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ARE OUR GURDWARAS DYSFUNCTIONAL ? DR KARMINDER SINGH DHILLON PART 3

Are our Gurdwaras Dysfunctional?

PART THREE: The Assessment.

Karminder Singh Dhillon, PhD (Boston).

Editor’s Note: This is Part Three of a FIVE Part Series that looks into a wide variety of issues concerning the Gurdwaras. The overall objective is to answer the question “Are our Gurdwaras serving the purpose for their existence. Part ONE establishes the position of the Gurdwara in the life of a Sikh. Part TWO outlines the intended roles and functions of our Gurdwaras and this Part assess them. Part FOUR Examines the root causes of Gurdwara dysfunctionality. The FINAL part provides a critical answer to the question “Do we need to build more Gurdwaras?

The question is: Are our Gurdwaras dysfunctional? To argue otherwise would amount to an exercise in deception.

By and large, our gold plated structures, sprawling marble-adorned complexes, modern architectural constructs and beautiful buildings (and even their humble variants) are just that – physical structures that are admirable; are able to attract occasional large passive crowds and chalk up substantial incomes in the form of donations.

A vast majority of our Gurdwaras do little more than organize weekly diwans that constitute kirtan by professional ragis, akhand path readings by professional pathis, the occasional katha or sermon also by a professional and conclude with the serving of langar.

With few exceptions, these “professionals” are largely disconnected from the sangats they serve and thus oblivious to the spiritual challenges facing their congregations.

Their primary motive is to earn a living through their “professional” activities and so long as the sangat “enjoys” their “musical presentations” and gives them sufficient bheta, they are content.

A vast majority of our Gurdwaras have no primary function other than acting as a venue for the conduct of Anand Karajs, Antim Ardas and other functions where the sangat has no role other than passive and reciprocal attendance – we go because we fear that if we didn’t, then others will not come to our functions.

Yet the strongest evidence that our Gurdwaras are dysfunctional is that they are steadily emptying out of Generation Y and Z Sikhs; that our youth are become increasingly alienated from our Gurdwaras; and our children are beginning to disconnect from Sikhi by the hordes.

The root cause of such dysfunction lies in our wilful neglect of the original and rightful functions of Gurdwaras, as intended by our Gurus. An assessment of each of these seven functions may be worth conducting. 

1.THE GURDWARA AS AN EDUCATION CENTRE FOR CHILDREN & YOUTH

There is no denying that Gurdwaras do conduct Punjabi classes for children. Some conduct kirtan classes and yet others provide paath reading instruction. Yet by most standards, these classes are ad hoc, follow no proper teaching syllabus and are highly dependent on the individual instructor for their effectiveness and even continuity.

Thus to conclude that a Gurdwara has become an Education Centre by stopping at such meagre activities is to deceive ourselves. To become one, a Gurdwara ought to – at the very least – run regular kindergarten classes for our toddlers, systematic Punjabi language classes for our Youth and teach Sikhs of all ages to read and understand the messages of Gurbani.

As an Education Centre, Gurdwaras should provide instruction in computers, science and mathematics, music, physical exercise, career guidance, public speaking, healthy eating, speed reading and a host of other skills for its sangat on a regular and sustained basis.

Doing so would make Gurdwaras an attractive and location for our youth to spend their time.

Gurdwaras can further become the choice location for our professionals if we can get them involved in making our Gurdwaras Centres of Education. We are a community of talented professionals. Many of them would be most willing to donate their time and share their skills with our youth as part of their sewa.

To realize such an aspiration, Gurdwaras must adopt an inclusive approach towards our professionals in particular and the Sangat in general.

Getting the sangat and youth involved creates buy-in, generates a feeling of ownership of the Gurdwara, and puts the process of alienation to a stop.

Such involvement further transforms the sangat from passive and casual observers to active and contributing participants.

Given the immense resources that Gurdwaras can muster, the inspiration provided by our second Master, Guru Angadji and the length of time that most of our Gurdwaras have been in existence, our Gurdwaras should be operating schools, colleges and universities; not unlike the Christian Mission schools, colleges and universities that operate all over the world.

 

2.THE GURDWARA AS A LIGHT HOUSE OF ENLIGHTENMENT FOR THE SPIRITUAL SEEKER

This is perhaps the one function where Gurdwaras have failed miserably.

This function requires a focus on Gurbani, creating an accurate understanding of the messages of our Gurus and inspiring their application in our daily lives.

The core reason for our failing in this function is that instead of centering on Gurbani, the spirituality of our Gurdwaras is focussed largely on rituals, social gatherings, “religious” functions, and jor-melas of various pretexts.

Should one make a listing of spiritual Gurdwara activities, the top three would include unending Akhand Paaths and Shej Paths which even the sponsoring families don’t listen to, jod-melas for a variety of purposes and an overload of Gurbani reciting or chanting sessions which are anti-thesis to the principles of Gurmat.

The two core spiritual components of Gurdwara activities – kirtan and katha – too have ended up being stripped of their proper spiritual value.

Kirtan is largely done by professionals who have transformed it from spiritual to commercial (kan rus) by focussing on catchy tunes and popular melodies; and presenting it as entertainment that constitutes a show of musical skill and vocal artistry.

The current trend seems to be one of singing “shabads” from outside the SGGS or self-composed “verses.” Not much objections are raised by the sangats given that a large majority are Gurbani-illiterate and simply unaware of the transgressions that are being committed.

Many self-proclaimed kirtan “lovers” can be heard professing their enjoyment over what in essence were kirtan transgressions.

Katha has suffered a worse fate. With few exceptions, katha is no more than retelling of sakhis – a euphemism for un-authenticated, miracle based and unbelievable stories – a large majority of which are not in line with the messages of Gurbani and are plagiarised from the texts and belief systems discarded by our Gurus.

The ridiculousness and level of disbelief of some of these sakhis are enough to turn away just about any thinking listener.

The combined result of the above has been that hardly any Gurbani-based spiritual enlightenment takes place at the Gurdwara. In fact the Gurdwara has become the source of much that is anti-Gurmat: rituals, superficial spirituality, commercialized singing and rote recitation and chanting.

It may be the irony of all ironies that parents may have to keep their children away from Gurdwaras to prevent them from picking up deviant stuff!

So how would a Gurdwara become a light house of enlightenment for the spiritual seeker?

For a start Gurdwaras need to institutionalise systematic and regular Guru Granth Sahib reading classes for our sangat and youth. This must follow with regular gubani study classes wherein members of the sangat are taught the meanings of Gurbani and the messages of our Gurus.

Gurdwaras can also organize gurbani study circles where members of the sangat come together to discuss gurbani and share their knowledge and experiences.

Gurdwaras need to have well equipped libraries or resource centres for this purpose. In short our Gurdwaras need to grow the sangat in Gurbani , and provide the resources (literature etc.) to make it into a center for spiritual enlightenment.

As for the Kirtan and Katha functions, Gurdwaras must take actions to eventually eliminate completely our reliance on the “professional” and “make a living out of kirtan/katha” group of people. These people are largely responsible for corrupting the two institutions of Gurdwara based spirituality namely kirtan and katha.

Serious efforts must be undertaken to develop members of local sangats to undertake both functions.

The top three Gurdwara activities mentioned above should be eliminated. Akhand/Sehej Paaths are no more than rituals and have brought about no enlightenment to anyone.

Rote Gurbani recitation and chanting sessions are anti –Gurmat and produce no enlightenment. JorMelas should be transformed from social gatherings to Sikhi learning and development opportunities.

The ultimate aim of the Gurdwara should be to grow Gurbani-enlightened congregations; and to achieve this, our focus must return to Gurbani

3.THE GURDWARA AS A CLINIC FOR THE SICK AND ELDERLY

This function was grounded into the institution of our Gurdwara by the fifth Master, Guru Arjun Dev ji who ran a clinic for lepers at Taran Taran. The aspiration was for the Gurdwara to provide for physical health of the sangat alongside the spiritual well-being (function two above).

I have yet to come across a Gurdwara that has a designated clinic where the poor, sick and elderly can come and obtain medical care. This is despite that fact that the Sikh community has large numbers of physicians, pharmacists, nurses and dental experts – many of whom would be most willing to offer their services as sewa if approached.

Given the millions that the bigger Gurdwaras have accumulated in their bank accounts, one should think that opening and running a community hospital would be a better choice of serving humanity than embarking on ego generating acts of installing domes of gold on the structure of the Gurdwara, adorning the walls with marble and building extensions.

 

4.THE GURDWARA AS A FOOD PLACE / KITCHEN FOR THE HUNGRY

This is the one function that is perhaps become most distorted. We have slanted the concept of langgar to the meals that we ourselves partake in after the Gurdwara functions. We need to understand that feeding ourselves is but a miniscule part of the concept of langgar.

In such distortion, our Gurdwaras have relegated the concept of langgar by treating it as just another meal for all those who need to eat while attending a Gurdwara function.

We further downgraded the Gurdwara kitchen to a place to churn out varieties of “dishes” in accordance with our status and positions, and the the langgar hall to a “restaurant” where the affording classes sit in comfort to have these “dishes”.

Some Gurdwaras even have a system of packing langgar to be taken home by those who were well fed to begin with. Others regularly waste large quantities by washing it down the drains.

The key word here in the performance of this function is HUNGRY. With few exceptions, our Gurdwaras have failed to create a conducive and welcoming environment for human beings – irrespective of their creed – who have no food for themselves and their families; the homeless and shelter less; and those who will have to go hungry for another night.

This was the original intent of the institution of langgar as was philosophised by Guru Nanak and institutionalized by succeeding Gurus. Guru Nanak did not ask anyone of their religion or nationality.

Rare is the Gurdwara that has in place a voluntary sewa-based activity that REACHES OUT to the hungry and the homeless. Guru Nanak did not wait for the hungry to come to him. He went out to seek them.

Our Gurdwaras act welcoming ONLY to us Sikhs – none of whom are HUNGRY in any sense of the word and all of whom have access to better meals in our homes.

If this is the case then our Gurdwaras stand guilty of corrupting the concept of langgar by denying it to those it was truly meant for.

 

5. THE GURDWARA AS A FORTRESS FOR THE PROTECTION OF HONOUR AND DIGNITY OF WOMEN.

This is perhaps the one function that has not been contemplated by a vast majority of our Gurdwaras.

At a recent seminar on Sikhi Matters I attended, one speaker narrated a story of a woman in distress who turned up with her two children to seek refuge at a local Gurdwara.

She was told to write in to the management committee for consideration! The fact that the committee was only meeting in a month’s time notwithstanding, the possibility of her not surviving the ordeal that made her seek refuge in a Gurdwara did not seem to affect the Gurdwara officials.

This function is rather straightforward. If a woman (Sikh or otherwise) were to be battered by her family, or her honour and dignity in danger, or her life under threat – she should be able to walk into any of the thousands of our modern Gurdwaras and expect to be protected, be provided shelter, or accorded social and legal support and assistance.

Gurdwaras ought to have a policy on such an important matter and should set aside adequate resources for it. Gurdwaras must enlist the voluntary services of advocates and solicitors as well as family counsellors and psychologists from amongst their sangats to assist in this function.

There is a need to set up funds to assist those women who may not have the financial resources to cover legal and court costs.

Sikhs proudly narrate stories of their heroes who risked their lives to rescue women being taken by looters like Nadir Shah for sale as slaves in Kabul and Kandhar and returned them to their families. For those families who refused to accept these women, the Khalsa took them into its fold, calling upon eligible Sikh men to marry and protect their honour.

Its ironical therefore that Sikhs Gurdwaras are unaware that this is a primary function of the institution.

Should Gurdwaras wake up from their wilful neglect and act as FORTRESSES (Bhai Khan Singh Nabha’s word) to protect women who are in need of help, the women who come knocking would not be ones who are being abducted for slavery in Kabul, but most likely Sikh women.

This is because Sikh communities are fast becoming ones with the highest incidences of domestic violence, soaring divorce rates and crippling family disputes.

6.THE GURDWARA AS A TRANSIT PLACE FOR THE TRAVELLER

Rare is the Gurdwara that has created a conducive and welcoming environment for travellers in need of free transit shelter – especially the needy and those who are unable to afford even the cheapest of commercial accommodation

Gurdwaras need to set aside adequate resources in the form of rooms, washrooms etc. because such is a service to humanity and thus the function of a Gurdwara.

Such a function can also serve the needs of Guru-loving Sikhs who prefer to stay in a Gurdwara during their outstation trips so that they may be able to enjoy the evening or early morning kirtan sessions or even partake in some sewa.

 

7.THE GURDWARA AS A MEANS OF FORTIFYING BROTHERLY BONDS AMONGST HUMAN BEINGS – YOUNG AND OLD

Perhaps the reader has let out a sigh of relief at this point. Finally !! we have a function that our Gurdwaras have indeed performed.

After all we do gather in large numbers in Gurdwaras, meet each other and ask of each other’s well-being. Consequently, this final function happens rather automatically as a result of our mingling around in the Gurdwara premises.

As stated above, Gurdwaras do succeed in drawing substantial crowds even if occasionally. Yet a large portion of these crowds are in passive and reciprocal attendance – attending Gurdwara functions out of fear that if they didn’t, then no one will attend theirs.

There is no denying that polite socializing does take place.

The key words however are “fortifying brotherly bonds” and “amongst the young and old”. Such things cannot happen automatically but require active intervention by the Gurdwara on three counts.

First there can be no forming of bonds of any kind if the young do not come to Gurdwara in the first place. The reality of modern day Gurdwaras is that the youth are staying away. It is thus incumbent upon the Gurdwara to create specialized activities for this group of Sikhs.

For this purpose then, our Gurdwaras must set up and EMPOWER youth wings. Gurdwaras must ensure that youth are adequately represented in the management of our Gurdwaras. We need to know what our youth want from and within a Gurdwara and empower them to put it into action.

Second, “fortifying” is a lot more than us meeting a dozen other Sikhs and saying “sat sri akal” or asking “how are you ji”? Meaningful bonds can only form if the young and old actively engage in a host of activities jointly either in the Gurdwara or outside that are organized by the Gurdwara.

For this purpose then, Gurdwaras must strive to organize interactive activities. Gurdwaras must ensure that our youth have a say in such activities.

Third, Gurdwaras must appreciate that there is a specific purpose in our Gurus wanting this function to be performed at a Gurdwara and between the young and the old.

Such fortification of bonds would allow the older generation to pass on their spiritual and sewa based experiences as well as knowledge to the younger generation. It would also allow for the younger generation to carry on this noble practise when their turn comes.

Gurdwaras must thus ensure that adequate activities are geared towards such fortification. Gurdwaras further need to ensure that our granthis, ragis, parcharaks and kathakars speak the language of our youth, and can relate to the issues and lives of our youngsters.

TYING IN THE NISHAN SAHIB TO THE ASSESMENT OF ROLES AND FUNCTIONS OF THE GURDWARA.

The Nishan Sahib is, for all intents and purposes a sign board that stands tall and calls out for those who need spiritual guidance, protection, solace, education and want to fortify their bonds with humanity.

It is located high as a beacon of hope for any woman seeking to protect her honour, as a light house for a weary traveller seeking a place to rest, and as a welcome sign for a hungry/displaced/homeless person seeking a meal.

The Nishan Sahib is thus inviting them, in the name of the Guru to come to the Gurdwara and be served.

The assessment being as argued above, the conclusion is that our Gurdwaras have failed to deliver what our “sign board” proclaims and broadcasts. We are thus morally and spiritually guilty of putting up a sign promising the seven functions above but have not strived to provide them.

The dysfunctionality of our Gurdwaras is thus in the name of the Guru and betrayal of the Gurus aspirations for us Sikhs to be of service of humanity.

NEXT: PART FOUR: The Root Causes.

 

 

Articles

Are our Gurdwaras Dysfunctional- Re-Edited New version Dr Karminder Singh Dhillon PART 2

ARE OUR GURDWARAS DYSFUNCTIONAL?

PART TWO: The Roles and Functions of a Gurdwara.    READ PART ONE HERE        http://www.sikhivicharforum.org/?p=1046

Karminder Singh Dhillon, PhD (Boston).

Editor’s Note: This is Part TWO of a FIVE Part Series that looks into a wide variety of issues concerning the Gurdwaras. The overall objective is to answer the question “Are our Gurdwaras serving the purpose for their existence. Part ONE establishes the position of the Gurdwara in the life of a Sikh. This Part outlines the intended roles and functions of our Gurdwaras and Part THREE assess them. Part FOUR Examines the root causes of Gurdwara dysfunctionality. The FINAL part provides a critical answer to the question “Do we need to build more Gurdwaras?

The objective of this Part is to discover the original and rightful functions of Gurdwaras, as intended by our Gurus and based on the philosophy as enshrined in the Sri Guru Granth Sahib Ji.

Put together, these roles and functions would then become the raison d’ taire – the most important reasons for the existence of the Gurdwara. They would also become the Key Performance Measures for an analysis of whether our Gurdwaras are indeed dysfunctional and not achieving the intended outcomes.

No one has researched the subject as has Sikh scholar cum historian Bhai Kahn Singh Dhillon of Nabha. He lists the following seven functions..

1.EDUCATION CENTER FOR CHILDREN & YOUTH

This function was grounded into the institution of our Gurdwara by the second Master, Guru Angad ji.

The aspiration was for the Gurdwara to provide both spiritual and secular education to our children and our young. To instil the importance of this function, the Guru performed this role personally.

The ROI question raised above would thus require us to ask the following questions. Are our Gurdwaras running regular kindergarten classes for our toddlers? What about Punjabi language classes for our Youth? Do Gurdwaras run adequate classes to teach our youth how to read Gurbani?

What about instruction in computers, science and mathematics? What about teaching bani, music, kirtan, physical exercise, career guidance, public speaking, healthy eating, speed reading and other skills? The list is endless.

Also endless is the talent that exists amongst members of the sangat. We are a community of professionals. As such this function can be performed with the full involvement of our sangat and youth.

Have parbhandaks made attempts to involve the sangat and youth in such an endeavour? Getting the sangat and youth involved creates buy-in, generates a feeling of ownership of the Gurdwara, gets them all involved, and puts the process of alienation to a stop. Such involvement transforms the sangat from a passive and casual observer to an active participant.

Other relevant ROI questions include: Have Gurdwara funds been set aside for the provision of scholarships and other educational assistance such as books and school supplies to those who need such help?

 

2. LIGHT HOUSE OF ENLIGHTENMENT FOR THE SPIRITUAL SEEKER

This function requires a focus on Gurbani, the messages of our Gurus and their application in our daily lives. The ROI determination for this function would require us to ask the following questions.

Do our Gurdwaras have systematic and regular Guru Granth Sahib (GGS) reading classes for our sangat and youth? After all, Gurbani classes would be the next logical step for all those who wished to progress from the first function (Gurdwara as an education centre) as mentioned above.

Are there regular Gurbani study classes wherein members of the sangat are taught the meanings of Gurbani and the messages of our Gurus? Do our Gurdwaras have Gurbani study circles where members of the sangat come together to discuss Gurbani and share their knowledge and experiences?

Do our Gudwaras employ Gurbani-literate Granthis? Are they able to instill Gurmat amongst our sangats? Do Gurdwaras ensure that Ragis, Kirtanias and Parcharaks preach the right kind of Gurmat messages or are they promoting themselves or some dera?

Have our Gurdwara Parbhandaks educated themselves sufficiently on Gurmat and Maryada of Gurdwara? Are they in a position to tell their Granthis, Ragis and Parcharaks when the latter deviate from Gurmat (sing Kirtan from outside the SGGS, preach un-gurmat stuff, narrate unbelievable tall tales as Sakhis etc)?

Do our Gurdwaras have well equipped libraries or resource centres for spiritual development of the sangats?

If a Sikh or non-Sikh wanted to obtain knowledge and enlightenment about Sikh spirituality, could he or she walk into our Gurdwaras as they function today and obtain assistance? Do our Gurdwaras have the people, the literature and other resources?

 

3.CLINIC FOR THE SICK AND ELDERLY

This function was grounded into the institution of our Gurdwara by the fifth Master, Guru Arjun Dev ji who ran a clinic for lepers at Taran Taran. The aspiration was for the Gurdwara to provide for physical health of the sangat alongside the spiritual well-being (function two above).

The aim was also to do something meaningful for humanity: treat people (Sikhs and others) who had no means to go elsewhere and were thus shunned by society.

Do our Gurdwaras have a designated clinic where the poor, sick and elderly can come and obtain medical care?

Have Gurdwara parbhandaks made efforts to set such a clinic as a better choice of serving humanity and then obtain advice and assistance to run it from the many physicians, pharmacies, nurses and dental experts that Sikh communities produce amply?

 

4. FOOD PLACE / KITCHEN FOR THE HUNGRY

The key word here is HUNGRY. The questions that need asking are:

Have our Gurdwaras created a conducive and welcoming environment for human beings who have no food for themselves and their families, the homeless and shelter less, and those who will have to go hungry for another night?

This was the original intent of the institution of langgar as was philosophised by Guru Nanak and institutionalized by succeeding Gurus.

Do our Gurdwaras have in place a voluntary sewa-based activity that REACHES OUT to the hungry and the homeless?

Or do our Gurdwaras act welcoming ONLY to us Sikhs – none of whom are HUNGRY in any sense of the word and all of whom have access to better meals in our homes.

Have our Gurdwaras corrupted the concept of langgar in denying it to those it was meant for?

Have our Gurdwaras relegated the concept of langgar by treating it as just another meal for all those who got hungry while attending a Gurdwara function?

Have we downgraded the Gurdwara kitchen to a place to churn out varieties of “dishes” in accordance with our status and positions?

Have we downgraded the langgar hall to just another “restaurant” where the affording classes sit in comfort to have these “dishes”?

Is it then a wonder that large quantities of langgar are either packed to be taken home by those who were well fed to begin with; or regularly wasted or washed down the drains in most Gurdwaras?

 

5. A FORTRESS FOR THE PROTECTION OF HONOUR AND DIGNITY OF WOMEN.

If a woman (Sikh or otherwise) were to be battered by family, or her honour and dignity in danger, or her life under threat – could she possibly walk into any of our hundreds or thousands of our modern Gurdwaras and expect to be protected, be provided shelter, or accorded social and legal support and assistance?

Do Gurdwaras have a policy on such an important matter and set aside adequate resources for it? Do parbhandaks even know that this is a primary function of the Gurdwara?

Are they aware that Sikh communities are fast becoming ones with the highest incidences of domestic violence, soaring divorce rates and crippling family disputes?

Have parbhandaks enlisted the voluntary services of advocates and solicitors as well as family counsellors and psychologists from amongst their sangats to assist in this function?

Have they set up funds to assist those women who may not have the financial resources to cover legal and court costs?

Are our Gurdwaras going to act as FORTRESSES (Bhai Khan Singh Nabha’s word) to protect these women who are in need of help? Or is the function of this fortress to ensure they are surely but firmly kept out?

6.A TRANSIT PLACE FOR THE TRAVELER

How many of our Gurdwaras have created a conducive and welcoming environment for travellers in need of free transit shelter – especially for the needy and those who are unable to afford even the cheapest of commercial accommodation

Have we set aside adequate resources in the form of rooms, washrooms etc.?

Are we aware that such is a service to humanity and thus the function of a Gurdwara.

What about Guru-loving Sikhs who prefer to stay in a Gurdwara during their outstation trips so that they may be able to enjoy the evening or early morning kirtan sessions or even partake in some sewa?

Do our Gurdwaras cater for such Sikhs?.

 

7  A MEANS OF FORTIFYING BROTHERLY BONDS AMONGST HUMAN BEINGS – YOUNG AND OLD

There is a purpose in our Gurus wanting this function to be performed at a Gurdwara and there is a purpose in choosing the words “young and old.”

Such fortification of bonds would allow the older generation to pass on their spiritual and sewa based experiences as well as knowledge to the younger generation. It would also allow for the younger generation to carry on this noble practise when their turn comes.

The ROI question here is: how many of our Gurdwara activities are geared towards such fortification?

Do our parbhandaks adequately understand this concept and know what they have to do?

Do our granthis, ragis, parcharaks and kathakars even speak the language of our youth? Can they relate to the issues and lives of our youngsters?

The key words are “fortifying brotherly bonds” and “amongst the young and old.”

It goes without saying that there can be no forming of bonds of any kind if the young DO NOT COME to Gurdwara in the first place. The reality of modern day Gurdwaras is that the youth are just not coming.

The ROI questions therefore are: have our Gurdwaras set up and EMPOWERED youth wings?

Are youth adequately represented in the management of our Gurdwaras? Do we even know what they want from and within a Gurdwara?

It also goes without saying that meaningless bonds can only form if the young and old actively engage in a host of activities jointly either in the Gurdwara or outside that are organized by the Gurdwara.

Do Gurdwaras organize such activities? Do our youth have a say in this?

 

TYING IN THE NISHAN SAHIB TO THE ROLES AND FUNCTIONS OF THE GURDWARA.

The Nishan Sahib is part of every Gurdwara. It is thus closely tied to the above 7 original and rightful functions, as intended by our Gurus.

The Nishan Sahib is, for all intents and purposes a sign board that stands tall and calls out for those who need spiritual guidance, protection, solace, education and want to fortify their bonds with humanity.

The Nishan is located high as a beacon of hope for any woman seeking to protect her honour, as a light house for a weary traveller seeking a place to rest, and as a welcome sign for a hungry/displaced/homeless person seeking a meal.

It is inviting them, in the name of the Guru to come to the Gurdwara and be served.

The ROI questions relating to the Nishan Sahib would be as follows. Have our Gurdwaras delivered what our “sign board” proclaims and broadcasts?

Are we aware of at least the moral and spiritual penalties of putting up a sign promising the 7 functions above but have not strived to provide them?

Are we aware that the right way to respect the Nishan sahib is NOT to wash it with milk and lassi, to metha tek, to dress it up with a chola, or do its parkarima. ?

But that meaningful respect would come when we ensure that our Gurdwaras deliver all the above 7 functions that our Nishan Sahib stands for?

THE ASSESSMENT: PART THREE.

Readers are welcome to make their own assessments for their own Gurdwaras based on the questions posed. You may want to pose additional questions. My assessment would be provided in the second part.

NEXT: PART THREE: The Assessment.

Articles

Are our Gurdwaras Dysfunctional ? Re-Edited New Version Dr Karminder Singh PART 1

ARE OUR GURDWARAS DYSFUNCTIONAL?

PART ONE: The Position of a Gurdwara in a Sikh’s Life.

Karminder Singh Dhillon, PhD (Boston).

Editor’s Note: This is Part One of a FIVE Part Series that looks into a wide variety of issues concerning the Gurdwaras. The overall objective is to answer the question “Are our Gurdwaras serving the purpose for their existence. Part ONE establishes the position of the Gurdwara in the life of a Sikh. Part TWO outlines the intended roles and functions of our Gurdwaras and Part THREE assess them. Part FOUR Examines the root causes of Gurdwara dysfunctionality. The FINAL part provides a critical answer to the question “Do we need to build more Gurdwaras?

NOTHING excites a lay Sikh more than news that a new Gurdwara is to be built or an existing one renovated. After all, a vast majority of Sikhs consider the Gurdwara to be a Guru Ghar: literally the “house” of the Guru.

There is no reason therefore for the abode of the Guru to not be as magnificent and splendid as possible.

Such thinking is most likely the reason behind the assertion that there perhaps is no place on earth where a group of Sikhs reside but have not constructed a Gurdwara.

From gold plated structures, sprawling marble-adorned complexes and modern architectural constructs to a variety of humble variants in rented premises – our Gurdwaras have become the core institution of the Sikh way of life.

But thinking Sikhs – especially those who are Gurbani focussed – would agree that constructing magnificent Gurdwaras and THEN ensuring they function in accordance with their intended roles are two starkly different things.

For such Sikhs the two basic questions are “what constitutes the magnificence of a Gurdwara – its physical structure or its ability to achieve its intended objectives?

Secondly what determines the key performance measures of a Gurdwara – the number of programs and volume of attendees, or the level of Sikhi that is disseminated?

Thinking Sikhs would also agree that a Gurdwara has to do lots more than merely organize Sunday diwans that constitute kirtan by professional ragis, akhand path readings by professional pathis, the occasional katha or sermon also by a professional and conclude with the serving of langar.

In the minds of such Sikhs, these activities run on “auto pilot.” There is a fixed template for these programs that run every week, month and year. The only thing different from the previous program is the name of the sponsor. It’s on auto pilot because not much thinking goes into asking what, if any, are the outcomes of such activities.

Concerned Sikhs would argue that as an institution a Gurdwara has to be more than a place for the conduct of Anand Karajs, Antim Ardas and other functions where the sangat has no role other than staggered, passive and casual attendance.

Staggered because one could come at one’s convenience and not miss out on anything major; passive because they have no role other than being spectators and casual because there is no real outcome of the entire process.

Rarely is a Sikh heard lamenting that he or she has missed a great deal because of non- regular attendance. On the other hand, it is not uncommon to hear Sikhs say that they have to attend a Gurdwara function because it is sponsored by someone important (blood relation, wealthy, influential or high on the social ladder).

Put plainly, given the investments of money, time and our collective energies that we Sikhs have put into our Gurdwaras, do we get adequate Returns of Investments (ROI) in terms of spiritual, social, and gurmat measures?

This question becomes critical as our Gurdwaras begin to steadily empty out of Generation Y and Z Sikhs; as our youth become increasingly alienated from our Gurdwaras; and as our children begin to disconnect from Sikhi.

The same questions become even more grave as educated Sikhs begin to realize that the Gurdwara is not the place that they can count on to help them inculcate Gurbani based Sikhi into their lives and that of their children.

GURDWARA OR GURU GHAR?

There is no shortage of Sikhs who use the term “Guru Ghar” (literally the House of the Guru) in place of the Gurdwara.

The fact is that the notion of the Guru being located at a particular location is as anti-thesis to Sikhi as is the view that the Guru indeed has a “house.” If indeed the Guru had an abode, then He would naturally be in the structure of the building; and not anywhere else.

Which is perhaps why we put up signs in Gurdwaras that read “it is illegal to enter in an intoxicated state” or “please speak the truth here” or “do not steal”. Perhaps we want to imply that it is indeed fine to be intoxicated, speak lies and steal elsewhere!!

Discussion on this issue of “Gurudwara or Guru Ghar” will be left to a subsequent part. But one point regarding dysfunctionality must be made here.

By definition, any place that is “Guru Ghar” can never be dysfunctional. If indeed it is the “house of the Guru” then everything and anything that the “Guru does” or “does not do” in his own home has to be good, again by definition.

But a Gurdwara is not a “Guru Ghar.” It is our institution – constructed by us mortals, run by us, and maintained by us – even if (righlty or wrongly) in the Guru;s name.

A Gurdwara can thus be truly dysfunctional in every sense of the word,

UNDERSTANDING DYSFUNTIONALITY: HITTING THE TARGET BUT MISSING THE POINT.

The word dysfunctional is used to describe an entity that is NOT operating normally or properly; the words normally and properly being the key ingredients.

It does not mean “not functioning” or “not operating.”

Entities can be operating very well indeed but still be dysfunctional. A school may operate very well if seen from the enrolment and its regular conduct of classes.

But it is dysfunctional if teaching, transfer of knowledge and the process of education does not take place. So such a school may reach or even exceed its targets of enrolment numbers, student-teacher ratio’s and infrastructure (air conditioned classes etc).

But it would be considered dysfunctional if it falls short of its objectives and outcomes – educating our youngsters, teaching them living skills and preparing them for life in the real world.

Achieving such outcomes is the point of it all. Such outcomes are the raison d’taire of a school – the very reason why it exists in the first place.

One way to describe dysfunctionality is as follows: “Achieving the Target, but Missing the Point.”

Similarly, thus, a Gurdwara may operate very well. It may have 52 Sunday programs per annum, a healthy bank balance, air-conditioned premises, floors constructed of imported marble, wealthy or influential persons on its management committee, state of the art kitchen and serve sumptuous langgar.

But it would still be dysfunctional if it failed to carry out its raison d’taire – its intended roles and functions. It would be dysfunctional if it did not meet the objectives and outcomes that are the core reasons for its existence.

It now remains for us to get a full appreciation of the intended roles and functions of our Gurdwaras; and what exactly are the objectives and outcomes of these roles. That’s in Part TWO.

Next: Part TWO: Roles and Functions of a Gurdwara.             http://www.sikhivicharforum.org/?p=1050

 

Articles

IS POMP AND SPLENDOR RESPECT?

IS POMP AND SPLENDOR RESPECT?

 

The Story of Three Fathers

 

One member from the Hindu community and another member from the Muslim community complained to a judge asking him, “Why is a Sikh father respected more than our fathers?”

The judge replied, “We need to find out, but can you please bring your respective fathers with you tomorrow?”

Next day, the judge asked both of them, “Have you brought your father with you?” Both the community members replied “Yes.”

The Judge said, “Present them to me.” The Hindu pointed out his father to the judge saying he is here right next to me. The Muslim told the judge “My father is also right here.”

The Judge looked at them but he remained silent so after a while, both community members asked the judge, “Why are you silent?” The Judge replied, “I am waiting for the Sikh and his father.” 

A little while later, there was hustle and bustle outside.  A very well decorated van arrived. When it stopped, a few people immediately laid a carpet outside the van leading to the court’s entrance door.  

The Sikh man came out of the car escorting his father whilst his brother came out holding an umbrella canopy high over the father. Another brother was bowing all the way and a sister sprinkled rose petals on the ground. Another sister led a chorus “our father is the best, our dad is magnificent….”

Whilst this was going on, other members of the Sikh family entered the courtroom and set up a high cushioned seat for their father. 

The father was then brought in total respect to sit on the high chair. Here all the family members bowed in deep reverence one by one before their father and then said in unison, “Dear father you are the greatest.”  

The Judge looked at both the Hindu and Muslim members and said, “Now have you got your answer to why a Sikh father is so respected? 

Without a word, both stood with their heads held low.

Suddenly the Sikh father spoke up.

Sikh Father: Honourable Judge, may I please address the court?

Judge: Yes, you may. You have earned the right to do that. 

Sikh Father: You see, respected judge. My family has put up a great show of respect. They do that everyday. Sometimes even twice in a day. The eldest does it thrice daily. It’s a magnificent show.

Judge: Please carry on. 

Sikh Father: You see, that’s what my family THINKS respect and reverence is. That’s how THEY want it to be. 

Judge: Please explain.

Sikh Father:  But they have never ONCE asked ME how I want to be respected. 

Judge:  Don’t stop. Please continue. 

Sikh Father:  They DON’T LISTEN to me. They DON’T want me to SPEAK.  They DON’T OBEY me. They DON’T FOLLOW my instructions. They DON’T DO what I want and DON’T CARRY OUT what I ask them to do!

Judge: Is that so?

Sikh Father:  It gets worse. Most of the time they do the EXACT reverse of what I say, the EXACT OPPOSITE of what I want. When I say “don’t do this”, they go about doing just that.

Judge: Oh my! 

Sikh Father: See judge, my family is very happy THINKING that’s all there is to respecting their father. And that in this pompous show they have utmost respect for me. The other communities are envious seeing the way I am treated on the outside. The whole world has been taken in by the grand show of a ritual they just put up for your court to witness. 

But I am CRYING deep within me. The unlucky father is one who is never listened to by his own family. Unluckier is the one whose advice is ignored. Unluckiest is one who is NEVER obeyed but subjected to the GRANDEST show of POMP and SPLENDOR for the whole world. 

Judge (wiping tears): Do you have any last words?

Sikh Father: Yes, I do. But will my family listen to me? They NEVER have.

The Implications

Have we ever asked OUR GURU how HE wants to be respected?

Have we been misled to treat OUR GURU only externally?

Do functions like processions reflect respect for OUR GURU?

What is TRUE RESPECT for our FATHER GURU?

Some responses from our Sikh Brothers and Sisters

  1. The value I derived from the story is that the externalities shown (rumala, chaur etc) are NOT signs of respect. Personally, I would do the external acts of devotion too, out of sheer love, but it is the message of God that I seek and crave for. However I feel that the message in the story was incomplete /unsaid. Does our Father’s message to us mean as much as his presence alone? I know the answer to that is apparent, however, are the next steps apparent? Are we leading ourselves in the right direction? Are we making ourselves competent enough to understand our Father? These questions hovered in me today. We each need to take steps to move in the right direction to understand and imbue Gurbani in us. Then only we can say ‘I do listen to you my darling Father. I don’t just cherish your physical form.’
  2. Our little minds can never know how best to serve our guru, how our guru can be pleased, how we can obtain the guru’s blessings but Gurbani can show us the way. Via gurbani vichaar we can get the gist of that knowledge. We can discuss and analyze without any malice towards those who disagree with us. Our intention will be to accept Gurbani messages by comparing and matching with our own life experiences.
  3. Guru ji does not need to be pleased. We can try to please Guruji all we want but he isn’t pleased unless we shine in our conduct using his messages. The Guru has given us the guidelines and by‬ accepting these revealed guidelines, we can do our best via righteous actions and ultimately achieve inner peace.
  4. Using techniques of akhand paths etc does not please. Let’s follow Gurbani revelations, put them into actions and try not to stray from the revealed path. It is actually quite simple although people like to make this complicated by adopting useless rituals.
  5. I personally would agree to listening to one’s conscious voice but I somewhat struggle with rational thinking. Sometimes I feel that I am adding or subtracting to what the inner or conscious voice dictates. We have seen from many life experiences that when we do something wrong a clear voice keeps troubling us. But when we do something noble or inspirational that truly benefits others rather than ourselves, we find an immense sense of joy that we cannot express. So clearly the Creator’s presence within us is interacting with us. What remains is whether we CHOOSE to listen or ignore that voice. ‬
  6. I believe every action of Guru Nanak is defined by the Creator’s direction. Guru Nanak is the vessel of the Creator’s thoughts and direction and the wisdom was offered via him and he has made himself so transparent that what others see is the Creator’s manifestation through Gurbani.‬
  7. Although everything is in the Hukm, our ability to align to Hukm assures us an inspirational journey of growth. Engaging without listening, not seeking to understand and not accepting our limitations curbs our experience of our inner true potential.
  8. I believe the Shabad Guru helps us internalise Hukm’s interaction and this enables the connectivity within us to a level where we can engage at an intuitive process. Wisdom offered is through internalizing the whole process of sunnai and manna it is not mine but the Creator’s inspiration flowing through me. ‬
  9. It gets complicated when we invoke our uncontrolled emotions together with the knowledge and intelligence that we would have gained from a society that is as lost as we are. I feel that finding our way through this web of experiences is complicating indeed. Hence the need to read and understand Gurbani.
  10. If Shabad Guru as our guide, then ‘sunnai’ and ‘mannai’ would suggest that we use intelligence on our journey into seeking answers. As the shabad at other places too suggests, akli sahib sayviay.’ Serve your master with intelligence/wisdom.  And wisdom can only be obtained through intelligence – knowledge plus life experiences. Both are necessary. That’s how rational thinking would then play its role.

Some Insights from Gurbani

(SGGS Rag Gauri M : 4)

ਸੇ ਵਡਭਾਗੀ ਜਿ ਤੁਧੁ ਧਿਆਇਦੇ ਜਿਨ ਸਤਿਗੁਰੁ ਮਿਲੀਐ ॥

Se Vadbhagee Je Tudh Dheyandey Jin Satgur Milieh ||

Those who have met the God-connecting Guru and who seek to realize You are very fortunate.

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥

Satgur Kee Banee Sat Saroop Hai Gurbanee Banieh ||

The Guru’s Bani is the embodiment of the Creator; we realize Him by becoming Banee (inculcating the messages of Gurbani).

(SGGS 314 Rag Gauri M : 3)

ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥

Updes Je Ditha Satguru So Suneya Sikhee Kaney ||

The Sikhs accept the Teachings imparted by the Guru.

ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥

Jin Satgur Ka Bhana Maneya Tin Charee Chavgan Vaney ||

Those who accept the Guru’s instructions get imbued with Love of the Creator.

ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥

Eh Chal Niralee Gurmukhee Gur Dheekheya Sun Man Bhiney ||25||

This is the unique spirituality that emanates from the Guru’s mind – listen and accept it to obtain spiritual joy. ||25||

(SGGS 963 Rag Ramkali M : 5)

ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਅਮਿਉ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਉ ॥

Amrit Banee Ameo Ras Amrit Har Kaa Nao ||

Gurbani provides eternal spiritual life that is embodied in the virtues of the omnipresent Creator.

 

ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥

Updes Suno Tum Gursikho Sacha Eyhai Suao ||

Listen to these Teachings, O Sikhs of the Guru. These messages link us to the Creator.

 

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Articles

REALIZATION: THE TRUE PATH OF SIKHI

REALIZATION : THE TRUE PATH OF SIKHI

THE MEANING OF NAAM

Has any reader experienced being told in a gurdwara ‘Kintu Prantu Na Karo’ (DO NOT QUESTION) just say ‘Haanji, Sat Bachan, Sat Bachan’ (YES, YES JI)?

But wait a minute, didn’t Baba Nanak write his Q & A discourse (Sidh Ghost) after his journey to search the path of truthfulness by QUESTIONING? So in fact, Gurbani encourages CRITICAL THINKING. By asking, a Sikh LEARNS faster.

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Articles

AM I ON THE RIGHT TRACK? SEEKING ANSWERS FROM GURBANI

AM I ON THE RIGHT TRACK? SEEKING ANSWERS FROM GURBANI

The unclean soul vessel

(SGGS 728 Rag Suhi M :1)

ਭਾਡਾ ਧੋਇ ਬੈਸਿ ਧੂਪੁ ਦੇਵਹੁ ਤਉ ਦੂਧੈ ਕਉ ਜਾਵਹੁ ॥ Bhanda Dhoy Bes Dhoop Devo Tau Dhodhey Ko Javoh ||

Cleanse the vessel (mind), sun it; only then set the milk for yoghurt.

ਦੂਧੁ ਕਰਮ ਫੁਨਿ ਸੁਰਤਿ ਸਮਾਇਣੁ ਹੋਇ ਨਿਰਾਸ ਜਮਾਵਹੁ ॥੧॥ Dhoodhh Karam Fun Surath Samaaein Hoe Niraas Jamaavahu ||1||

Add the starter of good consciousness to the purity of good deeds, and it will surely curdle. |1||

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ Japahu Th Eaeko Naamaa ||

Realize the virtue of the One Lord.

ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ Avar Niraafal Kaamaa ||1|| Rehaao ||

All other (spiritual) actions are fruitless. ||1||Rahao||

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PUNJABI ARTICLES

The FROZEN SIKH – GS Sadhewalliah

ਓਰਾ ਗਰਿ ਪਾਨੀ ਭਇਆ…

The Frozen Sikh

ਓਰਾ ਗਰਿ ਪਾਨੀ ਭਇਆ…
ਓਰਾ ਕਹਿੰਦੇ ਗੜੇ ਨੂੰ ਪਾਣੀ ਜਦ ਠੰਡਾ ਹੁੰਦਾ ਹੈ ਤਾ ਗੜਾ ਬਣ ਜਾਂਦਾ ਹੈ ਹੁਣ ਪਾਣੀ ਕਿਵੇ ਬਣੇ? ਪਾਣੀ ਤਾਂ ਗਰਮਾਇਸ਼ ਨਾਲ ਬਣੇਗਾ ਨਾ ਗਰਮਾਇਸ਼ ਕਿਥੇ ਰਹਿਣ ਦਿੱਤੀ ਡੇਰੇ ਨੇ ਡੇਰੇ ਨੇ ਸਿੱਖ ਠੰਡਾ ਕਰ ਦਿੱਤਾ ਗੜਾ ਬਣ ਗਿਆ ਕਦੇ ਉਧਰ ਤੇ ਕਦੇ ਇਧਰ ਰਿੜਦਾ ਫਿਰਦਾ ਇਕ ਦੂਏ ਵਿਚ ਵੱਜਦਾ ਪਾਣੀ ਹੋਵੇ ਤਾਂ ਸਾਗਰ ਵਿਚ ਮਿਲੇ ਪਰ ਡੇਰੇ ਨੇ ਦੱਸਿਆ ਕਿ ਨਹੀ! ਤੇਰੇ ਵਰਗਾ ਸਿੱਖ ਕੋਈ ਨਹੀ ਜਿਹੜਾ ਬਾਬਾ ਜੀ ਦਾ ਸੰਗੀ ਹੋ ਲਿਆ ਉਸ ਵਰਗਾ ਹੋਰ ਹੈ ਹੀ ਕੋਈ ਨਹੀ ਕਮਲਿਆ ਇਥੇ ਤਾਂ ਪੰਛੀ ਉਪਰ ਦੀ ਉ ੱਡ ਕੇ ਲੰਘ ਜਾਏ ਮੁਕਤ ਹੋ ਜਾਂਦਾ ਤੇਰੀਆਂ ਤਾਂ ਇੱਕੀ ਕੁਲਾਂ ਬੰਨੇ ਸਮਝ ਠੰਡਾ ਕਰ ਦਿੱਤਾ ਮੁਕਤੀ ਨੇ, ਠੰਡਾ ਕਰ ਦਿੱਤਾ ਸੰਤ ਨੇ ਇਨਾ ਠੰਡਾ ਕਿ ਗੜਾ ਬਣ ਗਿਆ ਹੁਣ ਇੱਕ ਦੂਏ ਵਿਚ ਵੱਜੀ ਜਾਂਦਾ, ਰਿੜੀ ਜਾਂਦਾ ਕਿ ਮੇਰੇ ਵਾਲੇ ਵਾਲੇ ਬਾਬਾ ਜੀ ਵੱਡੇ ਹਨ, ਮੇਰੇ ਵਾਲਿਆਂ ਦੀ ਮਰਿਯਾਦਾ ਮਹਾਨ ਹੈ, ਮੇਰੇ ਵਾਲੇ ਵੱਡੇ ਬ੍ਰਹਮਿਗਿਆਨੀ? ਅਪਣੇ ਅਪਣੇ ਸੰਤ ਪਿੱਛੇ ਹੀ ਲੜੀ ਜਾਂਦਾ ਸਾਰਾ ਜੋਰ ਅਪਣੇ ਸੰਤ ਦੇ ਡੇਰੇ ਉਪਰ ਲੱਗ ਗਿਆ ਇਸਦਾ, ਉਸ ਦੇ ਗੁੰਬਦ ਵੱਡੇ ਕਰਨ ਤੇ, ਸੋਨਾ-ਪੱਥਰ ਲਾਉਣ ਤੇ!

  

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PUNJABI ARTICLES

AANNT KAAL SHABAD explained in Simple Punjabi

Aannt Kaal Shabad in SGGS explained in simple Punjabi by Chamkaur Singh Brar

Aant kaal PUNJABI

ਗੂਜਰੀ ॥ ਅੰਤਿ ਕਾਲਿ ਜੋ ਲਛਮੀ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ ਸਰਪ ਜੋਨਿ ਵਲਿ ਵਲਿ ਅਉਤਰੈ ॥੧॥ ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥ 
ਏਸ ਸ਼ਬਦ ਨੂੰ ਵਿਚਾਰਨ ਤੋਂ ਪਹਿਲਾਂ ਕੁਝ ਨੁਕਤੇ ਵਿਚਾਰਨ ਦੀ ਜਰੂਰਤ ਹੈ। ਜਿਸ ਤਰ੍ਹਾਂ ਪਹਿਲੇ ਸਮੇਂ ਵਿੱਚ ਕੁਝ ਵਿਆਖਿਆਕਾਰਾਂ ਇਸ ਸ਼ਬਦ ਨੂੰ ਬਿਆਨ ਕੀਤਾ ਹੈ ਕਾਫੀ ਵਿਚਾਰ ਦੀ ਲੋੜ ਮੰਗਦਾ ਹੈ। ਵਿਚਾਰ ਕਰਨ ਲਗਿਆ ਹੇਠ ਲਿਖੇ ਨੁਕਤੇ ਜਰੂਰੀ ਹਨ। 

 

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Uncategorized

THE “AANT KAAL” MYTH DEMOLISHED VIA GURBANEE OF SGGS – DR KARMINDER SINGH

The Annt Kaal concept, which is not as per Gurmat or Gurbanee is a very popular MYTH which has its roots in the Earlier established religious systems. This “concept” was totally demolished and utterly rubbished by the SGGS, but sad to say many still attempt to explain this “myth” and justify it as part of Gurmat, fall back on the Vedas, Purans etc .

In this video Dr Karminder Singh bases his explanations totally on GURBANEE of SGGS and concludes that this Annt Kaal concept is totally out of sync with Gurmat and Gurbanee.

 

Uncategorized

BHAGAT DHANNA JI – POPULAR MYTHS DEMOLISHED THROUGH HIS OWN BANEE IN SGGS – DR KARMINDER SINGH

Bhagat Dhanna Ji has been much maligned by the attachment of totally false imaginary works of FICTION. This fake attachments had become so popular that Guru Arjun Ji had to write a SHABAD to EXPOSE all these Falsehoods, myths and tall tales attached to Bhagat Dhanna Ji, and also other Bhagats whose Banee is in the SGGS.   In this video the popular false myth attached to Bhagat Dhanna Ji is exposed and demolished via The Bhagat Sahib’s own Banee recorded in SGGS.

 

Articles

JUP BANEE VIDEO PART 9 BY DR KSD – A REVIEW

REVIEW OF JUP BANEE VIDEO PART 9 BY DR KSD

 Video at: www.sikhivicharforum YOU TUBE Channel

THE CONNECTIONS – the Preamble to Jup , First Salok, Paurees, Last Salok are all connected.

  • The Preamble – is about the Creator (Gur Parsad is the enlightenment)
  • Jup – realize that the Creator is Within
  • First Salok – the Creator is Within
  • First Pauree – seeking to Realize the Creator WITHOUT won’t work
  • 38 Paurees – the Path
  • Last Salok – the Outcome

 

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