Articles · Shabad Vichar

Apeeney Bhog Bhog Kay ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ

Karminder Singh, PhD

ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ

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Apeeney Bhog Bhog Kay

Karminder Singh, 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 methods – all of which rely on use of sources OUTSIDE of Gurbani to interpret Gurbani.

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

ਪਉੜੀ ॥ ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥

Pauree. Apeeney Bhog Bhog Kay Hoe Bhasmar Bhaur Sidhaya.

ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥

Vadda Hoa Duneedar, Gull Sangal Ghatt Chaleya.

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥

Agey Karnee Kirat Vacheay Beh Lekha Kar Samjhayea.

ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥

Thaon Na Hove Paundayee Hunn Suneyeh Kya Ruaayea.

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥ ੩ ॥

Munn Andhey Janam Gavayea.

One of the primary principles of the Gurbani Framework is that the Rahao verse contains the central thesis of a shabd. This verse needs to be understood first. The remaining verses of the shabd must be interpreted within the CONTEXT of the Rahao verse. This is because the rest of the shabd or bani revolves around the Rahao verse. The Rahao verse is the gist message while the remaining verses are illustrations, examples, cases in point, supporting arguments, justifications, and rationalizations. Or they are explanations, validations, clarifications and corroborations. In other words, they revolve around the Rahao verse which acts as the anchor of the entire narrative of the shabd or bani.

When it comes to Paurees, the FINAL verse of each Pauree functions as the Rahao verse. As the concluding verse it contains the gist of the entire Pauree and sets the context for the remaining verses.

The final verse of the Pauree under discussion is:

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥ ੩ ॥ Munn Andhey Janam Gavayea.

The translation that is available interprets this verse as follows: The blind man has wasted his life away. (Sant Singh MD page 464).

The following three critical observations pertaining to the translation are in order.

FIRST, the underlined words in the translation DO NOT exist in the Gurbani Verse. There is no mention of “a blind man” in the verse. If one’s life was wasted away on account of one’s blindness, then blind human beings would have no chance for spirituality. Conversely, those who are not blind are thus not capable of “wasting their lives away.”

SECOND, the word ਮਨਿ Munn is omitted from the available translation.

THIRD, the word ਗਵਾਇਆ is present tense. So the translation “has wasted” is inaccurate. It should be “is wasting”.

The outcome of the above three errors therefore, is a distorted translation as above.

By using Gurbani to understand Gurbani one can gather the following two pointers.

FIRSTLY, Gurbani addresses our mind. The way to read this verse is therefore: Munn Andhey ! Janam Gavayea.

SECONDLY, the word ਅੰਧੈ (Adhey) in Gurbani does NOT refer to those who are blind; but those who are devoid of enlightenment (within their minds). As in

ਅੰਧਾ ਸੋਇ ਜਿ ਅੰਧੁ ਕਮਾਵੈ ਤਿਸੁ ਰਿਦੈ ਸਿ ਲੋਚਨ ਨਾਹੀ ॥ Andha Soey Je Andh Kamavey Tis Ridey Sey Lochan Nahi. SSGS 1289

Meaning: Blind are Those Who Acquire Ignorance; Whose MINDS Are Unable to Realize.

Also:

ਅੰਧੇ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਮੁਖਿ ਲੋਇਣ ਨਾਹਿ ॥ ਅੰਧੇ ਸੇਈ ਨਾਨਕਾ ਖਸਮਹੁ ਘੁਥੇ ਜਾਹਿ ॥ ੧ ॥ Andhey Eh Na Aakhiey Jin Mokh Loen Nahi. Andhey Seyi Nanaka Jey Khasmho Ghuthey Jahe. SGGS 954

Meaning: Consider Not Blind Those Who Have No Eyes. The Blind, O Nanak, Are Those Who Are Lost On Their Journey of Spirituality.

Taking into mind the Gurbani Framework, then, the meaning of the concluding verse of the Pauree in question is:

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥ ੩ ॥ Munn Andhey Janam Gavayea.

O Un-Enlightened Mind! My Life Is Being Squandered as A Result (Of Your Unenlightened State).

We now know (from the final verse acting as the Rahao verse) that the context of this Pauree is about Human Life being led astray as a result of a mind that is un-enlightened in Gurbani.

Now let’s look at the first verse, ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ Apeeney Bhog Bhog Kay Hoe Bhasmar Bhaur Sidhaya.

Sant Singh MD translates it as: Enjoying his pleasures, one is reduced to a pile of ashes, and the soul passes away.

The following three critical observations pertaining to the translation can be made.

FIRST, the underlined words in the translation DO NOT exist in the Gurbani Verse. There is no mention of “soul” or “passing away” meaning death.

SECOND, there is the issue of literal translation of words. ਭਸਮੜਿ Bhasmar is translated literally as “reduced to a pile of ashes.”

THIRD, Sikhi concepts are CHANGED to Vedic / Yogic concepts. This verse and the entire Pauree is about LIVING, but the Vedic translation makes it appear as if it is about LIFE AFTER DEATH.

The outcome of the above three errors therefore, is a distorted translation as above.

By using Gurbani to understand Gurbani we can get the meanings of the primary words and concepts that are used by Guru Nanak in this verse.

ਭੋਗ ਭੋਗਿ ਕੈ Bhog Bhog Kay means living a life engulfed solely in material and worldly matters. As in:

ਮਿਰਤੁ ਨ ਆਵੀ ਚਿਤਿ ਤਿਸੁ ਅਹਿਨਿਸਿ ਭੋਗੈ ਭੋਗੁ ॥ Mirt Na Avi Chit Tis Ehnes Bhogey Bhog. SGGS 71.

Meaning: One Lives a Live Engulfed Day and Night in Material; Forgetting Death Even.

ਹੋਇ ਭਸਮੜਿ Hoey Bhasmar (root ਭਸਮ Bhasam) is idiomatic language for “reducing life’s worth to nothing” As in:

ਸਭ ਤੇ ਆਪ ਜਾਨੈ ਬਲਵੰਤੁ ॥ ਖਿਨ ਮਹਿ ਹੋਇ ਜਾਇ ਭਸਮੰਤੁ ॥ Sabh Tay Aap Janey Balwant. Khin Mey Hoey Jaey Bhasmant SGGS 278

Meaning: One Thinks One Is Most Powerful. But (When Compared to The Creator) Such Power Is Worth Nothing Even for One Second.

ਭਉਰੁ Bhaur (root ਭਵਰ Bhavr) is metaphorically used to reflect the roaming characteristic of the human mind. Bhaur is a butterfly; and in Gurbani it is used to depict the non-focused, un-stilled, fleeting and anguished mind. A mind that moves from one desire to another. As in:

ਭਵਰਾ ਫੂਲਿ ਭਵੰਤਿਆ ਦੁਖੁ ਅਤਿ ਭਾਰੀ ਰਾਮ ॥Bhavra Ful Bhavanteya Dukh Att Bhari Raam. SGGS 439.

Meaning: The Mind Wanders Like a Butterfly from Flower to Flower; In Spiritual Anguish.

Given the context of the Final verse and using the Gurbani Framework, the meaning of the above verse is as follows.

ਆਪੀਨੈ ਭੋਗ ਭੋਗਿ ਕੈ ਹੋਇ ਭਸਮੜਿ ਭਉਰੁ ਸਿਧਾਇਆ ॥ Apeeney Bhog Bhog Kay Hoe Bhasmar Bhaur Sidhaya.

Living A Life Anchored in Worldly Pursuits Dictated by an Anguished Mind That Wanders from One Pursuit to Another, My Spiritual Journey Is Being Reduced to Nothing.

Now let’s examine the second verse: ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ Vadda Hoa Duneedar, Gull Sangal Ghatt Chaleya.

Sant Singh MD translates it as: He may be great, but when he dies, the chain is thrown around his neck, and he is led away. Prof Sahib Singh translates it as ਦੁਨੀਆ ਦੇ ਧੰਧਿਆਂ ਵਿਚ ਫਸਿਆ ਹੋਇਆ ਜੀਵ (ਜਦੋਂ) ਮਰਦਾ ਹੈ, (ਇਸ ਦੇ) ਗਲ ਵਿਚ ਸੰਗਲ ਪਾ ਕੇ ਅੱਗੇ ਲਾ ਲਿਆ ਜਾਂਦਾ ਹੈ. Engulfed in the deeds of worldliness, when the human dies, chains are put around his neck and he is led away.

The following three critical observations pertaining to both the above translations can be made.

FIRST, the underlined words in the translation DO NOT exist in the Gurbani Verse. There is NO mention whatsoever about DEATH here.

SECOND, critical words and concepts such as ਦੁਨੀਦਾਰੁ Duneedar is omitted from Sant Singh’s translation. Duneedar means someone who is LIVING IN THIS WORLD. It is probably omitted because it contradicts the Vedic translations’ obsession with life after death.

THIRD, words are wrongly translated. ਹੋਆ Hoa – is translated as “MAY BE”. Whereas its meaning is “is.” The word ਚਲਾਇਆ Chaleya is mistranslated as LED AWAY, perhaps again, to keep the focus on life after death. The notion that chains are put around “the neck” after death make absolutely no sense given that “the neck” is either buried or cremated with the rest of the body during the funeral.

ਚਲਾਇਆ Chaleya is a verb in the present tense meaning; “being conducted or being run.” Both translations above therefore are operating under the shadows of Vedic paradigms of life after death.

The outcome of the above three errors therefore, is a distorted translation as above.

By using Gurbani to understand Gurbani, we get the meanings of the words

ਗਲਿ ਸੰਗਲੁ means the shackles of the human vices. As in

ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਰਹਰੁ ਪਰ ਨਿੰਦਾ ॥ ਲਬੁ ਲੋਭੁ ਤਜਿ ਹੋਹੁ ਨਿਚਿੰਦਾ ॥ ਭ੍ਰਮ ਕਾ ਸੰਗਲੁ ਤੋੜਿ ਨਿਰਾਲਾ ਹਰਿ ਅੰਤਰਿ ਹਰਿ ਰਸੁ ਪਾਇਆ ॥ ੧ ॥ Kaam Krodh Parhar Par Ninda. Lab Lobh Taj Hoh Nichinda. Bhrum Ka Sangal Torr Nirala Har Antar Har Rus Paiya.

Meaning: Discard Desire, Anger and Slander. Remove (From Your Mind) The Effect of Greed. Break Free from Their Illusory Shackles, And Be That Unique Mind Within Which Godly Realization Resides.

ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ means “living one’s worldly life in ego of being in control.”

Using the Gurbani Framework and keeping the CONTEXT (Human Life being led astray as a result of a mind that is un-enlightened in Gurbani) the meaning of the second verse is:

ਵਡਾ ਹੋਆ ਦੁਨੀਦਾਰੁ ਗਲਿ ਸੰਗਲੁ ਘਤਿ ਚਲਾਇਆ ॥ Vadda Hoa Duneedar, Gull Sangal Ghatt Chaleya.

I have lived my worldly life in the illusion that I am in control; but (in reality) my life is being run as bound in shackles to human vices.

Now, let’s examine the third verse: ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ Agey Karnee Kirat Vacheay Beh Lekha Kar Samjhayea.

Sant Singh MD translates it as: There, his good and bad deeds are added up; sitting there, his account is read. Sahib Singh translates it as ਪਰਲੋਕ ਵਿਚ (ਭਾਵ, ਧਰਮਰਾਜ ਦੇ ਦਰਬਾਰ ਵਿਚ, ਵੇਖੋ ਪਉੜੀ ੨) ਰੱਬ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਰੂਪ ਕਮਾਈ ਹੀ ਕਬੂਲ ਪੈਂਦੀ ਹੈ, ਓਥੈ (ਜੀਵ ਦੇ ਕੀਤੇ ਕਰਮਾਂ ਦਾ) ਹਿਸਾਬ ਚੰਗੀ ਤਰ੍ਹਾਂ (ਇਸ ਨੂੰ) ਸਮਝਾ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ. In Parlok (meaning in the court of Dharm Raj) only the praise of God done is accepted. There the accounting of (the being’s deeds) is properly explained.

The following two critical observations pertaining to both the above translations can be made.

FIRST, both translations attempt to keep the focus on death and life after death – contradicting the true message of the shabd (as ascertained from the final concluding verse) which is about human life lived HERE and NOW.

SECOND, there is the issue of wrong translation of words. ਅਗੈ Agey is not a location where something happens. Under the Vedic influence, Sahib Singh adds the words “in the court of Dhrm Raj” even.

We know that the spiritual focus of Sikhi is the MIND. ਅਗੈ Agey thus has to be translated in such a context. ਸਮਝਾਇਆ Samjhaiya cannot be translated as “is read” (Sant Singh) or is “properly explained” (Sahib Singh). One can question the logic of “reading out” or “properly explaining” by asking “to whom” given that “reading” and “explaining” are HUMAN functions of the SENSES and the MIND – ALL OF WHICH CEASE TO EXIST UPON DEATH.

The outcome of the above two errors therefore, is a distorted translation as above.

By using Gurbani to understand Gurbani we get the meanings of the crucial words and concepts that are used in this verse as follows.

ਅਗੈ Agey translates as “future, forward, progress or objective) as in

ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥ ੩ ॥ Agey Gayea Janeeay Vinn Navey Vekaar. SGGS 16.

Meaning: Moving Forward (On The Journey of Spirituality) One Realizes That a Life Without Godly Virtues Is Wasted.

ਕਰਣੀ ਕੀਰਤਿ Karnee Keerat. Karanee translates as “actions and deeds that we conduct.” And Keerat as “praiseworthy.” Together it means “praiseworthy deeds.”

ਵਾਚੀਐ Vacheay (root Vachey) means “to study, to analyze, to assess.” As in:

ਪੰਡਿਤ ਵਾਚਹਿ ਪੋਥੀਆ ਨਾ ਬੂਝਹਿ ਵੀਚਾਰੁ ॥ Pandit Vachey Potheya Na Bujhey Vichar. SGGS 56

Meaning: The Pundit Studies and Analyzes the Religious Books, But His Discourse Brings About No Realization.

ਲੇਖਾ Lekha refers to the continuous and cumulative acts or deeds that are positive. These are of course undertaken during one’s lifetime. As in

ਸੇ ਕਰ ਭਲੇ ਜਿਨੀ ਹਰਿ ਜਸੁ ਲੇਖਾ ॥ Say Kar Bhaley Jinee Har Jus Lekha. SGGS 103

Meaning: Benevolent are the hands that accumulate praiseworthy deeds.

ਸਮਝਾਇਆ Samjhaiya means to create an understanding. As in

ਕਰਹੁ ਕ੍ਰਿਪਾ ਭ੍ਰਮੁ ਚੂਕਈ ਮੈ ਸੁਮਤਿ ਦੇਹੁ ਸਮਝਾਇ ॥ Karho Kirpa Bhrum Chukayee Mein Sumat Deh Samjhaye. SGGS 346.

Meaning: Bless Me with The Ability to Remove My Doubts, and an Intellect That Will Bring About Understanding.

Using the Gurbani Framework, the meaning of the third verse is:

ਅਗੈ ਕਰਣੀ ਕੀਰਤਿ ਵਾਚੀਐ ਬਹਿ ਲੇਖਾ ਕਰਿ ਸਮਝਾਇਆ ॥ Agey Karnee Kirat Vacheay Beh Lekha Kar Samjhayea.

O Mind, Do Understand That Progress On the Journey of Spirituality Is Assessed / Weighed On the Accumulation of Praiseworthy Deeds.

Let’s look at the fourth verse: ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ Thaon Na Hove Paundayee Hunn Suneyeh Kya Ruayea.

Sant Singh MD translates it as: He is whipped, but finds no place of rest, and no one hears his cries of pain. Sahib Singh translates it as: ਓਥੇ ਮਾਰ ਪੈਂਦੇ ਨੂੰ ਕਿਤੇ ਢੋਈ ਨਹੀਂ ਮਿਲਦੀ, ਉਸ ਵੇਲੇ ਇਸ ਦੀ ਕੋਈ ਭੀ ਕੂਕ-ਪੁਕਾਰ ਸੁਣੀ ਨਹੀਂ ਜਾਂਦੀ । As he is beaten there no support comes his way, at that point none of his cries of agony can be heard.

The following two critical observations pertaining to both the above translations can be made.

FIRST, the underlined words in the translation DO NOT exist in the Gurbani Verse. There is no mention of “whipping” in the verse. The root of ਰੂਆਇਆ Ruaayea is ਰੋਣਾ – weep, but there is no mention of “cries of pain” or “cries of agony” in the verse.

SECOND, there is the issue of wrong translation of words. ਥਾਉ ਨ ਹੋਵੀ Thaon Na Hove is wrongly translated as “no place of rest.” As said above, the final verse makes clear the Pauree is about Life being led astray as a result of a mind that is un-enlightened in Gurbani. It is NOT about life after death. Hence the words “no place to rest” distorts the message because it is derived from the Vedantic / Yogic paradigms.

The outcome of the above two errors therefore, is a distorted translation as above.

By using Gurbani to understand Gurbani we get the meanings of the words

ਥਾਉ ਨ ਹੋਵੀ Thaon Na Hovee means “not get any respect or dignity.”

ਪਉਦੀਈ Paudayee comes from the words ਪੈਦੀ ਜਾਂਦੀ Paindee Jandee. It means “being put into.” Here is means “descending” or being put into an increasingly negative position.

ਹੁਣਿ ਸੁਣੀਐ Hunn Suneya means to ‘listen instantly, now, without delay”

ਰੂਆਇਆ ॥ Ruaayea. The root of ਰੂਆਇਆ Ruaayea is ਰੋਣਾ – weep, cry, and shed tears; but the context of the pauree is spiritual. In Gurbani spirituality the word “weep or cry” is used as an expression of deep regret. As in

ਹੁਕਮੁ ਨ ਜਾਣੈ ਬਹੁਤਾ ਰੋਵੈ ॥ ਅੰਦਰਿ ਧੋਖਾ ਨੀਦ ਨ ਸੋਵੈ ॥ Hukm Na Janey Bahuta Rovey. Andur Dhokha Neend Na Sovey. SGGS 85.

Meaning: Not Understanding the Creator’s Hukm, One Regrets; His Inner Spirituality Suffers Deceit and He Gets No Peace and Solace.

Using the Gurbani Framework, the meaning of the fourth verse is

ਥਾਉ ਨ ਹੋਵੀ ਪਉਦੀਈ ਹੁਣਿ ਸੁਣੀਐ ਕਿਆ ਰੂਆਇਆ ॥ Thaon Na Hove Paundayee Hunn Suneyeh Kya Ruayea.

My spiritual life is descending into disrespect and indignity, listen without delay, will you O mind! and not regret later.

ਮਨਿ ਅੰਧੈ ਜਨਮੁ ਗਵਾਇਆ ॥ ੩ ॥ Munn Andhey Janam Gavayea.

O un-enlightened mind! my life is being squandered as a result (of your unenlightened state).

Compare this to the Vedic / Yogic / Literal Translation: The blind man has wasted his life away.

 

POINTS TO NOTE.

The following four points are worth nothing in the interest of getting to authentic Tatt Gurmat based interpretations of Gurbani.

FIRSTLY, that Gurbani is talking about LIFE HERE and NOW. And that translations adopting the Vedic / Yogic – knowingly or unknowingly – end up steering Gurbani into LIFE AFTER DEATH. The primary concerns of the Vedic / yogic systems are indeed connected intrinsically with matters of LIFE AFTER DEATH; whereas Gurbani is primarily focused on LIVING LIFE.

SECOND, that Vedic, Taksalee and Yogic translations DISTORT Gurbani to the extent that they hijack the UNIQUE spiritual messages of Gurbani; slanting them towards REJECTED non-Sikhi belief systems. The ultimate outcome of these mistranslations is the almost complete hijacking of Sikhi. Large majorities of Sikhs today accept these Vedic and Yogic concepts as Sikhi tenets.

THIRD, the hijacking of Gurbani interpretation happens through the following methods which may be deliberate or by error – all of which are illustrated in the defective translations presented of the five verses of the Pauree under discussion above.

a) Wrong Translation of Words. (ਅੰਧੈ (Andhey being translated as ‘blind’ instead of un-enlightened)

b) Changed Concepts (The utility of Guru Nanak’s spirituality for the HERE and NOW being presented as one focused on life AFTER death).

c) Adding (in the translation) what is NOT contained in the Verse being translated. (Adding the words “the soul passes away” to the translation of verse one, adding “when he dies” and “in the court of Dhrm Raj” in verse two, and adding “he is whipped” in verse four.)

d) Changing the original words in the verse to suit the hijacking.

e) Presenting downright Illogical stuff. (The notion – from verse 2 – that chains are put around “the neck” after death make absolutely no sense given that “the neck” is either buried or cremated with the rest of the body during the funeral. The logic – from verse 3 – of “reading out” or “properly explaining” also makes no sense given that “reading” and “explaining” are HUMAN functions of the SENSES and the MIND – ALL OF WHICH CEASE TO EXIST UPON DEATH.

There is therefore a need to interpret Gurbani as Gurbani; using Gurbani as the only source of reference if we intend to get to the messages that were intended by the authors of Gurbani.

Articles · International Media Reports

Crossing Over the Literal to the Real Messages of Gurbani

Crossing Over the Literal to the Real Messages of Gurbani

Karminder Singh, PhD.

The Spirituality of Gurbani does not have a language intrinsic and inherent to it. The objective and focus of the messages of Gurbani are to bring about a realization of the Creator within the human conscience. The language of our daily usage does not have the required vocabulary for this core Gurmat concept, for its process, outcome and objective.

Bhagat Kabir has captured this reality in one of his verses in a Bani in Gauree Rag titled Bavan Akhri (52 alphabets).

Continue reading “Crossing Over the Literal to the Real Messages of Gurbani”

Articles · Shabad Vichar

Eh Jug Meet Na Dekhiyo Koyee ਇਹ ਜਗਿ ਮੀਤੁ ਨ ਦੇਖਿਓ ਕੋਈ

ਇਹ ਜਗਿ ਮੀਤੁ ਨ ਦੇਖਿਓ ਕੋਈ ॥ Eh Jug Meet Na Dekhiyo Koyee.

Karminder Singh PhD

The shabd is composed by Guru Teg Bahadur ji and is contained on Page 633 of the SGGS. The complete shabd is as follows:

ਸੋਰਠਿ ਮਹਲਾ ੯॥ Sorath Mehla 9

ਇਹ ਜਗਿ ਮੀਤੁ ਨ ਦੇਖਿਓ ਕੋਈ ॥ ਸਗਲ ਜਗਤੁ ਅਪਨੈ ਸੁਖਿ ਲਾਗਿਓ ਦੁਖ ਮੈ ਸੰਗਿ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Eh Jug Meet Na Dekhiyo Koyee. Sagl Jagt Apney Sukh Lageyo Dukh Mei Sang Na Hoyee.

Continue reading “Eh Jug Meet Na Dekhiyo Koyee ਇਹ ਜਗਿ ਮੀਤੁ ਨ ਦੇਖਿਓ ਕੋਈ”

Articles · Shabad Vichar

Kahey Poot Jhagrut Haon Sang Baap.

ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ

 

ਕਾਹੇ ਪੂਤ ਝਗਰਤ ਹਉ ਸੰਗਿ ਬਾਪ ॥

Kahey Poot Jhagrut Haon Sang Baap.

Karminder Singh, Phd.

This deeply spiritual and divine shabd is composed by Guru Ramdas ji and is contained on page 1200 of the SGGS.

The literal translation of the first verse is: O Son, Why Do You Argue with Your Father. It is a Sin to Argue with The One Who Fathered You and Raised You. (Sant Singh MD Khalsa)

The common interpretation of the shabd is that it was composed by the fourth Guru both as a reprimand as well as advise to his elder son Prithi Chand. Professor Sahib Singh, in his Darpan writes the following towards the end of his translation of this shabd.

ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਨੂੰ ਗੁਰਿਆਈ ਮਿਲਣ ਤੇ ਬਾਬਾ ਪ੍ਰਿਥੀ ਚੰਦ ਨੇ ਪਿਤਾ-ਗੁਰੂ ਜੀ ਦੀ ਵਿਰੋਧਤਾ ਕੀਤੀ । ਤਦੋਂ ਉਹਨਾਂ ਨੂੰ ਇਹ ਉਪਦੇਸ਼ ਕੀਤਾ । Translation: Prithi Chand opposed his Father-Guru upon the conferment of Guruship to Guru Arjun. This (shabd) was the advice given to him at that point.

The origin of this story is a book titled ਉਥਾਨਕਾ Uthanka. The meaning of the word ਉਥਾਨਕਾ Uthanka is “introductory information.” According to Bhai Kahn Singh Nabha’s Mahan Kosh (Encyclopaedia) Uthanka is a book whose author is unknown and it contains the “reasons and circumstances” behind the composition of selected shabads.

There is no denying that Prithi Chand opposed Guru Ramdas ji’s decision pertaining to the transition of Guruship to Guru Arjun because he wanted the position for himself.

He had been entrusted with major responsibilities by Guru Ramdas ji pertaining to the finances, logistics and administration of the Ashram of the fourth Guru at Amritsar. He had thus expected that the Guruship would be handed down to him.

He turned on his father after the announcement that his youngest brother Arjun was appointed Guru instead.

The issue that needs examination is whether this deeply rich and spiritually meaningful shabd has anything to do with the behaviour of Prithi Chand; and whether it is addressed to him.

 

Continue reading “Kahey Poot Jhagrut Haon Sang Baap.”

Articles

SIMRAN and SIKHI

Dr. Karminder Singh Dhillon

Simran and Sikhi

Karminder Singh Dhillon, PhD (Boston)

DEFINING SIMRAN

SIMRAN ਸਿਮਰਨ is a Sanskrit word that translates literally as remembrance. Its Punjabi equivalents are ਯਾਦ Yaad and ਚੇਤਾ Chayta. The evening Sikh prayer Sodar (ਸੋਦਰ) contains a verse that uses the word simran to denote remembrance.

ਊਡੈ ਊਡਿ ਆਵੈ ਸੈ ਕੋਸਾ ਤਿਸੁ ਪਾਛੈ ਬਚਰੇ ਛਰਿਆ ॥ ਤਿਨ ਕਵਨੁ ਖਲਾਵੈ ਕਵਨੁ ਚੁਗਾਵੈ ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ ॥

Udey Uud Avey Seiy Kosa Tis Pachey Bachrey Chariya. Tin Kavn Khalavey Kavn Chugavey Mun Meh Simran Kareya (SGGS page 10).

Guru Arjun uses the illustration of the florican – a migratory bird which flies out long distances in search of food; leaving its young behind. Despite the distance, separation and the continually arduous task of finding food that the bird has to perform, remembrance of its offspring remains a constant. (ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ Mun Meh Simran Kareya).

The spiritual equivalent of remembrance is contemplation.

Sikhi places primary importance on contemplating the Creator at all times. Guru Arjun says in SGGS page 263

 

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Articles · International Media Reports · Latest News

The Sabha is OUT of ICU – For Now

The Sabha is Out of the ICU – For Now

Karminder Singh Dhillon, Phd (Boston)

SOME ONE HUNDRED members of Sikh Naujwan Sabha Malaysia (SNSM) turned up at its AGM on 29th June 2019 to bear witness to events that the youth organization has never seen before.

They bore witness to an attempt to drag the Sabha into two ugly controversies. They also bore witness to an attempted power grab disguised as an exercise in panthik unity.

The orchestrated attempt to grab control of the Sabha by forces bent on using the organization for their specific agendas reared its ugly head some months ago when a WhatsApp post by a group of 13 people (DG-13) calling for an EGM to “remove the Jathedar” came to light For an analysis of this EGM call see article titled “Sabha is in ICU: You are Invited to the Funeral” at http://www.sikhivicharforum.org/2019/03/09/sabha-is-in-icu-you-are-invited-to-the-funeral/

Saturday’s AGM saw the tabling of FIVE resolutions by the DG-13 Group. The resolutions were signed by Suret Singh and seconded by Master Daljit Singh. These same individuals tabled these resolutions at the AGM.

These resolutions lay bare the real agenda of the DG-13. They also expose the real beneficiary and the real hand behind it all. All in all, these resolutions uncover the dangerous and devious plot to drag the Sabha into two separate and ugly controversies.

It was an attempt to burn the house down. How so? Read on.

 

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Articles · International Media Reports · Latest News

The Sabha AGM – The Winners and The Losers

The Sabha AGM – The Winners and Losers

Karminder Singh Dhillon, PhD (Boston)

Here is a quick look at the Winners and Losers of the recent Sabha EGM held on the 29th of June, 2019.

THE WINNERS

1. SNSM, Jasbir Singh and his Exco. All three came out clear winners on grounds of allowing the DG-13 an opportunity to test the support for their pro Dasam Granth position. The DG-13 and their Sponsors had been relentless in their condemnation of all three. Venom – particularly of personal nature – was spewed against Jathedar Jasbir especially – in blatant abuse of the social media for personal attacks.

What better way to call their bluff than to say “OK let’s put your matter to a vote in an AGM.” This is accountability and it is transparency. It is also a sign of responsible and courageous leadership. It is also about empowering the members of SNSM to have a say in the future of their organization. Well done, all three.

2. The Members of SNSM. For turning up in larger numbers than ever, speaking out and making it clear that they understood and rejected the real agenda of the DG-13, the ordinary members of SNSM are winners too. You elected to keep Sabha out of the mud that is the DG controversy and the dera maryada dispute and that is commendable.

3. The Coffers of SNSM. The approval by the floor for the Sale of two Sabha properties worth RM 6 million to free up funds for other priority uses means the Sabha can operate more independently.

 

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Articles

The Bhagat Maal Debacle

The Bhagat Maal Debacle.

Karminder Singh Dhillon, PhD

The Sikh Scripture – Sri Guru Granth Sahib ji (SGGS) contains the Bani of 15 bhagats. A total of 725 saloks and shabds; including three full banis2 written by the bhagats were retrieved by Guru Nanak in person from them.3 These were all included in the Pothee Sahib by Guru Arjun and maintained in the SGGS by Guru Gobind Singh upon bestowing of Gurgadee to the SGGS in 1708.

All three independent acts – retrieval of the bhagat bani, their inclusion into Pothee Sahib and their retention in the SGGS – fortify the single principle that the spiritual philosophy of the 15 bhagats was completely in line with that of our Gurus. From their initial retrieval to eventual inclusion in the SGGS, all 725 saloks and shabds of the bhagats underwent benchmarking three times at the hands of three separate Gurus. Such scrutiny for spiritual alignment is perhaps avant-garde on its own accord.

An examination of the bani of the bhagats reveals that they were revolutionary spiritual seekers. Amongst the many facets of their ground shattering and innovative spirituality, four aspects stand out as stark reality of what the bhagats stood for: (i) the damning denunciation and rejection of the then existing clergy, (ii) the total refutation of all clergy sanctioned ritual, (iii) repudiation of the clergy sanctioned idol worship, and (iv) the wholesome rejection of the primary institution of the clergy – the mandir, dehora, maseet and temple as the “pathway to spirituality”.

In any case, the institution of the clergy was out of bounds by dogma to all but three of the bhagats – on account of their ‘low’ caste. The mandir’s doors were secured shut to the castes of weaver, cobbler, tailor and other shudras. The doors did not open for those bhagats who were not shurdras either – the mandirs were shut to them as well – as pay back for their stinging criticism of the custodians of these places as frauds and pretentious beings.

 

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Articles

Gurbani Shabad Vichar

Gurbani Shabd Vichar

Asa Bani Bhagat Dhanney Ki

Karminder Singh Dhillon, PhD

 

The shabd under discussion in this article is composed by bhagat Dhanna Ji – ਆਸਾ ਬਾਣੀ ਭਗਤ ਧੰਨੇ ਜੀ ਕੀ॥ Asa bani Bhagat Dhanney Ji Ki – and is contained on Page 487 of the SGGS.

Bhagat Dhanna ji has a total of 3 shabds in the SGGS ji. Two are found in Assa Raag on Page 487 and one in Jaistsri Raag on page 695 of the SGGS ji. This article looks at bhagatji’s shabd in Assa Raag.

Apart from discussing the selected shabd, this article serves a second task, namely to analyze the truth or otherwise, of a story about Dhanna ji that is commonly and widely narrated by our granthis, kirtanias, ragis and parcharaks.

The origin of the story is the Bhagat Maal – a book having its origins in the Vedic clergy at Benares. It was originally authored by Nabha Dass, a self-styled Snatn theologian based in the Punjabi village of Pathankot at Gurdaspur sometime in the 1600s – just about when the bhagat bani was being incorporated into the Pothi Sahib by GuruArjun. A Brej language version under the name of Swami Priya Daas came into existence in the late 1800s. Punjabi versions of this book pertaining to the 15 SGGS bhagats can be found under the names of Nirmla Keerat Singh and Nirmla Pandit Narain Singh. A Bhagat Maal under the name of Bhai Mani Singh – believed to be authored by Nirmla Surat Singh is also in existence.

 

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Articles · Gurbannee Videos - Sidh Goshat

Sidh Ghoshat Videos – Summary in English

SIDH GOSHT TRANSLATION

By: Dr Karminder Singh Dhillon

Intro Outline:

I. 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

II. 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

III. What are the Primary Questions (20)?

 

Continue reading “Sidh Ghoshat Videos – Summary in English”

Articles · Gurbannee Videos - Sidh Goshat

Bala reincarnate

Gurcharan Singh Jeonwala

Bala Reincarnate……

By Gurcharan Singh Jeonwala

It is regrettable that Patiala University academics are in the process of re-incarnating a new Bhai Bala. They want to create a fictitious Bala who will be the companion of Guru Nanak’s travels. The Bala that even Bhai Gurdasji did not know about because he heard nothing of any Bala from the third and fourth Gurus with whom he spent his life.

But miraculously, these academics seem to know about Guru Nanak than Bhai Gurdasji even.

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Articles · Gurbannee Videos - Sidh Goshat

Lost in Translation

Lost in Translation

Karminder Singh Dhillon, Phd (Boston)

Note: This article appeared as the Editorial of The Sikh Bulletin, USA, Jan –March 2019 Issue. The complete issue is available at www.sikhbulletin.com. Webmaster.

 

In the five and half centuries of Sikh spirituality, Sikhs have never been as disconnected from the spiritual messages contained in Gurbani as they are in the 21st Century. The root cause of such spiritual decline is clear: Sikhs have steadily distanced themselves from the understanding of the spiritual messages contained within the Sri Guru Granth Sahib (SGGS).

Such distancing from the messages of Gurbani is despite the deep physical connections that Sikhs have nurtured with the physical embodiment (saroop) that is the SGGS – in forms including but not limited to making precious offerings; according splendour to its installation; donning it under palkis made of gold; parading it around in ostentatious displays called nagar kirtan; multiple continuous readings in the style of Akhand and Sehej Paths; and other physical forms of reverence in the name of religious ritual and dogma.

But Sikhs have remained disengaged from the messages contained within.

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Articles · International Media Reports

Tribute to Bhai Gurbaksh Singh Ji of Village Kala Afghana- 21st Century’s Most renowned Reformer and SGGS Purist

The Sikh world has lost one of its most illuminated minds in the passing of Gyani Gurbax Singh Kala Afgana. 

 He contributed immensely to  Tatt Gurmat while exposing the corruption of Sikhi by our depraved clergy – deras, sants, babas and Taksalees.  He influenced a great many minds – Sikh parcharaks, writers and thinkers. He wrote profusely and his revolutionary ideas will live on. 

There is no doubt that Kala Afgana stands as the leading reformer since the founders of Singh Sabha movement  Gyani Gurditt Singh and Prof Gurmukh Singh. His loss to the Sikh world is unparalleled. 

The clergy and our corrupted institutions including the AT left no stone unturned to lock his soul up – they excommunicated him in exile, harassed him, threatened him and    prayed profusely for his death. 

The old warrior who in his final stage of life so terrified the false pujarees and jathedaars that they cowed out of a video call discussion with a sick old man of integrity. 

He has passed on but not before creating uncountable thinking and questioning minds. He will live on in their minds and in the minds of many more to come. 

The corruptors and hijackers of Sikhi are naturally overjoyed that they have one less threat to deal with. It’s a reflection of their small mindedness. 

The SGGS linked Sikh world will feel blessed in the enlightenment that Kala Afghana shared with all. His loss will be deeply felt but the passion for Sikhi truths  that he ignited will burn bright for generations to come. 

The best service to his memory is to have copies of all his 12 books and read them thoroughly

 

May Guru ji bless strength to his loved ones to bear his loss. 

 

Karminder Singh Dhillon PhD (Boston) 

Gyani Jarnail Singh Arshi. 

Jan 10th 2019 

PUNJABI ARTICLES

Bhai Gurbaksh Singh ji deaan abhull yaadan – Bhai Gurcharan Singh jeonwallah ਨਿਧੱੜਕ ਤੇ ਬੁਲੰਦ ਅਵਾਜ਼ ਸਿਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਾਲਾ ਅਫਗਾਨਾ ਦੀਆਂ ਯਾਦਾਂ

ਨਿਧੱੜਕ ਤੇ ਬੁਲੰਦ ਅਵਾਜ਼ ਸਿਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਾਲਾ ਅਫਗਾਨਾ ਦੀਆਂ ਯਾਦਾਂ

ਅੱਜ ਸਵੇਰੇ ਆਖਰ ਓਹ ਘੜੀ ਆ ਹੀ ਗਈ ਜਦੋਂ ਇਸ ਮਨੁੱਖੀ ਮਸ਼ੀਨਰੀ ਨੇ ਰੁਕ ਹੀ ਜਾਣਾ ਹੁੰਦਾ ਹੈ। ਤਕਰੀਬਨ 98 ਸਾਲ ਦੀ ਲੰਬੀ ਉਮਰ ਭੋਗ ਕੇ ਸਿਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਾਲਾ ਅਫਗਾਨਾ ਇਸ ਫਾਨੀ ਸੰਸਾਰ ਨੂੰ ਅਲਵਿਦਾ ਆਖ ਗਏ ਅਤੇ ਆਪਣੀਆਂ ਬੇਸ਼-ਕੀਮਤੀ ਕਿਤਾਬਾਂ, ਜਿਨ੍ਹਾ ਦੀ ਗਿਣਤੀ 13 ਹੈ, ਸਿੱਖ ਕੌਮ ਦੇ ਪੱਲੇ ਪਾ ਨਾਮਣਾ ਖੱਟ ਗਏ। ਮਾਰਚ 2018 ਵਿਚ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਜੀ ਨਾਲ ਆਖਰੀ ਮੁਲਾਕਾਤ ਹੋਈ ਤੇ ਉਨ੍ਹਾ ਇਤਰਾਜ਼ ਜਤਾਇਆ ਕਿ ਮੈਂ ਜਲਦੀ ਜਲਦੀ ਮਿਲਣ ਕਿਉਂ ਨਹੀਂ ਆਉਂਦਾ। 97 ਸਾਲ ਦੀ ਉਮਰ ਵਿਚ ਵੀ ਉਨ੍ਹਾ ਨੂੰ ਸੱਭ ਕੁੱਝ ਯਾਦ ਸੀ ਕਿ ਸਿੰਘ ਸਭਾ ਇੰਟਰਨੈਸ਼ਨਲ ਕੈਨੇਡਾ ਬਣਾਉਣ ਅਤੇ ਸਿੱਖੀ ਦੇ ਪ੍ਰਚਾਰ ਵਿਚ ਜੁਟ ਜਾਣ ਦੀਆ ਗੱਲਾਂ ਜਾਂ ਸਕੀਮਾਂ ਅਸੀਂ ਸਿਰਦਾਰ ਹਰਦੇਵ ਸਿੰਘ ਸ਼ੇਰਗਿੱਲ ਦੇ ਰੋਜ਼ਵਿਲ ਗੁਰਦਵਾਰੇ ਵਿਚ ਬਣਾਈਆਂ ਅਤੇ ਸਿਰੇ ਚਾੜੀਆਂ। ਉਹ ਇਹ ਸੁਣ ਕੇ ਬਹੁਤ ਹੀ ਖੁਸ਼ ਹੋਏ ਕਿ ਹੁਣ ਤਕ ਸਿੰਘ ਸਭਾ ਨੇ ਦਸਮ ਗ੍ਰੰਥ ਬਾਰੇ ਸਿੱਖ ਜਨਤਾ ਨੂੰ ਸੁਚੇਤ ਕਰਨ ਲਈ 58 ਹਜ਼ਾਰ ਮੈਗਜ਼ੀਨ, 50 ਹਜ਼ਾਰ ਅਖਬਾਰ ਪੰਜਾਬੀ ਵਿਚ ਅਤੇ 50 ਹਜ਼ਾਰ ਹਿੰਦੀ ਵਿਚ ਛਾਪ ਕੇ ਵੰਡਿਆ ਹੈ। ਜਦੋਂ ਮੈਂ ਛਾਪਾਈ ਦਾ ਸਾਰਾ ਹਾਲ ਬਿਆਨ ਕੀਤਾ ਕਿ ਵੱਖਰੇ ਵੱਖਰੇ ਮਜ਼ਬੂਨ ਲੈ ਕੇ ਹੁਣ ਤਕ ਸਿੰਘ ਸਭਾ ਤਕਰੀਬਨ ਸੱਤ ਲੱਖ ਅਖਬਾਰ/ਮੈਗਜ਼ੀਨ ਅਤੇ ਪੰਜ ਲੱਖ ਡੀ.ਵੀ.ਡੀ.& ਸੀਡੀਜ਼ ਵੰਡ ਚੁੱਕੀ ਹੈ ਤਾਂ ਮੰਜੇ ਵਿਚ ਲੰਮੇ ਪਏ ਸਿਰਦਾਰ ਜੀ ਨੂੰ ਇਤਨਾ ਜੋਸ਼ ਅਇਆ ਕਿ ਇਕ ਦਮ ਖੜਾ ਹੋ ਕੇ ਮੈਨੂੰ ਜੱਫੀ ਵਿਚ ਲੈ ਲਿਆ ਅਤੇ ਗਦ-ਗਦ ਹੋ ਗਏ। ਕਹਿਣ ਲੱਗੇ ਕਿ ਹੁਣ ਮੈਨੂੰ ਪੂਰਾ ਯਕੀਨ ਹੋ ਗਿਆ ਹੈ ਕਿ ਸੱਚ ਉਜਾਗਰ ਹੋ ਕੇ ਹੀ ਰਹੇਗਾ। ਸਿੱਖੀ ਵਿਚ ਆਏ ਨਿਘਾਰ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ 1872 ਵਿਚ ਸਿੰਘ ਸਭਾਵਾਂ ਬਣਾਈਆਂ ਗਈਆਂ, ਗਿਆਨੀ ਦਿੱਤ ਸਿੰਘ, ਪ੍ਰੋ. ਗੁਰਮੁੱਖ ਸਿੰਘ, ਭਾਈ ਕਾਹਨ ਸਿੰਘ ਨਾਭਾ, ਭਸੌੜ ਵਾਲੇ ਪੰਚ ਖਾਲਸਾ ਦੀਵਾਨ ਵਾਲਿਆਂ ਅਤੇ ਹੋਰ ਗੁਰਮੁੱਖ ਪਿਆਰਿਆਂ ਨੇ ਤਨ ਦੇਹੀ ਨਾਲ ਜ਼ੋਰ ਲਾ ਕੇ ਪੁਜਾਰੀ ਜਮਾਤ ਦੇ ਸਿੱਖੀ ਵਿਚ ਪਾਏ ਹੋਏ ਢੇਰ ਸਾਰੇ ਗੰਦ ਨੂੰ ਸਾਫ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ। 1962 ਵਿਚ ਮਿਸ਼ਨਰੀ ਕਾਲਜ਼ ਖੁਲਣੇ ਸੁਰੂ ਹੋਏ ਤੇ ਉਸ ਚਲਾਈ ਹੋਈ ਲਹਿਰ ਨੂੰ ਹੋਰ ਹੁੰਘਾਰਾ ਮਿਲਿਆ ਅਤੇ ਹੁਣ ਪੰਜਾਬ ਦੇ ਲੱਗ-ਭਗ 110 ਪਿੰਡਾਂ ਵਿਚ ਪ੍ਰਚਾਰ ਸੈਂਟਰ ਖੁਲ੍ਹ ਚੁੱਕੇ ਹਨ। ਇਹ ਸਾਰਾ ਹਾਲ ਸੁਣ ਕੇ ਬੁੱਢੇ ਸ਼ੇਰ ਦੀਆਂ ਗੱਲਾਂ ਤੇ ਲਾਲੀ ਚਮਕਣ ਲੱਗ ਪਈ ਅਤੇ ਆਪਣੇ ਪ੍ਰੀਵਾਰ ਦੇ ਜੀਆਂ ਨੂੰ ਅਵਾਜਾ ਮਾਰਿਆ ਕਿ ਇਨ੍ਹਾ ਸਿੱਖਾਂ ਵਾਸਤੇ ਚਾਹ-ਪਾਣੀ ਅਤੇ ਬਰਫੀ ਲੈ ਕੇ ਆਓ।

 

Continue reading “Bhai Gurbaksh Singh ji deaan abhull yaadan – Bhai Gurcharan Singh jeonwallah ਨਿਧੱੜਕ ਤੇ ਬੁਲੰਦ ਅਵਾਜ਼ ਸਿਰਦਾਰ ਗੁਰਬਖਸ਼ ਸਿੰਘ ਕਾਲਾ ਅਫਗਾਨਾ ਦੀਆਂ ਯਾਦਾਂ”