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)

 

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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.

 

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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?

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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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LOVE REDEFINED – BHAGAT AND HIS BHAGTI

LOVE REDEFINED – BHAGAT AND HIS BHAGTI

The word Bhagat has its origins in two words.

  • Bhao which means love.
  • Angket which means imbued or contained within. 

The word Bhagat therefore is the outcome of the combination of the two words together, Bhao and Angket. Hence the meaning is ‘someone imbued with full love.’ 

And the word Bhagti is derived from Bhakta meaning ‘to serve, honour, revere, love and adore.’ In Sikhism love is given the highest priority in Gurbani. Spiritual love is the way to the One and Only God.

(SGGS 534 Rag Devgandharee M 5)

ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥

Raaj N Chaaho Mukath N Chaaho Man Preeth Charan Kamalaarae ||

I do not seek power, and I do not seek liberation. My mind is in love with Your Lotus Feet.

Preet is Love. Guru Arjun Sahib ji is saying ‘I will forsake a kingdom

and I will even forsake  salvation. I only desire pure love derived from full submission to the message.’ Charan kamlarey refers to the message within the shabad. 

Salvation is the highest desire of all religions. But love is the highest order of Gurbani spirituality and the highest of the seeker’s emotions too. Love subsumes all other.  When love exists, the existence or absence of all else in spirituality becomes immaterial.

 

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PAAP AND PUNN CONCEPTS AS IN GURMATT

PAPP AND PUNN CONCEPT IN GURMATT IS DIAMETRICALLY OPPOSITE AS IN ACCEPTED TRADITIONAL RELIGIONS – GURMATT DOESNT ACCEPT PAAP OR PUNN AS VALID…KARMEEE AAAPOH AAPPNNEE – CREATOR SUPPLIES BOTH SEEDS – PAAP/PUNN..ITS UP TO US TO SOW

 

ਪਾਪ ਪੁੰਨ ਦੋਵੇ ਨਜਦੀਕੀ ਪਰ ਵਿਰੋਧੀ ਭਾਵ ਰੱਖਣ ਵਾਲੇ ਪਦ ਹਨ॥
ਆਉ ਗੁਰਬਾਣੀ ਦੀ ਰੌਸ਼ਨੀ ਵਿਚ ਪਾਪ ਪੁੰਨ ਨੂੰ ਸਮਝਣ ਦੀ ਕੋਸਿਸ ਕਰਦੇ ਹਾਂ॥ਗੁਰੂ ਸਾਹਿਬ ਬਾਣੀ ਸੁਖਮਨੀ ਵਿਚ ਆਖਦੇ ਹਨ…
ਜਬ ਅਕਾਰੁ ਇਹੁ ਕਛੁ ਨ ਦ੍ਰਿਸਟੇਤਾ ॥
ਪਾਪ ਪੁੰਨ ਤਬ ਕਹ ਤੇ ਹੋਤਾ ॥
ਇਥੋਂ ਇਕ ਗੱਲ ਭਲੀ ਭਾਂਤ ਸਮਝ ਆ ਜਾਂਦੀ ਹੈ ਕੇ ਪਾਪ ਪੁੰਨ ਸਾਹਿਬ ਦੇ ਪਸਾਰੇ ਦਾ ਇਕ ਹਿੱਸਾ ਹੈ॥
ਗੁਰਬਾਣੀ ਇਸ ਗੱਲ ਨੂੰ ਪ੍ਰਮਾਣਤਾ ਦਿੰਦੀ ਹੋਈ ਆਖਦੀ ਹੈ॥
ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਕਰਤਾਰਿ ਉਪਾਏ ॥
ਸੰਸਾਰ ਬਿਰਖ ਕਉ ਦੁਇ ਫਲ ਲਾਏ ॥

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Genuine Satikaar of SGGS..is to Read,Understand,Follow, IMBIBE in Daily Life to Transform it towards Gurmatt

 

For Past Few Years, a few self created groups have been carrying on campaigns to remove SGGS from Sikh homes and other premises under pretext of Satikaar/Maryada etc.

ਪਿਛਲੇ ਕੁਝ ਸਾਲਾਂ ਤੋਂ ਕੁਝ ਲੋਕਾਂ ਵੱਲੋਂ ਅਖੌਤੀ ‘ ਸਤਿਕਾਰ ਕਮੇਟੀ ’ ਦੇ ਨਾਂ ਹੇਠ, ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੇ ਅਦਬ ਦੇ ਨਾਂ ‘ਤੇ, ਸਿੱਖਾਂ ਦੇ ਘਰਾਂ ਵਿਚੋਂ, ਅਖੌਤੀ ਮਰਿਆਦਾ ਨਾ ਨਿਭਾਏ ਜਾਣ ਦੇ ਬਹਾਨੇ ਨਾਲ, ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦੇ ਸਰੂਪ/ਬੀੜਾਂ ਚੁਕੀਆਂ ਜਾ ਰਹੀਆਂ ਹਨ ਜਾਂ ਉਨ੍ਹਾਂ ਨੂੰ ਬੇਇੱਜ਼ਤ ਤੇ ਤੰਗ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ। ਇਹ ਧੱਕੇਸ਼ਾਹੀ ਬੁਰਛਾਗਰਦੀ ਦੀ ਹੱਦ ਤਕ ਜਾ ਪੁੱਜੀ ਹੈ। ਸ਼ੱਕ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ ਕਿ ਇਸ ਦੇ ਪਿੱਛੇ ਇਹ ਸਾਜ਼ਿਸ਼ ਹੈ ਕਿ ਸਿੱਖ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਤੋਂ ਦੂਰ ਹੁੰਦੇ ਜਾਣ। 
ਚਾਹੀਦਾ ਤਾਂ ਇਹ ਹੈ ਕਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦਾ ਸਰੂਪ ਹਰ ਇਕ ਸਿੱਖ ਦੇ ਘਰ ਵਿਚ ਹੋਵੇ। ਭਾਵੇਂ ਉਹ ਕਿਸੇ ਵੀ ਸਾਈਜ਼ ਦਾ ਹੋਵੇ।ਜਾਂ ਉਸ ਦਾ ਕਿਸੇ ਮੁਨਾਸਿਬ ਜਗਹ ‘ਤੇ ਪ੍ਰਕਾਸ਼ ਕੀਤਾ ਜਾਵੇ ਜਾਂ ਫਿਰ ਉਸ ਨੂੰ ਅਦਬ ਨਾਲ ਅਲਮਾਰੀ ਵਿਚ ਰੱਖਿਆ ਹੋਵੇ ਅਤੇ ਜਦੋਂ ਵੀ ਆਸਾਨੀ ਹੋਵੇ ਉਸ ਦਾ ਪ੍ਰਕਾਸ਼ ਅਤੇ ਪਾਠ ਕੀਤਾ ਜਾ ਸਕੇ।

Continue reading “Genuine Satikaar of SGGS..is to Read,Understand,Follow, IMBIBE in Daily Life to Transform it towards Gurmatt”

Gurbani is Universal

 

 

Is SGGS anti-Brahmin ?  NO WAY…

 

ਗੁਰਮਤਿ ਦਾ ਪ੍ਰਚਾਰ ਕਰਦੇ ਅਕਸਰ ਬ੍ਰਹਮਣ ਪੱਦ ਦੀ ਵਰਤੋਂ ਆਮ ਸੁਣਨ ਨੂੰ ਮਿਲਦੀ ਹੈ,ਸੁਣ ਕੇ ਇੱਦਾ ਲੱਗਦਾ ਹੈ ਕੇ ਜਿਵੇ ਅਸੀਂ ਬ੍ਰਹਮਣ ਦੇ ਵਿਰੋਧੀ ਹੋਈਏ ਪਰ ਅਸਲ ਵਿਚ ਗੁਰਮਤਿ ਬ੍ਰਹਮ-ਵਾਦ ਦਾ ਵਿਰੋਧ ਕਰਦੀ ਹੈ॥

 

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SYMBOLS AND FAITH

SYMBOLS AND FAITH

Sikhs have a symbolic dress of Panj Kakaars (5 articles) that are mandatory for every person who partakes of the Khandey Da Pahul (Sikh Baptism Ceremony). The five articles are kanga (comb), kara (bangle), kes (unshorn hair), kachhera (long underwear) and kirpan (sword). These 5 Ks are part of the Sikh rehat (disciplinary code).

What do these ‘5 Ks’ represent?

The significance of the kakaars is present in

  • together as a whole in the five articles
  • each individual article of faith

And these implications have external and internal elements to them, too.

The 5 Ks represent the external face of Sikhi as a whole. When the shabad /messages of Gurbani are understood, believed and applied in daily life, they represent the face of Sikhi within.  Hence a practical shabad-based daily life of Sikhi is more valuable than the mere adornment of the 5 Ks without the shabad within. 

Individually, each kakaar has an external and internal element as well.  

Adorning a kirpan is the external face of a Sikh character.  But the kirpan has an internal element (within) as well that comes from the Shabad. The inner value of Sikhi within us as epitomized by the kirpan is fearlessness, a desire for justice, a need to protect the downtrodden and the cutting down of the 5 vices. 

Merely adorning a kirpan externally (the longer the better?) but with none of the inner values that are represented by the kirpan becomes both futile and pretentious.  The outcome of mere external rehat (kirpan in this case) results for instance in Sikhs – instead of using the kirpan to protect the weak – using it on each other! 

Going by the messages of our gurus in the Sri Guru Granth Sahib ji – it cannot be true that any of our Gurus would have said that  Sikhi within is unimportant.

Continue reading “SYMBOLS AND FAITH”