL for us.

Review of Jup Banee Part 6 (You Tube Videos)

Review of Jup Banee by Dr KSD – Part 6

  • ੴ Ek Oangkar (One God)
  • SGGS 83

ਸਿਰੀਰਾਗ ਕੀ ਵਾਰ ਮਹਲਾ ੪ ਸਲੋਕਾ ਨਾਲਿ ॥ ਪਉੜੀ ॥

ਹਰਿ ਇਕੋ ਕਰਤਾ ਇਕੁ ਇਕੋ ਦੀਬਾਣੁ ਹਰਿ ॥

ਹਰਿ ਇਕਸੈ ਦਾ ਹੈ ਅਮਰੁ ਇਕੋ ਹਰਿ ਚਿਤਿ ਧਰਿ ॥

ਹਰਿ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ਡਰੁ ਭ੍ਰਮੁ ਭਉ ਦੂਰਿ ਕਰਿ ॥

ਹਰਿ ਤਿਸੈ ਨੋ ਸਾਲਾਹਿ ਜਿ ਤੁਧੁ ਰਖੈ ਬਾਹਰਿ ਘਰਿ ॥

ਹਰਿ ਜਿਸ ਨੋ ਹੋਇ ਦਇਆਲੁ ਸੋ ਹਰਿ ਜਪਿ ਭਉ ਬਿਖਮੁ ਤਰਿ ॥੧॥

Sri Rag Kee Vaar Mehla 4 Saloka Naal. Pauree

Har Eko Karta Ek, Eko Deeban Har.

Har Eksey Da Hai Amar, Eko Har Chit Dhar.

Har Tis Bin Koey Nahey, Darr Bhram Bhao Door Kar.

Har Tis No Salahe, Jey Tudh Rakhey Bahar Ghar.

 

Continue reading “Review of Jup Banee Part 6 (You Tube Videos)”

Review of Jup Banee Part 5 (You Tube videos)

Review of Jup Banee by Dr KSD – Part 5

  • Meaning of Mool and Mantar in Gurbani.
  • SGGS 281

ਜਬ ਦੇਖਉ ਤਬ ਸਭੁ ਕਿਛੁ ਮੂਲੁ ॥ ਨਾਨਕ ਸੋ ਸੂਖਮੁ ਸੋਈ ਅਸਥੂਲੁ ॥੫॥

Jub Dekho Tub Sabh Kich Mool.

Nanak so Sukhum Soee Asthool.

Everywhere I look, I see it all as God (Mool).

Nanak He is both tangible and abstract.

He is everywhere at every time.

God is the root/Mool.

 

Continue reading “Review of Jup Banee Part 5 (You Tube videos)”

Review of Jup Banee by Dr KSD – Part 4 – You Tube Vidoe at www.sikhivicharforum.com

Review of Jup Banee by Dr KSD – Part 4

  • Vaheguru as a Mantar/Name of God?
    • 947 shabads /5600 verses by Guru Nanak but NO ‘Vaheguru’
    • 63 shabads /250 verses by Guru Angad but NO ‘Vaheguru’
    • 869 shabads /5100 verses by Guru Amar Das but NO word ‘Vaheguru’
    • 638 shabads /3800 verses by Guru Ram Das but NO word ‘Vaheguru’
    • 2313 shabads /13900 verses by Guru Arjun but NO word ‘Vaheguru’
    • 115 shabads /690 verses by Guru Teg Bahadur but NO word ‘Vaheguru’
    • 788 shabads /4000 verses by the 16 Bhagats but NO word ‘Vaheguru’
    • 11 shabads /100 verses by 3 other Sikhs but NO word ‘Vaheguru’
    • 5714 shabads /30000 TOTAL verses by Gurus, Bhagats and Sikhs but NO word ‘Vaheguru’
  • SGGS Principles Re: God’s Name
    • He has No proper name
    • His names are given by His children (Bhagats)
    • ALL His names are ‘Kirtam’ – descriptions of His perceived

Virtues (adjectives – Giver, Helper, Kind, Benevolent,

Powerful etc)

  • So ALL such perceived virtues are acceptable
  • One virtue cannot be superior to the other
    • ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ SGGS 1083

Kirtam Naam Kathye Tere Jehba, Sat Nam Tera Pra Poorbla

Kirtam means virtues and His PRIMARY virtue (Pra

Poorbla) within Gurbani is ਸਤਿ Sat from Sanskrit ‘satya’

(permanently in existence)

 

Continue reading “Review of Jup Banee by Dr KSD – Part 4 – You Tube Vidoe at www.sikhivicharforum.com”

Review of Jup Banee by Dr KSD – Part 3- video on You Tube Channel www.sikhivicharforum.com

Review of Jup Banee by Dr KSD – Part 3

  • Page 1 of SGGS
    • ॥ ਜਪੁ ॥ (title/name of the Bani)
    • ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Preamble))
    • ॥ ੧॥ (coding of Gurbani)
    • ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥ ੧॥ (SLOK 1)
    • Raags are used as Gurbani is meant to be sung as per Indian poetry
    • only one raag per bani so the raag for Jup is Raag Asa (refer to Sodar pauri 27 that is in Asa)
    • measure of the raag is in beats (Dadra, Kewrawan etc)
  • Preamble

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Oangkar Sat Naam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajooni Saibhang Gur Parsad.

 

Continue reading “Review of Jup Banee by Dr KSD – Part 3- video on You Tube Channel www.sikhivicharforum.com”

TIME TO MOVE FROM BIPREET SACH SUNAIYE-SEE SACH KEE BELA

TIME TO MOVE FROM BIPREET

SACH SUNAIYE-SEE SACH KEE BELA

Today, what is shocking in our Gurdwara practices? How many unSikh procedures can be noted? And what is this new trend of group chanting?

At present, so much importance is placed on the gurdwara structure and decorations. Millions are spent on the palki, the carpets, air conditioning and other facilities. But do the attendees use these for spiritual fulfilment?

Or they busy with the flowers, the langgar and the rumalas? Can the never-ending reading by the paid sewadars for various types of paths be of benefit?

Continue reading “TIME TO MOVE FROM BIPREET SACH SUNAIYE-SEE SACH KEE BELA”

Review of Jup banee Videos 1 & 2 by Dr. Karminder Singh Dhillon

Review of Jup Banee by Dr KSD – Part 1

Listen Here:  

https://www.youtube.com/watch?v=Bbf2OWkpMK4

 

  1. Introductory Information
  • Jup as a summary : 8 pages in 1430 pages SGGS ji
  • Jup as the title bani of SGGS
  • Jup as a trailer of SGGS
  • Jup as a preview of SGGS
  1. Misconceptions of Jup Bani
  • First bani in SGGS
  • First bani learnt (but not understood)
  • First bani memorised
  • First bani of first Guru (it is Guru Nanak’s last bani)
  1. Jup Bani is least understood because of
  • The title (Jup)
  • Its complexity
  • Concise, brief, idiomatic and condensed form
  • Guru Nanak’s final bani after his 70 years of personal spirituality
  1. Dr KSD shares his personal research over the years
  • At least 3 dozen translations/teekas are available from Faridkot to Rajneesh
  • The first, Faridkot teeka, is a literal translation
  • The latest by Col Mohan Singh is a contextual translation
  • (based on Prof Sahib Singh’s Darpan)
  • Asa di War is an explanation of Jup Bani.
  1. Origin of literal teekas/translations
  • Vedantic school
  • Nirmala/Udasi tradition (Kavi Santokh Singh/Maskeen/Parwana,
  • reliant on ‘sakhis’
  • Sampardayee teekas (Bhai Veer Singh)
  • Spin-offs on Internet (Sant Singh MD)
  1. Study of Gurbani grammar (Viakran)
  • In 1963 Linguist Prof Sahib Singh completed Darpan, in 10 Volumes in 30 years, most reliable
  • 1n 2016 Historian Harjinder Singh Dilgeer in 8 Volumes
  • In 2017 Colonel Manmohan Singh updated Prof Sahib Singh’s work

Review of Jup Banee by Dr KSD – Part 2

Listen here:

https://www.youtube.com/watch?v=AzsLV8WGj7A

  1. Methodology in Understanding Gurbani/Jup Bani
  • Literal translation vs actual message
  • Original intent of bani vs Interpretations/Mistranslations/Distortions
  1. Gurbani Framework of Analysis
  • Textual interpretation
  • Internal validity
  • Internal reliability
  • Gurbani must be used to explain Gurbani
  • Gurbani grammar is crucial
  • Coherent explanation
  1. Analysis
  • Central point theory
  • Rahao principle
  • Illustration theory
  • Whole shabad theory
  • Cross reference theory
  • Validation or contextual theory
  • Universality/wholesomeness of SGGS ji
  • (Specificity is ruled out for Location, Occasion, Incident, Person)
  1. Challenges of Existing Framework
  • Difficult but unlearning process must precede relearning
  • Sway of existing traditions
  • Anti-thesis to sakhi-based – sakhi is divergent but Gurbani is convergent
  • Exposes our shortcomings vis-à-vis our understanding of Gurbani
  • Contradicts much/all that we ‘know’
  1. If we overcome the challenges, we open a whole new world of
  • Gurbani
  • SGGS ji
  • Authentic Sikhi (a practical and useful way of life) – all life values are in Gurbani
  1. Existing Frameworks
  • (Vedantic, Nirmala/Udasi, Sampardayee/ Taksali/and Spinoffs) ALL are Vedantic/incident/sakhi-based
  • Literal translations merely change language of presentation
  • from original to English but with incident-based interpretations
  • Creates incidents,’historical events,’ occurrences, happenings as background of shabad
  1. Problems of Incident-based Interpretations
  • No consistency
  • No internal validity
  • Does not create real understanding of message
  • Relies on external texts for the incidents (that are questionable as these are authored by Vedantics) which rely on Puranas, Shastras, Vedas and other Hindu texts to understand and explain gurbani concepts, context and principles
  1. Problems of Vedantic Interpretations
  • Creates erroneous/warped understanding of Gurbani messages
  • Raises questions regarding the need for Gurbani
  • Questions the integrity of Sikhi !!
  • Questions the unique spirituality of our Gurus
  • Reinforces the old canvas (like heavan and hell/84 lakh joons)
  • Reintroduces rituals and other discarded stuff leading to Bipparism/ Brahmanism/Hinduisation of Sikhi
  • Subjects Gurbani to hermeneutics (a method or theory of interpretation) of the Vedas
  • Hence Gurbani is highjacked by Puranas/Shastras/Vedas leading to Bipparism/Hinduisation of Sikhs

9. Outcomes of Bipparism/Hinduisation of Sikhs

ASSIMILATION

  • Eliminates separate identity

SUBJUGATION

  • Reduces uniqueness
  • Makes Sikhism a part of a whole
  • Interpretive control of Gurbani through FOA

DILUTION

  • Weakens source
  • Reduces Gurbani focus
  • Increases incident/sakhi-based focus

10. The Frameworks are compared in a shabad “Char padarath”

And we see that messages in Gurbani can be interpreted via

  • Gurbani grammar
  • Gurbani shabads

11. Conclusion :

  • Vedantic explanations are rejected
  • Gurbani will interpret Gurbani

Sikhi and Intellect

SIKHI AND INTELLECT

AKLEE SAHIB SAEVEEAI AKALEE PAEEAI MAAN

Sometimes we Sikhs find Gurbani so hard to grasp, all because literal translations as displayed on the screens in Gurdwaras do not give us the proper meaning. This is because the majority of available translations of Sri Guru Granth Sahib ji are faulty due to an excessive reliance on Vedic definitions.

The most common English translation available on the net by Sant Singh MD is very Vedic. Unfortunately it has become the basis for most other English translations as well. The Gurbani Explorer that we see in our gurdwara screens is derived mostly from Sant Singh and is thus Vedic in its literal and mythological translations of Sikh spiritual concepts and thereby confusing to most of us.

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GURSHABAD VICHAAR IS THE TRUE SEWA FOR A SIKH

GURSHABAD VICHAAR IS THE TRUE SEWA FOR A SIKH

Sewa is one of the unique concepts in Gurmatt (Guru’s teaching) that people get confused about as it is the same word but the Gurmatt concept is entirely different from the already-established Vedic and other religious systems that were already thousands of years old in India when Guru Nanak Sahib ji came to spread his Gurmat Gyan (Guru’s wisdom).

Most of us have been very cleverly indoctrinated by the Nirmalas, Udasis, some ‘dehdharee’ (self appointed) Gurus and now even from various derawaddees (sects). Remember those sakhis (stories) about Bhai Lehna ji building walls in the rain, and eating dead bodies ; and how Bhai Amardass ji spent 23 years walking backwards 30 miles in pitch darkness to fetch water from the River Beas for Guru Angad Sahib ji to bathe in, that too after washing utensils in the langgar till midnight!‬‬

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