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MY PRAYER TIME

MY PRAYER TIME

AUTHOR: A RESPECTED MEMBER OF SIKHI VICHAR FORUM WATTSAPP GROUP

 

Time

Time is a man-made construct.  In Sanskrit time is termed KAAL.  So we call the Creator as AKAAL, since God is beyond time.

It follows then that everything that flows out of this man-made construct is also man-made. Things like 24 hours, 7 days a week, 12 months, 365 days per year are all man-made and are different across periods of time and cultures. As an example, when Guru Nanak Ji wrote the Banee, it was 8 Peher, Gharees, and 13 months in a year.

Things such as names of days, months, seasons, which month to start the year etc are also man-made and vary across civilizations.  Because today the dominant culture is western we have accepted 1st January as beginning of the New Year.

The majority of us get stuck in the superficial words instead of going deeper and rising higher spiritually. The ONE we aim to MEET is beyond time – days, months, years new or not.

Calendar Systems

Because we are Indian we have also accepted the Lunar Calendar with a different new year (1st Vesakh). Now some Sikhs have come out with a Sikh Calender – Nanakshahi – which states that Chet is the new year. 

(SGGS 133 Rag Maajh M:5)

ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥

Chet Govind Aradheay Hovey Anand Ghana.

When meditating on the Lord of the Universe, a deep and profound joy arises.

When Guru ji mentioned CHET he was drawing on the name of the month, but NOT referring to the month of Chet. He was referring to cheta as in remembrance.  

If we take CHET to mean the month of Chet then we can ask- what about the other months? No need to do ARADHEAY of GOVIND?

The point remains that all these things are man-made. When we start to claim that one particular calendar year is superior to the other, then it is a pointless argument.  And it becomes a bigger issue when we claim that Gurbani says a particular beginning of a new year or a particular month or date is the real one. 

Gurbani makes no claim about a particular hour, day, month or year being superior. For those who are into Gurbani VICHAR this is the only thing that matters. 

Claims about Guru Nanak’s banee being too tough, Baba Buddha ji complaining about it to Guru Arjun ji and the 5th Guru rewriting it, Sikhs being asked to celebrate Chet, Sangrand etc – are all problematic. 

Also defective are claims that KUDRAT started in spring and a new year cannot begin in January because it is winter and too cold. But consider that when it is summer in the northern hemisphere isn’t it winter in the south? Thus half the world has no winter in January. 

Forcing Chet to be the beginning of a new year is as bad as forcing January. Surely we have done enough VICHAR to be able to rise above this?

Bhalkey Uth

(SGGS 305 Rag Gauree M : 4)

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥

Gur Satgur Ka Jo Sikh Akhaey So Bhalkey Uth Har Naam Dhiaveh

Udam Karey Bhalkey Parbhatee Isnan Karey Amrit Sar Naveh

(One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord’s Name.

Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar).

The word UTH refers to “awaken”. When AWAKEN is used, then the state of “sleep, slumber, ” etc is assumed as a given. Only someone asleep or in slumber is asked to awaken. ‬

Given that life is short, the more important concern is WHEN to awaken. There is such a thing as awakening late and too late. Gurbani stresses timely awakening. 

An example is in this verse.

(SGGS 418 Rag Thithee Gauri M :1)

ਜਾਗਹੁ ਜਾਗਹੁ ਸੂਤਿਹੋ ਚਲਿਆ ਵਣਜਾਰਾ ॥੧॥

Jago Jago Suteyo Chaleya Vanjara.

The illustration is that of a caravan (VANJARA). They sleep the night and leave very early in the morning. Those who don’t awaken on a timely basis will miss the caravan and never catch up. 

So BHALKEY gives us the context of “early” or “timely” awakening. 

The linguistic meaning of BHALKEY is “Morning”. The Punjabi equivalent is SAWERA – the start of the day. Hence the translation of BHALKEY to mean at the earliest opportunity (without delay) in one’s lifespan.

Amrit Vela

(SGGS 2 Jup Banee M: 1)

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Amrit Vela Sach Nao Vadeayee Vichar

This verse is a definition of Amrit Vela in the spirituality of Guru Nanak. It comes on page 2 of the SGGS and will apply across the 1429 pages. 

Amrit Vela is defined as that time during which a Sikh contemplates on the Vadeayee (glory) of Naam (Godly virtues), and undertakes discourse of the vichar (shabad). The neutral vela (time) is being turned into AMRIT as an outcome of our activities. 

An important point to note in this verse (Amrit Vela Sach Nao Vadeayee Vichar) is that the word VELA makes it clear that it is a definition of AMRIT VELA. So in Guru Nanak’s Sikhi – there is no such thing as a READY MADE Amrit Vela from 3-6 am or whatever. 

The translation is therefore : AMRIT VELA is that moment when Godly praise and GODLY VICHAR takes place. 

If the verse was referring to the READY MADE Amrit Vela of 3 am, then the verse would have been AMRIT (VEYLEY) SACH NAON and the translation would thus be that (DURING) THE AMRIT VELA – ready made and existing from 3-6 am, DO Godly praise and VICHAR. 

There is a world of difference between VELA and VEYLEY.

The second verse is on page1285.

(SGGS 1285 Rag Malar M : 3 )

ਬਾਬੀਹਾ ਅੰਮ੍ਰਿਤ ਵੇਲੈ ਬੋਲਿਆ ਤਾਂ ਦਰਿ ਸੁਣੀ ਪੁਕਾਰ ॥

Babeeha Amrit Veley Boleya Ta Dar Sunee Pukaar  

The literal meaning is that the papeeha bird chirps at a fixed time (2am till 4 6am) and its chirping is thus heard by God. Are we to believe that God does not hear the chirping of the bird at other times? 

But Gurbani is NOT for birds and not about birds either. So the word BABEEHA has to be understood using GURBANI (and NOT any university research report). 

There are many other verses, some are shared here.

(SGGS 1262 Rag Malar M : 3)

ਬਾਬੀਹਾ ਖਿਨੁ ਖਿਨੁ ਬਿਲਲਾਇ ॥

Babeeha Khin Khin Bil Laye.

The bird keeps chirping every second. 

(SGGS 1283 Rag Malar M : 3)

ਬਾਬੀਹਾ ਭਿੰਨੀ ਰੈਣਿ ਬੋਲਿਆ ਸਹਜੇ ਸਚਿ ਸੁਭਾਇ ॥

Babeeha Bhinee Raen Boleya Sahejey Sach Subhaey

The bird chirps even in the night. 

(SGGS 1285 Rag Malar M : 3)

ਬਾਬੀਹਾ ਇਵ ਤੇਰੀ ਤਿਖਾ ਨ ਉਤਰੈ ਜੇ ਸਉ ਕਰਹਿ ਪੁਕਾਰ ॥

ਨਦਰੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਨਦਰੀ ਉਪਜੈ ਪਿਆਰੁ ॥

Babeeha Ev Teri Tikha Na Uttrey Jay Sao Karee Pukaar.

Nadree Satgur Paiyeh Nadree Upjey Pyaar.

Your thirst will not be quenched even if you chirped over a hundred times. God is attained through His blessings and through love (not empty chirping) 

(SGGS 1283 Rag Malar M : 3)

ਬਾਬੀਹਾ ਏਹੁ ਜਗਤੁ ਹੈ ਮਤ ਕੋ ਭਰਮਿ ਭੁਲਾਇ ॥

Babeeha Eh Jagat Hai Mut Ko Bhram Bhulaye.

Have no qualms, our world (meaning all of us) are babeehas

When we put all these verses (and another 20 more regarding BABEEHA) together we understand that Babeeha refers to a desirous human mind – one deeply desirous to meet God. 

So Gurbani is telling our babeeha (mind) to stop unnecessary chirping, and seek His blessings through love.  Make your life into Amrit Vela (by doing Vadeayee VICHAR) and O babeeha mind, your pleas to satisfy your desire will be achieved. 

Charey Divas

Charey Divas (literally at day break when the sun rises) refers to the awakened / alert (the Bhalkey Uth) state of the mind. ‬Gurbani Gavey (literally singing) actually refers to the contemplation / understanding of the Gurbani MESSAGES. Not just singing musically. 

True GAVEYA is defined in this verse.

(SGG 669 Rag Thanasree M : 4)

ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥੧॥

Gaveya Suneya Tin Ka Har Thaey Pavey, Jin Satgur Kee Agiya Sat Sat Kar Manee

The listening and singing that is accepted and of value towards Godly realization is one that leads to internalization of the AGIYA (message) of the Guru. 

Such GAVEY can only take place in the CHAREY DIVAS state of mind or an awakened /alert state of mind.

Gurbani Principles on Time

What then are the GURBANI principles regarding VELA or TIME? Here are the basic ones. 

1) Time on its own is NEUTRAL. Because time is a man-made concept, there cannot be a set or fixed time that is good or bad. Hence there is no such thing as an auromatically good (auspicious) amrit time or a bad time.

2) TIME is good or bad depending on what we DO during that particular time. 

(SGGS 99 Rag Maajh M : 5)

ਧੰਨੁ ਸੁ ਵੇਲਾ ਜਿਤੁ ਮੈ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ॥

Dhan So Vela Jit Meh Satgur Mileya ||

Greatly auspicious is all that time within which I meet with my Guru. 

(SGGS 115 Rag Maajh M : 3)

ਵੇਲਾ ਵਖਤ ਸਭਿ ਸੁਹਾਇਆ ॥ ਜਿਤੁ ਸਚਾ ਮੇਰੇ ਮਨਿ ਭਾਇਆ ॥

Vela Vakat Sab Suhaya || Jit Sacha Merey Man Bhaeya ||

ALL of time and period during which Godly love blossoms in my mind is auspicious. 

(SGGS 540 Rag Bihagra M : 4)

ਸਾ ਵੇਲਾ ਸੋ ਮੂਰਤੁ ਸਾ ਘੜੀ ਸੋ ਮੁਹਤੁ ਸਫਲੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਤੁ ਹਰਿ ਮੇਰਾ ਚਿਤਿ ਆਵੈ ਰਾਮ ॥

Sa Vela So Moorat Sa Gharee So Muhet Safal Hai Meri Jindereeye Jit Har Mera Chit Avey Raam

That time, that period, that hour, that month is indeed blessed O mind of mine – within which remembrance of God is undertaken. 

3) A Sikh CREATES his Amrit Vela by doing Amrit actions. The aim is to make his or her entire life span into an unending Amrit Vela

(SGGS 35 Sri Rag M : 3)

ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥

Ja Vela Vakat Vichareeai Ta Kit Vela Bhagatee Hoey ||

Consider the time and the moment-when should we worship the Lord?

(SGGS 44 Sri Rag M : 5)

ਸਭੇ ਥੋਕ ਪਰਾਪਤੇ ਜੇ ਆਵੈ ਇਕੁ ਹਥਿ ॥

Sabhay Thok Parapatey Jaye Aveh Ek Hath ||

All things are received if the One is obtained.

(SGGS 55 Sri Rag M : 1)

ਤਿਥੈ ਕਾਲੁ ਨ ਸੰਚਰੈ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੬॥

Titheh Kaal Na Sanchreh Jotee Jot Samaey

Death does not go there; your light shall merge with the Light.

(SGGS 622 Rag Sorath M : 5)

ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭੁ ਧਿਆਈਐ ॥ ਹਰਿ ਮੰਗਲੁ ਨਾਨਕ ਗਾਈਐ ॥

Sas Sas Prab Dhiaeeh || Har Mangal Nanak Gaeeh |

With each and every breath, meditate on God;

O Nanak, sing the songs of joy to the Lord.

There is no denying that the morning hours render us fresh and alert and the period is thus good for any kind of activity – including Vadeayee VICHAR

But the claim that a certain time period is better or superior for spiritual activity is NOT supported by Gurbani and gurmat

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Realizing Hukm

Realizing Hukum

Sardar Moninder Singh

Learned Interpreters of Gurbani are unanimous on the theory that whole of Guru Granth Sahib ji is written as an answer to one question and that question is:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ  ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ II – (1) Kiv Sachiara hoyea kiv koorae tuttae paal.
(How can I become a Sachiar – a God realized Being Within; how can I remove the obstacle of my non-realized state Within?)
This is a quest of every seeker who seeks to be in continuous state of Spiritual Bliss and this is eternal question that Nanak answers in a unique and a beautiful way.

Guru Nanak answer the question in next verse itself and says:
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ II – (1) Hukum rajai chalna nanak likhyea naal.
(Living in confines of Hukum established by the Creator is the way to become Sachiar- a God realized being. Words like Bhae, Nao, Naye, Bhaana in Gurbani are mainly used for Hukum itself.)

Sikh Gurus were well aware that this one verse will not be sufficient for a Sikh like me to understand the magnanimity of this concept called ‘Living in Hukum’. That is why they have explained, elaborated and mentioned various aspects of Hukum at many places in Guru Granth Sahib Ji. But neither enough Sikh Parcharks explained this core concept of Sikhi to masses, in simple language nor they discussed it enough in comparison to the concepts of ‘Naam’ & ‘Simran’. Isn’t it strange that the Concept that Nanak presented as so critical to his Spirituality, has been discussed so little! Several books should have been written by now on this topic. Recently, I have come across the Interpretation of Jup Bani done by Dr. Karminder Singh from Sikhi Vichar Forum, Malaysia. These videos are available on www.sikhivicharforum.org and on their YouTube Channel. Running into many hours, he has given long discourse on HUKUM and its various facets while explaining Jup Bani. The fundamentals of Hukum, I learnt from this discourse are as follows:

 

Continue reading “Realizing Hukm”

PUNJABI ARTICLES

Jinee pechattah hukm

ਜਿਨੀ ਪਛਾਤਾ ਹੁਕਮ

ਗੁਰਬਾਣੀ ਦੇ ਸੂਝਵਾਨ ਪ੍ਰਚਾਰਕ, ਵਿਆਖਿਆਕਾਰ ਇਸ ਨੁਕਤੇ ਉੱਪਰ ਇਕਮੱਤ ਹਨ ਕਿ ਸਮੁੱਚਾ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਇੱਕ ਸਵਾਲ ਦੇ ਜਵਾਬ ਵਿਚ ਲਿਖਿਆ ਗਿਆ ਹੈ।

ਉਹ ਸਵਾਲ ਹੈ:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ  ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ॥-(1) 


(ਭਾਵ ਆਪਣੇ ਜੀਵਨ ਵਿਚ ਰੱਬ ਕਿਵੇਂ ਲੈ ਕੇ ਆਈਏ, ‘ਪ੍ਰਭ ਮਿਲਨ‘ ਜਾਂ ‘ਸਾਹਿਬ ਸਿਉ ਮੇਲ‘ ਕਿਵੇਂ ਹੋਵੇ?)

ਇਸ ਦਾ ਜਵਾਬ ਅਗਲੀ ਤੁਕ ਵਿਚ ਗੁਰੂ ਸਾਹਿਬ ਦਿੰਦੇ ਹੋਏ ਕਹਿੰਦੇ ਹਨ:

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ॥–(1)


(ਰਜਾਈ (ਅਕਾਲ ਪੁਰਖ) ਵੱਲੋਂ ਸਥਾਪਤ ਹੁਕਮ ਅਨੁਸਾਰ ਜ਼ਿੰਦਗੀ ਜਿਉਂ ਕੇ ਹੀ ਸਚਿਆਰ ਬਣਿਆ ਜਾ ਸਕਦਾ ਹੈ। 

ਗੁਰਬਾਣੀ ਵਿਚਆਉਂਦੇ ਸ਼ਬਦ ਭੈ, ਨਾਉ ਅਤੇ ਭਾਣਾ ਵੀ ਹੁਕਮ ਵਜੋਂ ਹੀ ਵਰਤੇ ਗਏ ਹਨ।)

ਇੱਕ ਤੁਕ ਨਾਲ ਮੇਰੇ ਵਰਗੇ ਆਮ ਸਿੱਖ ਦੇ ਪੱਲੇ ਕੁਝ ਨਹੀਂ ਪੈਣਾ, ਇਹ ਗੁਰੂ ਸਾਹਿਬਾਨ ਚੰਗੀ ਤਰ੍ਹਾਂ ਸਮਝਦੇ ਸਨ, ਇਸੇ ਲਈ ਉਨ੍ਹਾਂ ‘ਹੁਕਮ’  ਦੇ ਇਸ ਸਿਧਾਂਤ ਨੂੰ ਬੜੇ ਵਿਸਥਾਰ ਨਾਲ ਗੁਰਬਾਣੀ ਵਿਚ ਪੇਸ਼ ਕੀਤਾ ਹੈ। ਪਰ ਸਾਡੇ ਬਹੁਗਿਣਤੀ ਵਿਆਖਿਆਕਾਰ ‘ਹੁਕਮ ਵਿਚ ਚੱਲਣ’ ਦੇ ਇਸ ਸਿਧਾਂਤ ਨੂੰ ਸੌਖਿਆਂ ਕਰਕੇ ਆਮ ਸਿੱਖਾਂ ਨੂੰ ਨਹੀਂ ਸਮਝਾਅ ਸਕੇ ਅਤੇ ਨਾ ਹੀ ਸਾਡੇ ਵਿਦਵਾਨਾਂ ਨੇ ਹੁਕਮ ਉੱਪਰ ਓਨੀ ਚਰਚਾ ਕੀਤੀ, ਜਿੰਨੀ ਉਨ੍ਹਾਂ ‘ਨਾਮੁ’, ‘ਸਿਮਰਨ’ ਆਦਿ ਵਿਸ਼ਿਆਂ ਉੱਪਰ ਕੀਤੀ ਹੈ। ਹੈਰਾਨੀ ਦੀ ਗੱਲ ਹੈ ਕਿ ਨਾਨਕ ਸਿੱਖੀ ਦੇ ਮੁੱਢਲੇ ਅਤੇ ਸਭ ਤੋਂ ਅਹਿਮ ਸਵਾਲ ਦੇ ਉੱਤਰ ਵਜੋਂ ਜੋ ਜਵਾਬ ਦਿੰਦੇ ਹਨ, ਉਸ ਉੱਪਰ ਐਨੀ ਘੱਟ ਚਰਚਾ! ਹੁਣ ਤੱਕ ਸੈਂਕੜੇ ਕਿਤਾਬਾਂ ਕੇਵਲ ਹੁਕਮ ਦੇ ਸਿਧਾਂਤ ਉੱਪਰ ਹੀ ਲਿਖਣੀਆਂ ਬਣਦੀਆਂ ਸਨ। ਬੀਤੇ ਦਿਨੀਂ ਮੈਂ ਮਲੇਸ਼ੀਆ ਤੋਂ ਸਿੱਖੀ ਵਿਚਾਰ ਫੋਰਮ ਦੇ ਡਾ. ਕਰਮਿੰਦਰ ਸਿੰਘ ਦੁਆਰਾ ਜਪੁ ਬਾਣੀ ਦੀ ਵਿਆਖਿਆ ਦੇਖੀ, ਜਿਸ ਦੇ ਵੀਡੀਓਜ਼ www.sikhivicharforum.org ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਯੂ-ਟਿਊਬ ਚੈਨਲ ਉੱਪਰ ਉਪਲਬਧ ਹਨ। ਇਸ ਵਿਚ ਉਨ੍ਹਾਂ ਨੇ ‘ਹੁਕਮ’ ਦੇ ਸਿਧਾਂਤ ਉੱਪਰ ਕਈ ਘੰਟੇ ਲਗਾਤਾਰ ਚਰਚਾ ਕੀਤੀ ਹੈ। 

 

 

Continue reading “Jinee pechattah hukm”

Articles

Apeeney Bhog Bhog Kay – ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ

 Apeeney Bhog Bhog Kay  ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ

Interpreted Using the Gurbani Framework.

Karminder Singh Dhillon, Phd

The Gurbani Framework calls for the use of GURBANI to understand, explain, translate and interpret GURBANI.

The Gurbani Framework is a response to a variety of distorted translations using Vedantic, Taksalee, Yogic and Literal frameworks – all of which use of sources OUTSIDE of Gurbani to interpret Gurbani.

This article interprets the following pauree from page 464 of the SGGS ji using the Gurbani Framework.

 

 

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Uncategorized

When I went to search for Gods !

When I went to Search Gods !

 

Moninder Singh

 

 

Being born in Punjab and in a Sikh Family there was one clarity in my mind since childhood that a Sikh and Sikhi doesn’t believe in Hindu Mythology’s Gods & Goddesses & their imaginative stories. But like most of the Sikhs, my understanding of Sikhi was also based on hearsay, at least till the age of 34. Never before I felt the urge to read Gurbani and Sikh history myself. It was limited to swelling my chest with pride, after reading or listening any genuine/fake Sikh glorifying message, somewhere.

At last, life took me to such a point that I was intrigued by the need of knowing more about my roots. Who am I? Who are Sikhs? What does Sikhi has to offer? Beginning was made from Osho’s audio translation of Guru Nanak’s JAP Bani that I kept listening to for almost 2 years. After Osho, I listened to Sahib Singh Markanda and Sant Singh Maskeen’s take on JAP. Still Insatiated, I then read translation cum interpretation done by Prof. Sahib Singh who is indisputably one of the most revered Sikh figures of 20th Century.  Apart from the style of interpreting and except the position on couple of ‘Paurees’, all these people were saying the same thing. So, I felt that more or less I have understood what Nanak is trying to say in JAP Bani and now I should move forward.

 

Continue reading “When I went to search for Gods !”

Articles

MY GURDWARA – Reader Comments on 5 Part article – Are Gurdwaras Dysfunctional ?

MY GURDWARA –    A Reader of Sikhivicharforum.org comments on the 5 part Article Are Our Gurdwaras Dysfunctional ?

 

The gurdwara is pivoted upon the Sri Guru Granth Sahib (SGGS) that is installed in the Darbar (Court or Throne Room). Sikhs maintain the sanctity of the Darbar at all times. Royal respect to the SGGS is accorded via the palki, chandova and chaur.

 

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NANAK JEE UPAY KE – ਨਾਨਕ ਜੀਅ ਉਪਾਇ ਕੈ ਲਿਖਿ ਨਾਵੈ ਧਰਮੁ ਬਹਾਲਿਆ

Translating Gurbani using Gurbani Framework.

Karminder Singh Dhillon, Phd

The Gurbani Framework calls for the use of GURBANI to understand, explain, translate and interpret GURBANI.

The Gurbani Framework is a response to a variety of distorted translations using Vedantic, Taksalee, Yogic and Literal frameworks that are available in print and the internet.

It is argued that Vedic, Taksalee and Yogic translations DISTORT Gurbani to the extent that they hijack the UNIQUE spiritual messages of Gurbani; slanting it to REJECTED non-Sikhi belief systems.

 

 

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VAANDD CHHAKNNAH – SHARE !!

DHARAM DEE KIRT AND VAND CHHAKHNA

We often talk about three basic principles of Sikhism in accordance of which a Sikh householder ought to live his life.

He should NOT be 

– idle or a ‘holy’ beggar 

– a cheat who earns by deceit

– too attached to his family or material wealth 

– obsessed with power, position or worldly pleasures

Instead he should be true to these three principles.

 

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JUP HAR HAR HAR

JUP HAR HAR HAR

I’m sure many of our readers would have noticed that the word HAR appears constantly in Gurbani to denote the Creator.

Let’s take a look at a shabad by Guru Ram Das ji in Rag Gauri Poorbi.

SGGS 170 Rag Gauri Poorbi M : 4

ਮੇਰੇ ਮਨ ਜਪਿ ਹਰਿ ਹਰਿ ਹਰਿ ਮਨਿ ਜਪੀਐ ॥

Merey Man Jup Har Har Har Man Japeeai ||

In this verse the rara in Har has a sihari. This means it is an adjective. So Har in this verse means WITHIN THE OMNIPRESENT. 

The word JUP too has a sihari to the PAPPA.  It therefore means TO 

REALIZE.  So the meaning of the verse is:

Realize (JUP) that entity which is omnipresent, which is in everything, which is everywhere (HAR HAR HAR).

 

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GURBANEE VIDEOS BY DR. KARMINDER SINGH DHILLON

Review of Jup Banee by Dr KSD – Video Part 11

Review of Jup Banee by Dr KSD – Video Part 11

Recapitulation

Conclusion of Pauree 1 (Seminal Question and Its Answer)

  • ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukm Rajayee Chalnaa Nanak Likhiya Naal

The way to Realise the Creator Within is to ‘Remain within the

confines of His Hukm and abide in Sehej (Chalna) as contained

within us.’

  • This is the answer to the question

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoeyey Kiv Kooray Tootey Paal

 

  • It is the answer to what is Guru Nanak’s Sikhi and Guru Nanak’s

core philosophy of spirituality. It is the gist of the the rest of the

Jup Banee and the entire substance of 1429 pages of SGGS.

 

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DAAN AND SIKHI – GURBANI BASED PERSPECTIVE ਦਾਨ ਦਾਨੁ ਦਾਨਿ DR. KARMINDER SINGH DHILLON

 

Daan in Gurbani.

Karminder Singh Dhillon, PhD

The word DAAN appears in Gurbani multiple times in three different versions ਦਾਨ (44 times) and ਦਾਨੁ (234 times) and ਦਾਨਿ (7 times). The difference is meaning between these 3 versions is provided at the relevant portions of this essay.

A study of these verses, their context and usage provides the following conclusions.

 

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