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Russ Soena Russ Ruppa Kaaman Russ Parmal Ki Vaas ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥

ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥

Russ Soena  Russ Ruppa  Kaaman Russ  Parmal Ki vaas

Karminder Singh PhD (Boston)

Sikhs, on cue from our ragis and parcharaks, have translated Kaam as sex and lust. They further translate Kaaman as woman. Kaaman, after all is one who is “absorbed and imbued in Kaam.” With Kaam being translated as above; the woman is thus seen as the root and cause of Kaam.

Does Gurbani support such a view? How is Kaam defined in Gurbani? What is the meaning of Kaaman as used in the SGGS ji?

This article examines one Shabd of Guru Nanak ji to obtain answers to these questions. It is composed in Sri Raag and contained on page 15 of the SGGS ji. The complete Shabd is as follows.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥ Sri Raag Mehla 1.

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥ Labb Kutta Koor Choohra Thugg Khadha Murdar.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖਿ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥ Par Ninda Parmal Mukh Sudhee Agan Krodh Chandaal.

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਏ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥ ੧ ॥ Russ Kuss Aaap Slahna E Karam Merey Kartar.

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ ॥ ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥ ੧ ॥ ਰਹਾਉ ॥ Baba Boleay Patt Hoey. Utam Sey Dar Utam Kaheah Neech Karam Beh Roye. Rahao.

ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ Russ Soena Russ Ruppa  Kaaman Russ Parmal Kee Vaas.

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥ Russ Ghorey Russ Seyja Mandir Russ Meetha Russ Maas.

ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥ ੨ ॥ Etey Russ Sareer Kay Kaey Ghat Naam Niwas.

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ Jit Boleay Patt Payeay So Boleya Parvan.

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥Fikka Bol Viguchna Sunn Murakh Mun Ajaan.

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥ ੩ ॥ Jo Tis Bhavey Sey Bhaley Hor Key Kehn Vakhaan.

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥ Tin Mutt Tinn Patt Tinn Dhan Jinn Hirdey Raheya Samaye.

ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ ॥ Tin Ka Kya Salahna Avar Sualeyo Kaye.

ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥ ੪ ॥ Nanam Nadree Bahrey Rachey Daan Na Naye.

 

UNDERSTANDING THE SHABD.

Given that the central idea of the entire Shabd is contained within the Rahao Verse(s), we shall begin our quest towards understanding this shabd by examining the Rahao Verse couplet.

ਬਾਬਾ ਬੋਲੀਐ ਪਤਿ ਹੋਇ ॥ ਊਤਮ ਸੇ ਦਰਿ ਊਤਮ ਕਹੀਅਹਿ ਨੀਚ ਕਰਮ ਬਹਿ ਰੋਇ ॥੧॥ ਰਹਾਉ ॥

Baba Boleay Patt Hoey. Utam Sey Dar Utam Kaheah Neech Karam Beh Roye. Rahao.

Baba – O Mind of mine. Boleay- Lit. Talk; Discourse. Patt – Lit. Dignified; Godly. Utam – Elevated. Sey Dar – Lit. that door; Journey towards Realization. Kaheay, – Is, Said to be. Neech – Lowly. Karam – Actions. Beh Roye – Idiomatic for Regret, Remorse, Shame. [Note: Lit. means Literal Meaning].

O Mind, The Discourse of Spirituality is one of Godly Deeds. The Journey of Realization Entails Elevation to Godly Heights; But I Suffer Shame on Account of my Actions.

Verse 1.

ਲਬੁ ਕੁਤਾ ਕੂੜੁ ਚੂਹੜਾ ਠਗਿ ਖਾਧਾ ਮੁਰਦਾਰੁ ॥ Labb Kutta Koor Choohra Thug Khadha Murdar.

Labb – Greed. Kutta – Lit. Dog; Barking, Howling. Traits of Greed within the mind. Koor – Lit. Fakery; Absence of Godliness. Choohra – Lit. Low Caste; Lowest Rung. Thug – Cheat, Deceive. Khadha – Consumed; Grab Murdar – Lit. Carcass; Rightfully Belonging to Others.

Constant Howling in Greed, Desire to Grab by Deceit the Rightful Possessions of Others and the Absence of Godliness have resulted in my mindset being Relegated to the Lowest Rung of Humanity

Note: Koor in Gurbani is defined as the antonym (opposite) of Sach. Sach in Gurbani (From the Sanskrit words Sat and Satya) always refers to the Creator. So Koor is the state of “absence of the Creator” as in the Verse of Guru Nanak: ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਤੁਧੁ ਬਾਝੁ ਕੂੜੋ ਕੂੜੁ ॥ ੧ ॥ Nanak Vekhaney Benti Tudh Baajh Kooro Koor. SGGS 468. Meaning: Koor of Koor comes to exist whence Your existence has been denied.

Verse 2.

ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖਿ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥ Par Ninda Par Mal Mukh Sudhee Agan Krodh Chandaal.

Par – Others. Ninda – Condemn. Mal – Lit. Dirt; Derogatory. Mukh – Speak. Sudhee – Complete, Forever. Agan – Fire, burning. Krodh – Anger. Chandaal – Demon

The Demon of Anger Within Fans the Ever Burning Desire of Condemning and Speaking Derogatively of Others.

Verse 3:

ਰਸ ਕਸ ਆਪੁ ਸਲਾਹਣਾ ਏ ਕਰਮ ਮੇਰੇ ਕਰਤਾਰ ॥ ੧ ॥ Russ Kuss Aaap Slahna E Karam Merey Kartar.

Russ Kuss – Indulgences. Aaap – Self. Slahna – Praise, Acclaim. E Karam – These Deeds Merey – Mine. Kartar – Creator.

These then are the Indulgences and Self-Acclaimed Deeds of Mine, O Creator.

Verse 4.

ਰਸੁ ਸੁਇਨਾ ਰਸੁ ਰੁਪਾ ਕਾਮਣਿ ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ ॥ Russ Soena Russ Ruppa  Kaman Russ Parmal Kee Vaas.

Russ – Desire for the Essence. Indulgence. Penchant. Soena – Gold. Ruppa – Silver. Parmal – Fragrance. Vaas – (from Vaashna) Craving. Kaaman – Permeated in Desire; Imbued in Kaam, Defining of Kaam.

My Desires, Indulgences and Cravings for Gold, Silver and Fragrances have made me Imbued in Desire; Defining my Kaam.

 

Note 1: The Word ਕਾਮਣਿ Kaaman in the Vedic Scriptures refers to Woman. She is considered the embodiment and root of KAAM which is translated as lust and sex. Gurbani REJECTS the notion that woman is the embodiment or root of anything evil. Gurbani also rejects the view that Kaam is lust and sex.

Note 2: Gurbani defines KAAM as desire for the ESSENCE (Russ) of anything material. Kaam is indulgence in worldliness at the very basic level. Verse 4 of the Shabd thus uses the word ਕਾਮਣਿ Kaaman as a descriptive adjective of a human being imbued in Kaam. In this sense of its usage then this verse is a definition of KAAM. Kaam is the desire, indulgence, penchant and cravings for all things material. ਕਾਮਣਿ Kaaman is a human being who is imbued in Kaam.

It must be noted that material in itself is NOT critiqued by Gurbani. It is the unbridled desire for the ESSENCE of material that is Kaam – and hence critiqued as an impediment to spirituality.

Note 3: In some instances, Gurbani uses the word ਕਾਮਣਿ Kaaman to denote the soul bride. This is so because when our gurus talk about union with the creator they depict seeker as a female. In the following verses, for instance, ਕਾਮਣਿ Kaaman as a Bride-Soul (Jeev-Istri) or a Seeker is depicted as a wife to her Creator-husband.

ਮੈ ਕਾਮਣਿ ਮੇਰਾ ਕੰਤੁ ਕਰਤਾਰੁ ॥SGGS 1128. Main Kaaman Mera Kant Kartaar. Meaning: I am a bride-soul of my Creator-husband.

ਨਾਨਕ ਕਾਮਣਿ ਸਦਾ ਰੰਗਿ ਰਾਤੀ ਹਰਿ ਜੀਉ ਆਪਿ ਮਿਲਾਏ ॥ SGGS 244. Nanak Kaaman Sda Rung Raati Har Jeo Aap Milae. Meaning: The Creator unites me as a bride imbued in His love.

ਗੁਰਮੁਖਿ ਕਾਮਣਿ ਬਣਿਆ ਸੀਗਾਰੁ ॥ SGGS 1277. Gurmukh Kaaman Banea Singaar. Meaning: The Guru’s wisdom (Gurbani) is my adornment as His Soul-bride (Seeker).

 

Note 4: However, in the case of the Shabd under discussion above; the subject matter is focused on desires, indulgences and cravings for all things material. The usage of ਕਾਮਣਿ Kaaman in the CENTRE of this verse, makes clear three things:

  1. Gurbani considers KAAM as desire for the essence of anything material. Kaam is thus indulgence in worldliness at the very basic level.
  2. ਕਾਮਣਿ Kaaman is used as a descriptive adjective of a human being imbued in Kaam. In other words, ਕਾਮਣਿ Kaaman is a human being who is permeated in Kaam. In this sense of its usage then this verse is a definition of KAAM.
  3. ਕਾਮਣਿ Kaaman cannot be translated as “woman” in this verse or the “essence of woman”. Gurbani has no gender bias. Our Gurus would not denote Russ for woman only? Why not for man? Further, if we look at the structure of the verse there is no Russ mentioned for KAAMAN. There is ਰਸੁ ਸੁਇਨਾ Russ Soena. There is ਰਸੁ ਰੁਪਾ Russ Ruppa. And there is ਰਸੁ ਪਰਮਲ ਕੀ ਵਾਸੁ Russ Parmal Kee Vaas. There is NO ਰਸੁ ਕਾਮਣਿ Russ Kaaman. This means that ਕਾਮਣਿ Kaaman is used as an independent and standalone word in the verse. Its function is as an anchor word in the verse.
  4. The meaning of verse 4 therefore is “My Desires, Indulgences and Cravings for Gold, Silver and Fragrances (things material) have made me into a ਕਾਮਣਿ Kaaman – one that is Imbued in Kaam, and Filled with Desire for material, thus defining Kaam

Verse 5

ਰਸੁ ਘੋੜੇ ਰਸੁ ਸੇਜਾ ਮੰਦਰ ਰਸੁ ਮੀਠਾ ਰਸੁ ਮਾਸੁ ॥

Russ Ghorey Russ Seyja Mandir Russ Meetha Russ Maas.

Ghorey – Lit. Horses; depiction of Travel. Seyja – Lit. Bedding; Comforts. Mandir – Dwellings. Meetha – Sweet. Maas – Lit. Meat; Palate, Tastes.

I Possess Desires and Cravings for Dwellings and Comforts of Travel; and Indulge in Penchants of the Palate.

 

Verse 6

ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥ ੨ ॥ Etey Russ Sareer Kay Kaey Ghat Naam Niwas.

Etey – Abundant, Copious. Sareer Kay – Of the Body, Physical. Kaey Ghat – How within the Mind? Naam – Godly Virtues. Niwas – Reside

So Abundant are my Physical Desires, Indulgence and Cravings; How then Will Godly Virtues Come to Reside Within my Mind.

Verse 7.

ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ Jit Boleay Patt Payeay So Boleya Parvan.

Jit – Which. Boleay – Discourse. Patt – Spiritual Dignity. Payeay – Earned, Realized. Parvan – Acceptable.

The Acceptable Discourse (of Spirituality) is one that Brings About Spiritual Dignity.

Verse 8

ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥ Fikka Bol Viguchna Sunn Murakh Mun Ajaan

Fikka – Devoid of Godly Essence; Absorbed in Worldly Essence. Bol – Discourse. Viguchna – Conduct. Sunn – Lit. Listen; Realize. Murakh– Self Centered. Mun – Mind. Ajaan – Unenlightened.

Realize, O Self-Centered and Unenlightened Mind – Discourse and Conduct that is Absorbed in Worldly Essence is Devoid of Godly Essence.

Verse 9

ਜੋ ਤਿਸੁ ਭਾਵਹਿ ਸੇ ਭਲੇ ਹੋਰਿ ਕਿ ਕਹਣ ਵਖਾਣ ॥ ੩ ॥ Jo Tis Bhavey Sey Bhaley Hor Kay Kehn Vakhaan.

Jo – Those, That. Tis Bhavey – Acceptable to the Creator. Bhaley – Good; Hor – Other, Else. Kay –What use? Kehn Vakhaan – Empty Talk.

That Which is Acceptable to the Creator is Good O Mind; of What Use is All Else if not Mere Empty Talk?

Verse 10

ਤਿਨ ਮਤਿ ਤਿਨ ਪਤਿ ਤਿਨ ਧਨੁ ਪਲੈ ਜਿਨ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਇ ॥ Tin Mutt Tinn Patt Tinn Dhan Jinn Hirdey Raheya Samaye

Tin Mutt – Of the right Mindset. Tinn Patt – Of Spiritual Dignity. Tinn Dhan – Inner Wealth. Palley – Earned, Acquired, Possesses. Hirdey – Within; Mind. Raheya – Remain. Samaye – God Realized

The God Realized Being Possesses the Correct Mindset, Earns Spiritual Dignity and Acquires Inner Wealth.

Verse 11

ਤਿਨ ਕਾ ਕਿਆ ਸਾਲਾਹਣਾ ਅਵਰ ਸੁਆਲਿਉ ਕਾਇ ॥ Tin Ka Kya Salahna Avar Sualeyo Kaye.

Tin Ka – Of Such (Realized Beings). Kya – What. Salahna –Offering of Praises. Avar – Other, Else. Sualeyo – Inner / Spiritual Beauty. Kaye – Who.

What Praises Can Be Offered of Such Realized Beings; Who Else is of Higher Inner Beauty?

Final Verse

ਨਾਨਕ ਨਦਰੀ ਬਾਹਰੇ ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥ ੪ ॥ Nanak Nadree Bahrey Rachey Daan Na Naye.

Nadree – Blessings of the Creator. Bahrey – Devoid, Barren, Bereft. Rachey – Immersed. Daan – Gifts of Material, Worldliness. Naye – Godly Virtues.

Nanak, To Remain Immersed in God Given Gifts (of Worldly Material) Instead of Godly Virtues is to Remain Barren of the Blessings of the Creator.

CONCLUSIONS.

  1. Taking the Shabd of Guru Nanak in its entirety we get the understanding that Kaam refers to our inner desires for material and worldly possessions.
  2. The material and worldly possessions are defined as God’s gifts to mankind (final verse) for use in the conduct of our temporal life. Consequently, the material themselves are not the root – hence there is no need to shun or reject them.
  3. Kaam is defined as the desire for the indulgence and penchant for the ESSENCE (RUSS) of these material possessions. Russ is in turned defined as our attempt to obtain joy and bliss from worldly things.
  4. Given that there is NO permanent or lasting joy of any kind in material; we get deeper and deeper into a slippery slope for more material. The result is a mind that is occupied with worldly RUSS and with no place for Godly Virtues (Verse 6: ਏਤੇ ਰਸ ਸਰੀਰ ਕੇ ਕੈ ਘਟਿ ਨਾਮ ਨਿਵਾਸੁ ॥ ੨ ॥ Etey Russ Sareer Kay Kay Ghat Naam Niwas.)
  5. Taken as a whole then, Kaam is the antonym of Naam. (Final verse: ਰਾਚਹਿ ਦਾਨਿ ਨ ਨਾਇ ॥ Rachey Daan Na Naye.) Where there is Kaam, there can be no Naam. Since Naam refers to our spiritual desires for Godly Virtues; Kaam refers to our temporal desires for the Essence of Material.
  6. Guru Nanak is asking us to make an enlightened choice for Naam over Kaam. Gurbani helps us make the choice by providing the enlightenment needed. End.

 

Articles

Har Har Har Har Rasna Kaho ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸਨਾ ਕਹਹੁ

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸਨਾ ਕਹਹੁ ॥ Har Har Har Har Rasna Kaho.

Karminder Singh. Phd (Boston)

The verse is penned by Guru Arjun ji and appears on page 1138 of the SGGS. It is often used by proponents of chanting to suggest that this verse is explicit proof that the SGGS supports chanting.

The primary “proof” is in the repetitious nature of the words. Har being repeated four times as Har Har Har Har is considered as evidence of the acceptance of chanting as a Sikhi practice. The use of the word “Rasna” (translated literally as “Tongue” is considered as more evidence. Chanting is after all done by the Tongue.

Are these valid considerations? Is the use of “repetitive words” evidence of Chanting? This article will answer this question by examining this verse in the context of the entire shabd.

The complete Shabd is as follows:

ਭੈਰਉ ਮਹਲਾ ੫ ॥ ਸਾਚ ਪਦਾਰਥੁ ਗੁਰਮੁਖਿ ਲਹਹੁ ॥ Sach Padarath Gurmukh Laho

ਪ੍ਰਭ ਕਾ ਭਾਣਾ ਸਤਿ ਕਰਿ ਸਹਹੁ ॥ ੧ ॥ Prabh Ka Bhaana Sat Kar Saho.

ਜੀਵਤ ਜੀਵਤ ਜੀਵਤ ਰਹਹੁ ॥ Jeevat Jeevat Jevat Raho.

ਰਾਮ ਰਸਾਇਣੁ ਨਿਤ ਉਠਿ ਪੀਵਹੁ ॥ Raam Rasayean Nit Uth Peevho.

ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸਨਾ ਕਹਹੁ ॥ ੧ ॥ ਰਹਾਉ ॥  Har Har Har Har Rasna Kaho. Rahao.

ਕਲਿਜੁਗ ਮਹਿ ਇਕ ਨਾਮਿ ਉਧਾਰੁ ॥ Kaljug Meh Ek Naam Adhaar

ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ੨ ॥ ੧੧ ॥ Nanak Boleh Brham Bichar.

The poetic construction of this Shabd needs to be understood. In a vast majority of Shabds, Verses appear as COUPLETS. A Couplet is defined as two verses that rhyme. Both verses are taken together to understand the meaning of that particular verse.

In some Shabds however, the composers (Gurus, Bhagats etc.) have composed TRIPLETS – defined as three verses that rhyme.

In this Shabd of three paras, we can see that the first and final paras appear as a Couplet – Marked by the figure 1 and 2 respectively after the para ends.

The Rahao para (in the middle) is however composed as a TRIPLET – three verses. All three are rhyming – suggesting that Guru ji composed them to be read together as part of the Rahao Verse.

The numeral 1 after the third verse of the TRIPLET is clear in the Guru’s intent that ALL three verses are part of the one and single Rahao para.

Since the central idea of a Shabd is contained within the Rahao Verse, we will begin with an attempt to understand this verse first.

The Rahao para is:

ਜੀਵਤ ਜੀਵਤ ਜੀਵਤ ਰਹਹੁ ॥ ਰਾਮ ਰਸਾਇਣੁ ਨਿਤ ਉਠਿ ਪੀਵਹੁ ॥ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਰਸਨਾ ਕਹਹੁ ॥ ੧ ॥ ਰਹਾਉ ॥ Jeevat Jeevat Jevat Raho.Raam Rasayean Nit Uth Peevho Har Har Har Har Rasna Kaho. Rahao.

Jeevat – Spiritual Life. Raho – Alive. Raam – The Omnipotent Creator. Rasayen – Essence. Nit – Daily, regularly, all the time. Uth – Awaken / Rise. Peevho – Lit. Drink; Internalize. Har – The Omnipresent Creator. Rasna – Lit. Tongue; Mind. Kaho – Lit. Say, Utter in Conversation.

My Spirituality is Truly Alive. I Internalize the Essence of the Omnipotent Creator all the time. My mind is in Constant Appreciation of the Omnipresent Creator.

NOTE ONE:

In this Rahao para, Guru ji uses FOUR physical words – Rasayen, Peevho, Rasna and Kaho (essence, drink, tongue, speak in conversation). ALL four have to do with the TONGUE.

But the physical (literal) meaning will make no sense – how can we physically drink the essence of God with our physical tongue?

We know spirituality is a function of the MIND; so all the four words –Rasayen, Peevho, Rasna and Kaho – will have to be interpreted at the SPIRITUAL level, or MIND level.

At the SPIRITUAL / MIND level then, Rasayen is Essence; Peevo is Internalize, and Kaho is Inner Conversation.

Given that at the physical level ALL four have to do with the TONGUE; and since all four needed to be converted to the SPIRITUAL, MIND level, then the word RASNA too will have to be understood at the SPIRITUAL, MIND level.

The following Verses from the SGGS make clear that RASNA does mean the MIND especially where it matters MOST in Sikhi.

RASNA AS MIND

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ Prabh Jee Bsey Saadh Kee Rasna. SGGS 263.

Meaning: The Creator Resides in the Mind of the God Connected Being. (It would make no sense to say that God resided on the tongue.)

ਅੰਮ੍ਰਿਤ ਬਾਨੀ ਰਸਨਾ ਚਾਖੇ ॥ ੩ ॥ Amrit Bane Rasna Chakey. SGGS 395.

Meaning: The Amrit that is Banee is nourishment for the Mind. (It would make no sense to say Banee was nourishment for the tongue.)

ਰਾਮ ਰਸਾਇਣੁ ਰਸਨਾ ਚੀਨੇ ॥ Ram Rasayen Rasna Cheeney. SGGS 1150

Meaning: The Essence of the Omnipotent Creator is Joy for the Mind. (It would be meaningless to say “that the essence was joy for the tongue”)

ਰਸਨਾ ਰਾਮ ਰਸਾਇਨੁ ਪੀਜੈ ॥ Rasna Raam Rasayean Peejey. SGGS 1164.

Meaning: The Essence of the Omnipotent Creator is consumed by the Mind. (It would be meaningless to say “the essence is consumed by the tongue”)

ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥ ੩ ॥ Shabdey He Har Munn Vasey Rasna Har Russ Khaye. SGGS 68

Meaning: The Shabd resides within the mind; the mind internalizes the essence of the Omnipresent Creator. (it would be meaningless to say “the tongue eats (Khaye) the essence).

ਰਸਨਾ ਸੋਈ ਲੋਭਿ ਮੀਠੈ ਸਾਦਿ ॥ Rasna Soee Lobh Methay Saad. SGGS 182.

Meaning: The Mind is Asleep in the joys of Greed. (It would be meaningless to say the Tongue was asleep in the Joys of greed. Greed is not an issue for the Tongue, but for the Mind).

ਮਹਾ ਕਸਟ ਕਾਟੈ ਖਿਨ ਭੀਤਰਿ ਰਸਨਾ ਨਾਮੁ ਚਿਤਾਰੇ ॥ Mhaa Kashat Katey Khin Beetar Rasna Raam Chitarey. SGGS 210

Meaning: The greatest of sorrows are eliminated within a second of the Mind remembering (Chitarey) of Naam. (it would make no sense to say “the Tongue remembering Naam” Remembering is not a function of the tongue; but the mind).

RASNA AS TONGUE

There are instances in Gurbani where the word RASNA indeed refers to the Tongue.

ਮਲਾਰ ਮਹਲਾ ੩ ॥ ਰਸਨਾ ਨਾਮੁ ਸਭੁ ਕੋਈ ਕਹੈ ॥ Rasna Naam Sabh Koyee Kahey. SGGS 1262

Meaning: Everybody utters the Nam with the tongue.

The message here is that this (merely uttering the Nam with the tongue) is NOT something the Guru wants Sikhs to do. Hence the verse is written in a prohibitory tone.

The fact that everybody is merely uttering with the tongue means it is easy, it is pretentious, it is not the right thing, etc. Just like the following verse:

ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ Ram Ram Karta Sabh Jagg Firey SGGS 555

Meaning: The whole world goes about uttering Ram Ram.

The tone of this message is also prohibitory. Going about uttering Ram Ram is NOT something our Gurus want us Sikhs to do. That is why the second part of the verse is:

ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ Raam Na Paiya Jaye.

Meaning: This is not the way to Realize the Omnipotent Creator Within.

And that is because our Gurus want us to bring spirituality to the Mind level – Understanding, Believing, Accepting and Becoming are elements of spirituality at the Mind level. Merely uttering, saying – even if repetitiously and chanting – with the tongue is NOT the mind level.

NOTE TWO:

The repeated use of words (Ram Ram, Tu Tu, Har Har etc) are NOT a suggestion to chant them.

The use of words in a repeated manner in Gurbani are on account of a number of reasons.

In Rahao para of the same Shabd that we are discussing above we have this verse: ਜੀਵਤ ਜੀਵਤ ਜੀਵਤ ਰਹਹੁ ॥ Jeevat Jeevat Jevat Raho. Does this mean we are asked to chant “jeevat jeevat”?

Jeevat is Alive. The Guru is saying Jeevat Jeevat to EMPHASIZE. It means TRULY alive.

Here is a sampling of verses where Guru jis deploy repetitive use of words.

REPETITIVE WORDS IN SHABDS

Just prior to the Shabd that we are discussing, there is a Shabd by Guru Arjun ji that reads

॥ ਖੂਬੁ ਖੂਬੁ ਖੂਬੁ ਖੂਬੁ ਖੂਬੁ ਤੇਰੋ ਨਾਮੁ ॥ ਝੂਠੁ ਝੂਠੁ ਝੂਠੁ ਝੂਠੁ ਦੁਨੀ ਗੁਮਾਨੁ ॥ ੧ ॥ ਰਹਾਉ ॥ Khoob Khoob Khoob Khoob Khoob Tero Naam. Jhooth Jhooth Jhooth Jhooth Jhooth Dunee Guman. SGGS 1137

Khoob means beautiful, wondrous. If we argue that by writing Khoob repetitiously Guru ji is telling us to Chant “Khoob Khoob Khoob Khoob”; then will we also chant “Jhooth Jhooth Jhooth Jhooth:”?

Obviously the objective of repetition is to emphasize, stress, underline and highlight the word; and NOT to give us a license to chant away.

Here is another verse.

ਹਰਿ ਜੁਗਹ ਜੁਗੋ ਜੁਗ ਜੁਗਹ ਜੁਗੋ ਸਦ ਪੀੜੀ ਗੁਰੂ ਚਲੰਦੀ ॥ Har Jugg Juggo Jugg Jugg Juggo Sad Peerree Guru Chalandee. SGGS79

Jugg is a measure of time. The repeated use is to emphasize the extreme LENGTH of time; and certainly not to suggest chanting.

Here is yet another verse.

ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥ ੧ ॥ ਰਹਾਉ ॥ Udeene Udeene Udeene. Kab Ghar Avery Ree. SGGS 830

Meaning: I await. I await. I await. When will you come to reside within my mind? The repetition is to emphasize the AGONY of waiting. It has nothing to do with providing us Sikhs a license to chant.

Here is yet another one.

ਹਰਿ ਆਪਨੀ ਕ੍ਰਿਪਾ ਕਰੀ ਆਪਿ ਗ੍ਰਿਹਿ ਆਇਓ ਹਮ ਹਰਿ ਕੀ ਗੁਰ ਕੀਈ ਹੈ ਬਸੀਠੀ ਹਮ ਹਰਿ ਦੇਖੇ ਭਈ ਨਿਹਾਲ ਨਿਹਾਲ ਨਿਹਾਲ ਨਿਹਾਲ ॥ ੧ ॥ Har Apnee Kirpa Karee Aap Greh Aiyo Hum Hr Ke Gur Keeye Hai Bsethee Hum Har Dekhe Bhaye Nihal Nihal Nihal. SGGS 977

Meaning: The Omnipresent Creator blessed me and came to reside within my mind, upon which I am overjoyed, overjoyed, overjoyed. The repetition is to put across the depth of the joy.

 

And finally, one more illustrative verse

ਜਨ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਪੀਆ ਗੁਰਮਤੀ ਧਨੁ ਧੰਨੁ ਧਨੁ ਧੰਨੁ ਧੰਨੁ ਗੁਰੂ ਸਾਬੀਸ ॥ ੨ ॥ Jan Nanak Amrti Peeya Gurmatee Dhan Dhan Dhan Dhan Dhan Guru Sabees. SGGS 1297

Meaning: Nanak has acquired the Guru’s Banee Mindset; Great Great Great Great Great is my complete Guru.

This shabd is titled Partaal (5 taals/ rhythms) by the Guru. It is thus meant to be sung in a different taals – one verse for each taal. There are short taals and there are long taals. Being the final verse, it is reserved for the longest taal. Hence the repetition of “Great Great Great” is employed BOTH to emphasize the euphoria of greatness as well as to fulfill the poetic, musical and taal needs of the Shabd.

There are numerous such Shabds which contain repetition of words for the purposes mentioned above.

Let us complete our quest of attempting to understand the Shabd at hand.

VERSE 1.

ਸਾਚ ਪਦਾਰਥੁ ਗੁਰਮੁਖਿ ਲਹਹੁ ॥ ਪ੍ਰਭ ਕਾ ਭਾਣਾ ਸਤਿ ਕਰਿ ਸਹਹੁ ॥ ੧ ॥ Sach Padarath Gurmukh Laho

Prabh Ka Bhaana Sat Kar Saho.

Sach Padarth – Godly Gifts. Gurmukh (with sihari) – From the Guru’s Mukh (mind), Shabd. Laho – Received. Bhana – Will, Hukm. Sat (with sihari) – Creator. Kar – Doing. Saho – Bear.

I Have Received Godly Gifts from The Guru’s Shabd; They Have Allowed Me to Bear The Creator’s Will.

Verse 2.

ਕਲਿਜੁਗ ਮਹਿ ਇਕ ਨਾਮਿ ਉਧਾਰੁ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ੨ ॥ ੧੧ ॥ Kaljug Meh Ek Naam Adhaar

Nanak Boley Brham Bichar.

Kaljug – Worldly Mindset. Ek Naam – The Virtues of the One Creator. Adhaar – Basis, Support. Boley – Utters. Brham Bichar – Discourse of the Creator.

The Virtues of the One Creator are the Basis for Spirituality for a Worldly Mindset; Nanak thus Utters the Discourse of the Creator.

CONCLUSIONS.

In summary we can consider the following three messages as takeaways from this Shabd.

  1. The way to infuse life into our spirituality is to keep a constant focus of the blessings of the Omnipresent Creator; they are around us everywhere.
  2. Towards this end, the Guru’s Shabd is a gift to be treasured. The messages of the Shabd create both a sense of constant appreciation of the Creator as well as to allow us to bear the Creator’s will at all times.
  3. The journey of Sikh spirituality is discoursed by the fifth Nanak as one whose basis is the acquisition of virtues of the One Creator.

End.

 

Articles

Jup Bannee – Review of Part 12

Review of Jup Banee by Dr KSD Part 12

Recapitulation

Pauree 1 – Centrality of Hukm /Primacy of Hukm

  • ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoeyey Kiv Kooray Tootey Paal

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukm Rajayee Chalnaa Nanak Likhiya Naal

Pauree 2 – Nature of Hukm

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

Hukmey Andur Sabh Ko Bahur Hukam Na Koye

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

Nanak Hukmey Jey Bujhey Ta Haomai Kahey Na Koye

Pauree 3 – Narratives of Hukm

  • ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥

Hukmi Hukm Chalaye Rah

ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥

Nanak Vigsey Veyparvah

Pauree 4 Continued – Living in Hukm

The answer to our spiritual journey in life is

  • ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukm Rajayee Chalnaa Nanak Likhiya Naal

  • ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥

Sacha Sahib Sach Naye Bhakhiya Bhau Apaar

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

Akhey Mangey Deh Deh Daat Kare Dataar

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

Fir Ke’ Agey Rakheay Jitt Dissey Darbar

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Muhon Ke’ Bolen Boliay Jitt Sunn Dhare Pyaar

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Amrit Vela Sach Nao Vadeayee Vichaar

  • What is living/life – in a sentence it is the Present, Past, Future

What we are doing currently is the Present

What we did/have done is the Past

What we haven’t done/will do is the Future

  • Our Practical /Temporal life
  • For the majority of the human mind 50% is centered on What we

DID while 50% is devoted to What we WILL do.

  • Very rarely, one in lakhs perhaps, are those Who are living in

the PRESENT.

  • Most of us while having a meal for instance, are not into the meal but thoughts are either in the past (that which has taken place) or in the future (that which we intend to do)
  • Only fleetingly do we dwell in the present and Live it now

SGGS 1429 Salok M : 9

ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥

Chinta Ta Kee Keejieh Jo Anhoni Hoey

Why ponder on the future (or even the past) that we don’t

have any control on?

  • Our Spiritual Life
  • a. What we did

Gurbani terms for the past are Pichha, Poorabla, Kalh

  • b. What we will do

Gurbani terms as Aggha, Othey, Parlok

  • c. What we do is termed as Sikhi and Living in Hukm

Hence Sikhi / the Here and Now is the narrow point between

  1. and (b) which we are not aware of and therefore we are

NOT true Sikhs in spirituality

  • The spirituality of the Here and Now is actually the spirituality of Living in the Hukm, the reason being that the point at which

Hukm operates is always the present.

SGGS

Jeha Bijeh So Lunneh Karma Sanddra Khet

 

SGGS

Apey Beej Apey Hi Khah, Nanak Hukmee Aveh Jhah

 

Lunneh refers to the present and not something that will happen

in the future.

Khah is ‘now’ and not in the afterlife.

  • It’s all about living life, the planting, the sowing and the reaping.

The same field that is reaped after it is sown – the consequences

in our lives are as of our deeds, not of others’ deeds.

 

  • Our blunders
  • Unfortunately, in 100% of our entire actual spiritual life, our entire focus seems to be on the future – a spirituality of fear, a spirituality of life after death – (What We WILL Do).

Agga,Othey, Parlok, Dargah, Sureg, Chaurasee (8.4 million)

  • Worse still, we have pushed the future into AFTER DEATH

which Gurbani says does NOT exist, is of no concern to any Sikh, should not be of any concern to any spiritual person in this world and Gurbani says nothing is ever known of that part of the world (life after death).

However we have pushed this AFTER DEATH concerns to the present of our life. Nitnem, Akhand Paath, Metha Tek etc all are deeds concentrating on rewards in the NEXT LIFE!

  • We have also pushed the past (What we did) to mean the past of our life – Pichley Janam, Karama Da Fll, Bhaag etc
  • Our practices are thus in two quadrants, whereby what we DID has become our PAST LIFE and what we WILL do in the future is demarcated as Life AFTER DEATH.
  • Hence our spirituality has become a Spirituality Obsessed With Life After Death! There is nothing we do in the present. Many of us are already spiritually dead at 18 or 19 and waiting for the burial of to take place at 70 or 80! According to Gurbani, we are already dead as there is NO spirituality of living in the present.
  • This Spirituality Obsessed With Life After Death originated from Vedic spirituality / Yogic spirituality – the clergy of Brahmanism is all concerned with nothing but what will happen to us in the LIFE AFTER DEATH!

How to reach Parlok, how long it takes for the soul to reach

Parlok after death, food for the the journey to Parlok, how to

cross the river to reach Parlok etc etc

  • The advent of this Spirituality Obsessed With Life After Death

is the hijacking of Sikhi at the highest level because Gurbani verses that contradict Agga, Picha are being explained in the Vedic Yogic terms to portray that Guru Nanak and the Sikh gurus are themselves saying there are things such as 8.4 joon, narak, surag, judgement after death, life after death…….

 

  • This hijacking began after the martyrdom of Baba Banda Singh Bahadur when the persecution of the Sikhs began. For 80 years Sikhs underwent two ghalughara (massacres) and is the worst period in Sikh history as it is lined with shahidees (martyrs). While the authentic Sikhs were on the run, fighting for survival, living in jungles in Punjab, the deserts in Rajasthan and the hills of Jammu and Kashmir – the Sikh Gurdwaras, Sikh literature, Sikh philosophy, interpretation of Sikhi and the Sikh psyche all fell to opportunists.
  • Deviant groups like Hindu Nirmalas from Benares, Udasis who were followers of Sri Chand (elder son of Guru Nanak), the Mahants who were controlling gurdwaras (as they were in the parameters of spirituality) but were in fact petty criminals committing crimes – all these contributed to the CORRUPTION of Sikhi for over 200 years!
  • Maharaja Ranjit Singh in the 1800s did NOT understand or consider these elements and has no interest in the affair but instead REWARDED them with lavish financial aid and grants of land as they showed support for his rule! The Darbar Sahib (in the full control of the Nirmalas) was layered with gold from his treasury, making them even richer. The British who ruled after him played these groups against each other.
  • The rot had reached a state where the Darbar Sahib was flanked with Hindu statues. The Brahmins gathered there daily to do their prayers, wash the idols and themselves abused the sarovar by bathing and washing in it. In 1905, a Hukamnamma was issued by a Granthi for the removal of the idols but Instead he was removed and excommunicated from the Sikh Panth!
  • In the 1920s, Professor Gurmukh Singh and Gyani Ditt Singh began the Singh Sabha Movement and some reform took place with the SGPC, the Gurdwaras Act and the SRM put in place with the removal of the idols and reintroduction of authentic practices.
  • However, we Sikhs took back only the PHYSICAL aspects of the gurdwaras, we did NOT take back Sikh psyche or authentic Sikh philosophy. The Nirmalas had created more than 35 classical Sikhi texts based on Vedic and Yogic interpretations and to this day no one has rectified these translations!
  • The hijacking is still on but many Sikhs, especially the younger generation, are becoming aware of this hijacking and attempts are being made to reintroduce Tatt Gurmatt. Bhai Gurdas says – Nanak Nirmal Panth Chalaya. The uniqueness of Guru Nanak’s Sikhi – the new redefined, reorganised, re-constituted, re-explained concepts that are in Gurbani have to be studied so as to recapture the essence of Sikhi as propounded by our gurus.
  • Unfortunately most Gurdwara lectures and talks today are still based on Gurbani verses that are (mis) interpreted in similar terms too! The hijacking of Sikhi has happened because we Sikhs have allowed our lives to be hijacked and so the spirituality of Sikhi has been hijacked!
  • True Sikh Spirituality is only WHAT WE DO – there is no element of What We Will Do and no element of any past life. Sikh Spirituality is about Living in the Hukm as Hukm does not

operate in the past or in the future. It operates in the PRESENT.

  • As an illustration, telling a lie in 2021 will not happen now, it

will happen in 2021 and the moment the lie is told (in the present when it is 2021), a sudden adulteration of my spiritual being will take place when the lie is told – my spiritual persona, my spiritual credibility, my spiritual integrity would be slashed by that one lie WHEN I say it, AT THE POINT I say it.

  • The pointers, roadmap, indicators of living in Hukm
  1. What have we set as our objective
  • What have we set as our objective determines what we do
  • The objective is thus operating in the present, for the present – NOT in the past or in the future
  • Living in the present is living in Hukm
  • Our actions if they are in line with our set objective on a present daily basis then it means we are living in Hukm
  • The test, benchmark, key performance indicator is how much we are moving towards the set objective
  • Guru Nanak sets the objective as

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

Fir Ke’ Agey Rakheay Jitt Dissey Darbar

 

What then should I determine as my spiritual objective by

virtue of which realization of His Hukm can happen?

  1. What is our discourse in life
  • What do we do
  • What describes what we do
  • What is our narrative of living in Hukm
  • It is the parameters of what we do, our behaviour in our conduct on a daily basis
  • Guru Nanak states the discourse as

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Muhon Ke’ Bolen Boliay Jitt Sunn Dhare Pyaar

 

What discourse should I undertake, in my spiritual journey; by

virtue of which (my) loving realization of His Hukm can

happen?

  • Both the objective and the discourse are answered thus by Guru

Nanak in a verse that is a breakthrough in Sikhi on how to live (in the present, in the Hukm)

 

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Amrit Vela Sach Nao Vadeayee Vichar

The spiritual objective is to make my life (Vela) imbued with

Shabad (Amrit) which is a discourse (Vichar) of Virtues of the

One creator who is in existence (Sach), is the Hukmee

(Nao/Niyam) and is above all (Vadayee).

  • As an illustration ;
  • Life is Vela (Time) and within the parameters of this life (time) it has the parameters of Amrit (defined as Shabad, Godly Virtues and Hukm). If this is how life (Vela) is spent then it will be defined as Amrit + Vela.

 

  • If there is Amrit as part and parcel of our present life, then it is Amrit Vela. Without the Amrit (Shabad, Godly Virtues and Hukm), it is just life (Jiwan), existing (Hond), living (Jiondey), breathing (Sah Lahndey)
  • Real living is the choices we have to make on the objective and

the discourse : two questions with one answer. Sikhi is about

making choices (in our control) and accepting the consequences

(not in our control but decided by Hukm).

 

– Q1.

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

Fir Ke’ Agey Rakheay Jitt Dissey Darbar

 

What then should I determine as my spiritual objective by

virtue of which realization of His Hukm can happen?

– Q2.

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Muhon Ke’ Bolen Boliay Jitt Sunn Dhare Pyaar

 

What discourse should I undertake, in my spiritual journey;

by virtue of which (my) loving realization of His Hukm can

happen?

 

– Answer

 

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Amrit Vela Sach Nao Vadeayee Vichar

The spiritual objective is to make my life (Vela) imbued

with Shabad (Amrit) which is a discourse (Vichar) of Virtue of

the One creator who is in existence (Sach), is the Hukmee

(Nao/Niyam) and is above all (Vadayee).

  • So the Objective of Sikh Spirituality is to Turn my Life into Amrit

(Amrit Vela) NOT as a Spirituality of Fear, Transactions (Bribery

and threats to meet demands in exchange for paaths, sukhnas,etc).

 

  • Turn every moment of Life into Amrit 100% in the present
  • The Amrit of Gurbani (VEDEAYEE VICHAR)

 

  • The Amrit of Naam : Godly Virtues and Hukm (SACH NAO)
  • Amrit Vela is not the specified time that matters but what matters are our deeds at any and every time.
  • Our entire Life becomes AMRIT VELA when our present life, the present moment becomes Amrit as the objective.
  • ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

Karmee Avey Kapra Nadree Mokh Duar

  • Karmee – Grace Giver, Creator (in the present)

Karam does NOT mean fate/ preordained from past life as per

Vedantic spirituality that nurtures a defeatist attitude of blame

and passive acceptance rather than on action- However a Sikh

creates his destiny via his own actions in the here and now.

  • Avey – Lit. is obtained; is realized
  • Kapra – Lit. cloth; diligence

Sift Saram Ka Kapra Mangoh – saram is Persian for diligence

Jinee Nam Thiaya Gaey Mushakat Khaal –mushakat is Arabian

for diligence, khaal is Sanskrit for diligence, kapra is diligence

  • Nadree – Grace
  • Mokh – Lit. freedom from bondage; liberation
  • Duar – Lit. Door; way
  • Mokh Duar – Godly Realization Within
  • Translation of verse

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

Karmee Avey Kapra Nadree Mokh Duar

 

The way to realization of the Creator is through diligence towards

obtaining His grace.

– Having a state of mind that is in the Hukm (not in the past or any

preordained fate) and within the parameters of the Hukm, then

the grace of the Hukmee (Creator) is obtained – Hukm Rajaee

Chalna is the Kirpa/Grace)

– The diligence is in setting an objective, the narratives and the

discourse

  • The Vedic translations where kapra is the human life as part of

the karam/past deeds/fate falls apart as it is NOT in the context of the earlier verse.

  • ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak Ehvey Janeah Sabh Apey Sachiar

  • Nanak – says Nanak
  • Evey – as in above (meaning the previous paurees, as one narrative that is running, evey tara, not in isolation)
  • Janeay – Realization
  • Sabh – All, every

 

  • Apey – Self, within the self
  • Translation of verse

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak Ehvey Janeah Sabh Apey Sachiar

Nanak, the above then is the way towards the Creator’s realization within our self by becoming Godly virtue imbued.

  • Vedic versions want to keep us away from the realm of the spirituality of the present so apey is translated as God, all actions are blamed on God, whereas Sikhi is a spirituality of the self, by the self, for the self and within the self. Anything that is outside these parameters is NOT SIKHI.
  • Living in the Hukm

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

Karmee Avey Kapra Nadree Mokh Duar

The way to realization of the Creator is through diligence towards

obtaining His grace.

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak Ehvey Janeah Sabh Apey Sachiar

Nanak, the above then is the way towards the Creator’s realization within our self by becoming Godly virtue imbued.

  • The above refers to the nature of Hukm, the narratives and primacy of Hukm, and living in Hukm as in all the earlier paurees 1, 2, 3 and 4. All these are the parameters, pointers and benchmarks for a Sikh for living in Hukm – here and now, 100% in the present

– Here is the continuity in the context

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv Sachiara Hoeyey Kiv Kooray Tootey Paal

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak Ehvey Janeah Sabh Apey Sachiar

  • Pauree 5 – Hukm Illustrated

Sikhi is ALL about Hukm so further illustrations are given by Guru Nanak

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥

Thapeya Na Jaye Keeta Na Hoey

  • Thapeya – Conceived, Created, Installed
  • Na Jaye – Cannot be
  • Keeta Na Hoey – Operated
  • Translation of verse

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥

Thapeya Na Jaye Keeta Na Hoey

 

His Hukm cannot be created and operated by His Creation

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

Apey Aap Niranjan Soey

– Apey Aap – Creator Himself, operated by

  • Niranjan – Nir (without) Anjan (black) unblemished
  • Soey – Himself

His Hukm is created and operated by Him alone and it remains unblemished by Creation.

It is anti-Sikhi spirituality when there is any aim to redirect, deflect, alter or change Hukm. Sikhi is about Hukm being Niranjan, Sacha Sahib Ekal Sacha Nai – His Hukm (Nai) is true, eternal and unchangeable, undirectable

  • ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥

Jin Seyweya Tinn Payea Maan

  • Jin – Who
  • Seyweya – Internalised
  • Tinn – He
  • Payea – Attained
  • Maan – Honour
  • Translation of verse

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥

Jin Seyweya Tinn Payea Maan

The honour of spirituality is attained by those who internalize the Hukm.

Spirituality here is the continuation of the context in this verse

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak Ehvey Janeah Sabh Apey Sachiar

 

  • ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

Nanak Gaveay Gunee Nidhan

  • Gaveay –Lit. Sing; Accept

In Sikh spirituality gaveya is an important concept where it is a process only when it terminates in acceptance.

It begins with the appreciation of the vadheeya of the Creator and His Hukm and goes on to understanding, believing, accepting, internalising and finally becoming.

If any of this does not happen, then gaveay is simply singing. Gurbani cannot be brought down to the level of any other song.

a) gaveya is a part of a process

b) gaveya must go through the other parts in the process as

listed above, or else it remains just singing

  • Gunee – Virtues
  • Nidhan – Unlimited
  • Translation of verse

ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

Nanak Gaveay Gunee Nidhan

Nanak, to internalise the Hukm is to accept His unlimited virtues.

We have to accept that all virtues are his and all virtues are coming from Him and all vices are coming from me. Hence the replacement of the vices with the virtues is the process of internalization

  • ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Gaveay Suneay Munn Rakheay Bhao

  • Gaveay – Lit.S; Accept
  • Suneay – Lit. Listen; take in, adopt

What is listened to has to be implemented – accepted and

adopted and this process is for the mind. It cannot be gaveya

until the mind accepts and it cannot be suneya until the mind

adopts.

 

In Gurbani gaveay and suneay (literally as singing and

listening) is of no use if the two separate processes of acceptance

and adoption are not involved. Internalization and becoming are

the other two processes for the end result.

 

SGGS 450 Rag Asa M : 4

ਕੋਈ ਗਾਵੈ ਰਾਗੀ ਨਾਦੀ ਬੇਦੀ ਬਹੁ ਭਾਤਿ ਕਰਿ ਨਹੀ ਹਰਿ ਹਰਿ ਭੀਜੈ ਰਾਮ ਰਾਜੇ ॥

Koee Gavey Ragi Nadee Bedi Bhau Bhaant Kar,

Nahi Har Har Bheejay Raam Rajey.

ਜਿਨਾ ਅੰਤਰਿ ਕਪਟੁ ਵਿਕਾਰੁ ਹੈ ਤਿਨਾ ਰੋਇ ਕਿਆ ਕੀਜੈ ॥

Jinna Antar Kapat Vikaar Hai Tina Roey Kya Keejay.

Praise (Vadeaye)

Sing Praise (Gavey)

Passionately Sing Praises (Ro Kay Gavna)

Even the highest calibre singer’s notes are reduced to just plain

singing if he is without internalization of the message.

 

ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥

Je Baro Bhul Chuk Boldey Bhee Kharey Har Bhaney

But an untalented singer with poor notes or tone is accepted if he

has adopted and accepted the message of the song.

ਹਰਿ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ਸਿਰਿ ਰੋਗ ਹਥੁ ਦੀਜੈ ॥

Har Karta Sabh Kich Jaanda Serr Rog Hath Deejay.

ਜਿਨਾ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਿਰਦਾ ਸੁਧੁ ਹੈ ਹਰਿ ਭਗਤਿ ਹਰਿ ਲੀਜੈ ॥

Jinaa Nanak Gurmukh Hirda Shudh Hai Har Bhagat Har Leejay.

The Creator knows all that is in the singer whether it is purely

pretence to cover the internal defects. Only purity and clarity

is acceptable.

  • Munn – Mind
  • Rakeay – Instill
  • Bhao – Love
  • Translation of verse

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Gaveay Suneay Munn Rakheay Bhao

Internalise the Hukm by accepting, adopting and instilling love for it (the Hukm) in the mind.

Without an attempt to accept, without an attempt to adopt and

without a need or a want to instill love for the Hukm, gaveya and

suneya is just mere singing and listening.

  • Critique on available translations
  • Each verse is seen in a vacuum without taking any consideration of the earlier or the next verse

 

  • They are interpreted as stand-alone/silo verses without continuity even of the context of the earlier or next Pauree

– The principle expounded is not from Sikh philosophy but from

external sources

  • ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Dukh Parhar Sukh Ghar Lae Jaye

  • Dukh – Spiritual Agony
  • Parhar – Dissipate
  • Sukh – Spiritual Bliss
  • Ghar – Mind
  • Lae Jaye – Comes to reside
  • Translation of verse

ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Dukh Parhar Sukh Ghar Lae Jaye

By internalizing the Hukm, spiritual agony dissipates and spiritual bliss comes to reside within the mind.

Spiritual bliss is attained when the Hukm is accepted, adopted and internalized, the spiritual state of the mind changes from agonizing, fighting, redirecting, challenging, not wanting to become one within.

When this becomes part and parcel of our spiritual journey on a daily basis, those fleeting moments of spiritual agony become a long-term spiritual bliss.

  • ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

Gurmukh Nadung Gurmukh Vedang Gurmukh Raheya Samayee

  • Gurmukh – Lit. from the Guru’s mind; Shabd
  • Nadung – Lit.sound; Narrative
  • Vedang – Lit. knowledge; enlightenment
  • Raheya Samayee – Lit. resides,immersed; contains within
  • Translation of verse

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

Gurmukh Nadung Gurmukh Vedang Gurmukh Raheya Samayee

The Shabd contains within it the narrative and the enlightenment of Hukm.

The verse is continuing in the illustration of Hukm, where to obtain it in the narrative, where to learn about it, not outside but within the Shabd.

  • ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gur Esar Gur Gorakh Brahma Gur Parbatee Mayee

  • Gur – Essence
  • Esar – Lit.Shivji; Destruction
  • Gorakh – Lit. Gorakh; Knowledge, Enlightenment
  • Brahma – Lit. Bhrama; Creation
  • Parbatee Mayee – Lit. Parbatee mother; Sustenance
  • Translation of verse

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gur Esar Gur Gorakh Brahma Gur Parbatee Mayee

The Shabd contains within it the essence and enlightenment of

Hukm relating to creation, destruction and sustenance.

  • Continuing on the illustration of Hukm, the message is that a

Sikh is to look within the Shabad Bani for Hukm in relation to

creation, sustenance and destruction and nowhere else.

  • Guru Nanak did not have the luxury of a blank canvas as did the

other prophets (Christ, Muhammad, Musa etc). The references to

Gorakh, Brahma etc are therefore used as they were already

painted on a rich prevalent spiritual canvas of beliefs and

philosophies that were already ingrained in the spiritual minds

of the population. It was not possible to erase and create a fresh

canvas.

  • He thus had to repaint over a painted canvas. People already

had various mythical entities so he had to reconstitute, redefine and reframe the existing concepts, take out the essence of the

spiritual idioms like creation, sustenance and destruction from

these myths, reconstruct and apply them and discard the

rest.

  • Guru Nanak redefined that the three (creation, sustenance and

destruction) were not separate entities but in fact belonging to

the one Hukm.

  • Authentic Sikhs had no difficulty in understanding and accepting Guru Nanak’s repainted canvas and the teachings of all the gurus for 230 years right till 1715 but after that for the next 239 years the Nirmalas, Udasis, Mahants (spiritual criminals) with the help of the rulers/governors of that time (including the present govt now) managed to repaint the canvas of Guru Nanak to include concepts that were discarded (such as the 84 joons, Heaven and Hell that Guru Nanak emphasized were just states of the mind) by subtly and deviously mistranslating, misinterpreting and misrepresenting to mislead the gullible Sikhs.

And even today there are some Sikhs attempting to “repaint”

Guru Nanak’s repainted canvas and doing it as a ‘business.’

  • So it has become both difficult and complicated as we have

broken away from Gurbani for 239 years and we have discarded

Gurbani completely for the last 100 years.

  • Sadly, there arent Sikhs today who have their primary objective in life to understand Gurbani. There aren’t Sikhs whose primary intent is to do everything in their life (temporally and spiritually) in line with the messages of our Guru.

 

  • Sikhs have not read or understood the SGGS for the last 100 years and in fact have driven it out by outsourcing the SGGS to a group of crooks called clergy who are from the old canvas.
  • Earlier Sikhs were staunch, intelligent, enlightened and far- sighted to understand the Gurus and could not be misled easily.

When the Guru said ‘Aakha Jivan Visrey Mar Jaon, they knew

immediately that it meant spiritual life and spiritual death.

When the Guru mentioned ‘Avah Gaon Hot Hai Fun Fun’ they

understood what Bhagat Kabir, Bhagat Farid and others were

saying.

  • However today we are muddled and confused. The challenge

now is to reclaim and return to the original canvas of Guru

Nanak’s Sikhi /philosophy! We can only reconnect by undoing

the repainting – a task almost similar to Guru

Nanak’s.

This challenge is the beauty and depth of Sikhi. It is our bhajan,

our simran, our kirtan, our Sikhi, our spirituality – everything

else is just going back to the old canvas. We have to make our

own choices.

  • ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Jay Hao Jana Akhan Nahee Kehna Kathan Na Jayee

  • Jay Hao Jana – If I realize
  • Akhan Nahee – Beyond Saying
  • Kehna – Telling
  • Kathan – Narrating
  • Na Jayee – Unable

 

More illustration of the Hukm

  • Translation of verse

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Jay Hao Jana Akhan Nahee Kehna Kathan Na Jayee

The essence of Hukm can be realized, but is beyond narrating.

In Sikhi, Hukm is equal to the Hukmee (Creator) ‘Sacha Sahib Sach Naey’ and cannot be narrated. They are both on the same pedestal and cannot be fathomed. We can realize, accept, adopt, internalise, believe, work according to and become like Hukm, just like we can become like the virtues.

  • ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Gura Ek Deh Bujhayee

  • Gura – O Guru
  • Ek – One

Ek without aunkar here is an adjective; not singular, plural or

singular masculine. but singular feminine as it applies not to

Deh but to the feminine subject/entity Bhujayee.

An example here : we say Mera Ghar but Meree Gaddee and

not Mera Gaddee)

 

  • Deh Bujhayee – To Provide Realization
  • Translation of verse

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Gura Ek Deh Bujhayee

The Shabad provides one realization.

The Shabad is the one similarity in the message of all the earlier

verses, the essence that provides the one realization. The ultimate

objective of each verse is the same; to provide the one realization

of living Sikhi in the here and now; living Sikhi in the Hukm.

 

  • ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Sabhna Jeeya Ka Ek Daata So Mein Viser Na Jayee

  • Sabhna Jeeya – All of Creation
  • Ka – Of
  • Ek Daata – Lit. One Giver, Sustainer; Hukm
  • So – That
  • Mein – Me; myself, I
  • Visar Na Jayee – Lit. Forget not; exempt
  • Translation of verse

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Sabhna Jeeya Ka Ek Daata So Mein Viser Na Jayee

The realization is that there is One Hukm for all of creation and I

am not exempt from it.

Guru says give me this realization. I want this realization. I need

this one realization and I ask for this ONE realization that there is

One Hukm for all of creation and I am not exempt from it.

Once I have this realization, I will know that I am not exempt and

will not want to be exempted.

  • The illustration of Hukm continues as the One Giver. The Creator

created Hukm as the essence of creation, sustenance and

destruction so obviously the essence of giving is also from the

Hukm. The Creator created at one time the Hukm and all creation;

and provided for all creation in the one go in the Hukm.

– It is not a case of the Creator sitting there and watching and

wondering who needs what and when. There is no micro-

management in Hukm, it is all in the one go and that is why

Hukm is equated to Hukmee in Gurbani

  • The forgetting, dismissing or visarna of the Hukm is actually an

exercise of attempting to exempt oneself from the Hukm. That is what it means in the ultimate reality.

  • When we say we forget or remove God from our consciousness

the ultimate is that we want to remove, exempt ourself from the

operating principles of the Creator. We don’t want to subscribe

to Gurbani, to SGGS messages.

  • We broke away from Gurbani for 200 years because in the

ultimate sense we didn’t want to listen to the Guru. We wanted to be exempted from all the messages in SGGS. We wanted to

accumulate material. We wanted to become human beings who

wouldn’t care about what happens to humanity.

  • We wanted to become human beings who were not concerned

whether the world we leave behind is far worse than the one that was given to us by God.

We wanted all the above things and we could NOT have been able to do them if we had not being wanting ourselves to be exempted from the spirituality of the SGGS because the SGGS and Sikhi would not allow us to do that.

 

  • The Creator (as Hukm) is IN me.

Aad Sach – from the point of my conception.

Jugad Sach – from the point when conception takes life.

Haibhee Sach – is within me now.

Hosee Sach – will be within me till the point of the end of my

Life.

He doesn’t have a point of an end of life, neither a beginning,

BUT I do and that’s why the verse applies to ME.

  • The visar that we talk about is not forgetting but the process of

wanting to exempt myself from operating within the confines of

the Creator’s Hukm. We wanted out, a divorce from the

spirituality of Guru Nanak and we had this separation for all these

years because we were distanced from all the spirituality that took

the Gurus 239 years to discard but was placed back to the

paradigms of Sikhi by these tantrics, udasis, nirmalas, etc for 229

years.

  • The entire flow of the context, pauree to pauree, verse to verse, is connecting and we can see how much there is of the richness and depth of the spirituality.
  • Concluding Remarks

– When presented with the interpretation within the context of

Gurbani we need to compare with the available translations and

see how they are way off in the interpretations

  • We need to compare if what is being discoursed in our

gurdwaras is correct and decide what should be really done

  • The gurus are not about putting superficial fleeting knowledge

in the SGGS but every word, every sentence, and every verse

has a depth to it. We need to delve and study Gurban by

making it our simran, our nitnem, our kirtan.

  • Our actions have translated Gurbani at the superficial level

when we have a Bhog for the demised, certain shabads are

selected to denote physical death whereas Gurbani gives

indepth spiritual knowledge about life and death.

  • Words need to be interpreted in the Gurbani sense to understand the context and not at the literal dictionary level. Spirituality does not have a language (Kehna Kathan Na Jaee). Spiritual language is created by the paradigms of spirituality using temporal language. The process is of transferring meanings from the dictionary to the spiritual and then to the spiritual contextual. Thus words like Sewa/Visarna take on different meanings from the dictionary

 

  • The acceptance of I AM NOT EXEMPT
  1. The starting point of HUKM RAJAYEE CHALNA has to be that I am not exempt.
  2. The starting point of the SPIRITUALITY OF HUKM is

the acceptance of I am not exempt from the consequences of my actions.

  1. Only by accepting that I am not exempt from Hukm can we eliminate the spirituality of FEAR, ASKING, LIFE AFTER DEATH.

 

 

Articles

Jaisee Mein Avey Khasam Kee Banee. ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ

 

ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ

Jaisee Mein Avey Khasam Kee Banee.

Karminder Singh, PhD (Boston)

This Shabd is composed by Guru Nanak ji in Tilang Rag and is recorded on page 722 of the Sri Guru Granth Sahib Ji.

This Shabd stands high on the list of “wrongly translated” Shabds.

The Shabd is further (wrongly) described as “Babbur Vanee” by many translators. Babbur Vanee means it is composed for and narrated to Mogul conqueror Babur. Babur Vanee further means it predicts the end of the Mogul rule in India.

Gurbani is Sarab Sanji; by which is meant it is NEVER occasion, location, era or person specific. This means that while Gurbani is always composed at some location, may be composed to draw from specific occasions, and may be uttered in the presence of person or persons – the composition is NEVER MEANT for any specific location, any particular occasion or for a certain person(s).

ALL of Gurbani is composed for use in ALL locations, ALL occasions, ALL eras and ALL persons. Gurbani is spiritual in nature and meant for the WHOLE of humanity throughout time.

Specifying Gurbani for specific locations, occasions and person(s) is a human failing. It arises from our failure to explore the true spiritual messages of Gurbani. It originates out of our folly of wanting to understand Gurbani only in the literal sense.

This article attempts to provide Tatt Gurmat (Authentic SGGS based Sikhi) meanings to the verses by using the Gurbani Framework – using Gurbani within the SGGS to explain Gurbani.

The Rahao verse contains the gist of a shabd or Banee. In the absence of the Rahao Verse, the FINAL verse acts as the one containing the primary principle of the entire Shabd. All the remaining verses revolve around this gist verse.

 

Continue reading “Jaisee Mein Avey Khasam Kee Banee. ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ”

Articles

Sidh Gosht Essence of Videos by Dr Karminder Singh Dhillon

SIDH GOSHT TRANSLATION

By: Dr Karminder Singh Dhillon    Compilation sewa by: Dr. Gagandeep Kaur Bhasin

Intro Outline:

  1. Where and When was Sidh Gosht composed?
    • Composed by Guru Nanak
    • 1521 Guru Nanak returned to Kartarpur after his final travel journey
    • For 18 years Guru Nanak spread his teachings in neighboring regions
    • In Batala was a major Yogi Ashram called Achul where Yogis gathered for a yearly festival that takes place in March (Shivratri Mela)
    • Bani composed between March-September of 1539 (last 6 months of his life)
    • Evidence: Bhai Gurdass Vars
    • Guru Nanak becomes Joyti Joyt September 1539
    • Sidh Gosht is 2nd to last Bani he wrote at the end of his life
    • Sidh Gosht most complex Bani written by Guru Nanak for his disciples
    • Japji Sahib was LAST Bani written
    • Essence of Sidh Gosht is summarized in Pauree 28 & 29 of Japji Sahib
    • Distillation of his primary spiritual philosophy
  2. Who were the dialogue partners?
    • Yogis had high status as religions group
    • Highly elevated Yogis during travels (Shiva sect)
    • Bhai Gurdas mentions Yogi Bhangar Nath at mela who confronts Guru Nanak and Guru responds with showing Yogi his mindset is faulty
    • Lohareepa (Son of Gorakh) & Charpat main leaders of Yogi group
    • Yogis were misleading public
  3. What are the Primary Questions (20)?

 

 

 

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Articles

Jup Banee – Videos by Dr. Karminder Singh Dhillon in Written Form

Jup (Jap) Ji Sahib Translations

By: Dr Karminder Singh Dhillon    Compilation sewa by: Dr. Gagandeep Kaur Bhasin

  1. Understanding Jup Gurbani
    • Needing to unlearn/widen the space in mind with new ideas- cognitive dissonance
    • Summary Bani of Guru Nanak’s teachings (Abstract)
    • Title Bani- What can you make out of a title? Title is to be read in context of book
    • Full understanding comes from entire text 1429 pages;
    • Most explained Bani; 250+ translations, voluminous kathas (Live & Recorded)
    • Jap Ji is not a beginner bani even though it is the first bani in SGSS; First ≠ Easy
    • First Bani we learn as a child, first bani to memorize
    • Last Bani of First Guru (written last phase of his life)
    • It is a complex bani, most explained but least understood
    • Concise, brevity, idiomatic, contextual
    • Probability of misinterpretation is high
    • 70 years of Nanak’s spirituality condensed in this Bani
    • Nanak Gaaya Jaape Jaye II I have walked this path, now you take the knowledge and walk the path
    • 240 years of Sikhi summarized; Abridged
    • Teekas (Translations)
      • Vedantic School (Vedic scholars)
      • Nirmala/Udasi tradition (followers of Sri Chand) Vedic + Sakhi based- took over Sikh psyche during Shaheedi times 1715
      • Sampardayee Vedic + Sakhi + Taksali explanation
      • Spinoffs; Sant Singh (3HO)
      • Viakran (Grammar) Tradition; Prof Sahib Singh 1963
    • Problem Statement
      • What was the original intent?- Must lie within Gurbani
      • Sikh philosophy lost in translation
      • Methodology: Gurbani Grammar (Literal) + Gurbani Context = Gurbani Derived Meaning
    • Gurbani Framework of Analysis
      • Textual interpretation- understood within the text, structure, rules principle of the writer
      • Rahao is the title within the Bani
      • Internal validity- Valid for entire text (comparison done w/in the text)
      • Internal reliability- Consistency of meaning
      • Gurbani must be used to explain Gurbani
      • Gurbani grammar is crucial
      • Coherent explanation
      • Central Point Theory- Every shabad is a coherent argument, you figure out the central point
      • Connected to Rahao- 3 contextual meanings
  2. Title in reading, in musical score: Chorus
  3. Start with Rahao to understand the verse/shabad
  4. Illustration Theory- example of central point; Chorus is the message
  5. Whole Shabad Theory- gist of entire shabad; Main issue
  6. Cross Reference Theory- Banis complement and supplement each other
  7. Validation of Contextual Theory
  8. Universality, Wholesomeness of SGGS- specificity is ruled out

 

 

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SVF WEEKLY DIGEST

THE CONCEPT OF A LIVING GURU

THE CONCEPT OF A LIVING GURU

Spirituality of the Shabad

SGGS 479 Rag Asa Bhagat Kabir

ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥

Satgur Jaagta Hai Deyo

In this shabad, the word Jaagat is used as opposed to Jeevan. Both have life as their basis.  But there is a critical difference. Jeevan means being physically alive. Something that is physically alive needs hot and warm clothes, fans, air-conditioners, it has limbs (ang) etc. 

Jaagat has three meanings – living, awakened, and enlightened. Put them all together and Jaagat means being spiritually alive, being spiritually awakened. 

Our Guru is the shabad. It is a Jaagat Guru because it breathes Jaagarta (spiritual life/enlightenment) into the spiritually dead/un-enlightened. 

 

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SVF WEEKLY DIGEST

WHAT DO YOU GAIN FROM ARDAS?

WHAT DO YOU GAIN FROM ARDAS?

Sikh Ardas

Ardas is a unique Sikh prayer that was not written by the Gurus and cannot be found in the Guru Granth Sahib Ji (the holy book of the Sikhs). Ardas is known to be a changing and evolving prayer that is recited by an individual in accordance to his/her feelings, accomplishments and state of mind.

Definition of Ardas

The word ardas is derived from ard/arz (plea) and das (slave). In Sanskrit ard means ‘request, ask, beg” and the Persian word arzdasht means a ‘a request, a supplication, a prayer, a petition or an address to a superior authority.’

Ardas as a Supplication

What does Gurbani teach us about ardas, pleas and asking?

The only pleas or supplications or ardases that are in accordance in gurmat and given such an understanding are 

  1. A plea of thanks for giving us all that He has given in His Hukm – (Shukrana)
  2. A plea for enlightenment for knowing, understanding and appreciatinging His Hukm – (Soojh and Boojh).

It is in 1430 pages of SGGS.   

3.   A plea of forgiveness for each instant that I mistakenly or

egoistically think I can override His Hukm – (Khima).

4. A plea for strength to forbear His Hukum both “good “

and “bad” for me at all times – (Sabbar).

5 .A plea that I would always be content in His Hukm and never ask

ask for His Hukm to not operate on me – (Santokh).

Now we can make an analysis of all the ardases that go on in our congregations and personal pleas. They all bottom out to one single thing. And that is we don’t want His Hukm to operate on us.  Our ardases are meant to defy His Hukm, to deny His Hukm. 

Take away disease and give me health. Take away my poverty and give me wealth. Take away my lesser material and give me the better one my neighbour has, etc.  Take away all that you give me and give me all that I want.

And we justify this by saying Jo Mangey Thakur Apney Tey and Ghar Taan Terey Sabh Kich Hai. It never matters that the above verses mean something else all together. What matters is that our ardases go on. 

That’s why Guruji says 

Jo Mangey So Mangey Beea. Ja Tey Kuchal Na Kahoon Theea. 

Meaning, all that you have been pleading for/asking is STALE. It is stale because what you are asking today, you have been asking and asking for years. It is stale. (BEEA is stale  – the modern word is BAYHA).  It is stale because your father, grand -father and great-grandfather asked for the same things. 

And the truth is Ja Tey Kuchal Na Kahoon Theea. Nothing ever came out of all that pleading and asking. Why? The answer is in the multitude of shabads in the SGGS.

Shabads such as Manganna Mangan Neeka. Come my Sikh, I will teach you what you need to make pleas for.  Shabads such as Vin Tudh Hor Jay Mangana Sir Dukha Kay Dukh.

Ardas as a Business

We need to understand that earning a living out of ‘religion’ is big business in Sikhi.  From the multi-million-dollar worth deras to the 150 dollar Akhand Pathee walking the streets of KL to New York, there is an overabundance of all sorts in between.  

This, despite the strong message of Guru Nanak:

Dhrig Tina Da Jeevyeay Jo Likh Likh Vechey Nao.

Cursed are the spiritual lives of those who make a living on account (likh likh) of selling (vechey) spirituality (Nao).

In the world of the sellers of ‘spirituality’ (and buyers too), ardas is big business.  From the local granthi who charges for an ardas on one’s behalf, to the deras and babas who thrive on collections that are pro-rated according to the request of the individual, and to the ‘special babey at special places’ that do ardases for ‘special purposes’ – the business of ardas is booming as a big enterprise. 

The biggest amount (on record that we know) was the sum of US 1 Million Dollars paid to  Nanaksari Baba Amar Singh Burundi by a lady for an‘ardas’ to rid her mother of cancer. The lady later sued the Baba when her mother died of the cancer. This case is on record as a USA Court judgement. The judgement is a beautiful read of a white man pouring scorn on that Nanaksari thug. She won the case but he ran off to Australia to continue with his Ardas Inc Pte Ltd.

Third Party Sales

To keep the business of paid ardas thriving – these Dhrig Tina Da Jeevyeay people have created a whole gamut of sales pitches.

Here is a selection.

  1. My ardas will change your Karam (Fate). A miracle, perhaps?
  2. An ardas by a ‘mahapurash’ is heard faster by God. Just like a push-button?
  3. An ardas requires full sharda in the person doing it on your behalf.  (Read full sharda as meaning Full Capacity Payment without any question. You are lacking in sharda?
  4. A collective ardas by a congregation led by a ‘mahapurash’ is answered immediately by God. Power in a selected few?
  5. There is delay in God’s House but no denial. In Punjabi – Rubb dey ghar daer hai pur andher nahi – this sales pitch works very well to keep you coming repeatedly to continue the ardas while waiting for the delay in God’s house to time out. Each repeated ardas costs more than the earlier one as desperation begins to set in. 

Feasibility Study

Imagine that A has a paid ardas done as a request for item B. The Big Business theory is that the more A gets denied, the more money the Ardas Ltd makes. 

To say that there is a delay in God’s house is an insult to God – because delay means incompetence, laze or ignorance, But this insult works wonders for Ardas Inc Ltd as gullible people keep coming back! 

The principle of Sikhi however is different. If indeed A was meant to receive item B, God created and sent item B even before person A was created.

We read the verse everyday.

Kahey Re Mun Chitvey Udham Ja Ahar Har Jio Pareya.

Sael Pathar Mein Junt Upaye Ja Ka Rizuk Agey Kar Dhareya.

The word Agey means prior, before

The word Kar Dhareya means created and delivered.

It means all that we need for sustaining our life (Ahar) is put down into our existence before we were even created

The corollary to sales pitch E is that it is actually in the interest of the Ardas Inc Ltd that A does does not get item B that the third party ardas is for because the more the ‘delay’ the more the returns for the person ‘doing’ the ardas

Now for those of us who still believe that certain ‘babas and mahapurashs’ indeed have the power to get us our desires through their ardas, then know that they also have the ‘power’ to get us ‘denied’ whatever we are asking for. 

This is what really happens when A gets a third party to do his ardas for item B. The words from the third party’s mouth loud and clear: “God ji, please grant person A item B. He is a great Sikh and he truly deserves it”. 

The words from his heart probably are ” God ji, please deny person A item B at least 15 times. I need him to keep coming back 14 more times so I can make enough money from him for my visa and flight to Canada. I am a true Sikh and I deserve that much money.”

Unfortunately, it is not in anybody’s interest to change anything although a vast majority of Sikhs are sucked into this system.

The Status of Ardas done by Proxy

  1. The status from an institutionalized religion point of view is that of a closure, a ritual, sending someone off, praying on behalf of the deceased so that he or she gets admitted to heaven, doesn’t end up in a bad place, etc. Any or all of the above. 
  2. The status from the GURBANI point of view – we are still looking

for that ONE verse that approves of the practice of a proxy! 

In fact, the SGGS says

Appan Hathee Aapna Apey Hee Kaaj Swareay

The Challenge

The challenge for those wishing to pursue authentic Sikhi is to cross check all claims pertaining to ardas with Gurbani verses and messages. That is our challenge.  Take this challenge if you seek real Sikhi. 

 

The first challenge is to find one single verse in the 1429 pages of SGGS that approves of an ardas done on our behalf by someone else. With or without payment.  Look for that ONE verse.

Strange isn’t it that there are lots of (so called) ‘uchee avastha valleh’ existing around the world but not one has ever quoted that that verse? No body, learned or not, can find that verse simply because it doesn’t exist.

Readers’ Views

  1. Once we focus on the right ‘ask’ then everything else will follow

suit! I never ask. I always just get. And yes I totally owe God everything I have hence I am constantly thanking God for His grace on me. It is OK to not want anything. It is not wrong. I often just ‘be’ without any expectations. I never am disappointed in this state. In fact there is alot of peace in just being. And not wanting anything. Asking alone won’t help. Naam is attained through individual hardwork. Reflection and realization. Never by asking alone.

2. Ardas is

  SELF evaluation,  

SELF realisation 

SELF transformation 

At contentment level there is no Ardas for anything else as

whatever is GIVEN is a Gift. Just like the self-assessment we do

nowadays in the workforce on a yearly basis, ardas is a daily self-

evaluation/assessment.

3. I am born poor (lack of worldly material) yet I can change this state. I can work hard and smart and earn money to gain material wealth OR I can work hard and splurge my earnings on alcohol, gambling, do whatever I wish. This is MY choice. I cannot just do ‘ardas’ and wait for the change in my state without working for it. Guruji tells us –we reap what we sow.

4. Everything of everything to the minute micro details and eternal

perfect timing (that cannot be altered) takes place or happens as per

Hukm of One Universal God, be it good or bad. Nothing can

Happen without Hukm and we cannot demand anything to happen

that is beyond Hukm. If we agree with this Truth THEN why the

need for  Plea /Supplication /Ardas /Bentee ?

5. The ‘Ardass’ in SGGS as well as in the SRM is for ALL of

Humanity./ Sarbatt Da Bhalla and HUKM. What we have in “our

ardases” are BEGGING for material things such passing in exams,

new car, new house, boy child, win court case, get admission to

university, get  a job, good health, strike the lottery etc.

6. Can an ardas stop anyone from death? Make a person immortal?

Articles

Nadar Karey Jay Apnee ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ

ਨਦਰਿ ਕਰਹਿ ਜੇ ਆਪਣੀ

Nadar Karey Jay Apnee

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 465 of the SGGS ji using the Gurbani Framework.

 

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Uncategorized

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.

 

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Uncategorized

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.

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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। 

 

 

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