Bulletin 10 2003

The Sikh Bulletin k`qk 535 October 2003
<siqguu r pRRswid ]
is`K bulytn
The Sikh Bulletin

A Voice of Concerned Sikhs World Wide
October 2003 kiqik 535 nwnkSwhI [email protected] Volume 5, Number 10

Published by: Khalsa Tricentennial Foundation of N.A. Inc; Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA 95678. Fax (916) 773-6784
Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax exempt California Corporation.
In This Issue/qqkrw
Giants of Sikhi...................................................... 1
GIANTS OF SIKHI
Paucity of Sikh Collective Wsdom………………2
World Sikh Convention……….………………….3
The Crisis of Akal Takht Sahib…………..………5
Kala Afghana on Non-Vegetarianism……………7
Brahminism in Sikh Garb………………………..9
An open letter to Jathedar Akal Takhat…………12
Vedanti should get a dose of his own medicine..13
Cat is out of the Bag …………………………….13
Readers’ Column………………………………...14
Ardas………………………...…………………..15
Letters To The Editor…………...………………16
Questions by Gurmeet Kaur for Kala …………..17
Akhand Kirtani Jatha and DamdamiTaksal …….18
Prof. Gurmukh Singh Giani Bhag Singh S. Gurbakhsh Singh
Excummunicated (First of Excummunicated Excummunicated (Last of
sMjIdf pMQk iekwT dI loV…………………………19 its kind), March 18, 1887 July 5, 1977 its kind), July 10, 2003
isKI nUu lwgI isAuNk ………………………………19 Instigator Instigator Instigator
ikv sicafrf hoieaY………………………………21 Baba Khem Singh Bedi Sant Singh Maskeen Joginder Singh Talwara
vydNfqI jI nUU icwTI……………………………… 24 Executor, Executor, Jathedar Executor, Jathedar
Baba Khem Singh Bedi Sadhu Singh Joginder Singh Vedanti
kbXo bfc byntI] cOpeI]…………………………25
llkfr………………………………………… 28
Such has become the state of Guru Nanak’s Panth that those who are
vrlz iswK knvYnsn………………………….…30
attempting to keep Guru’s message alive are shunned, ridiculed, and
Book Page .................................................................... .32
ostracized, while charlatans are placed in positions of leadership, authority
and prominence. And the Panth sleeps, awakening only to be
Editor in Chief photographed with and bestow honor and wealth upon the scoundrel
Hardev Singh Shergill charlatans, including Sants, Jathedars and Politicians. We ask the readers
Editorial Board to read the press note “World Sikh Convention” on page 3 (English) and
Avtar Singh Dhami p.30 (Punjabi). We request our readers in India to participate themselves
Gurpal Singh Khaira
and bring along like-minded friends and family to this International Sikh
Production Associates
Conference at Chandigarh on October 26, 2003. Those who are outside of
Amrinder Singh
India can support this long overdue and extremely timely effort by their
Jasnain Singh
donations and by urging their family and friends in India to participate. We
Sachleen Singh
do not have access to either SGPC or RSS funds. What is worse, both
The Sikh Bulletin is distributed free around the these organisations are joined in their efforts to oppose us. When the time
World. All you have to do is ask. We invite offers comes we will expose some akhauti Sikhs. You will be surprised. We also
of help in disribution in other countries. urge you to become members of Singh Sabha International. Annual
You may make copies for free distribution. membership fee is only US$100.00. Cashier’s cheque in US $ should be
made payable to K.T.F. of N.A. Inc. and mailed to 201 Berkeley Ave.
Website for SSI 3rd Annual Conference: Roseville, Ca 95678. You may obtain information about the conference
http://www.tbns.net/ssi from:
The views expressed by the authors are their
own. Please send the feedback and inputs to: C/O Major Gen. Narinder Singh (Retd.), 124, Sector 28A, Chandigarh –
[email protected] 160019, Telephone: 0172-651368 [Hardev Singh Shergill]
Our New Website: www.sikhbulletin.com *****
The Sikh Center Roseville, 201 Berkeley Ave, Roseville, CA. 95678 1
PAUCITY OF SIKH COLLECTIVE WISDOM easily to bullying tactics by the fanatical extremists. The
EDITORIAL powers that create and control fanatical extremist groups
The awareness of true meanings and interpretation of start insidious rumors to ruin the reputation of any
Gurbani of Guru Granth Sahib has brought the focus on intellectual. No matter how much one denies the rumor it
meaningless and often anti-gurmat rituals practiced and still leaves a layer of suspicion. Doubts about one’s
propagated by spiritually devoid Granthis masquerading as reputation have unsettling effect requiring diversion of
Jathedars at some of the most revered Sikh religious shrines. attention and resources from the good work to defend one
There is an explosion of initiatives by intellectuals and self. Hardly a group starts and achieves moderate success
concerned Sikhs to appose the politicians, Jathedars and the rumor mills go to work to discredit the leaders and sow
sant/babas alliance. Their anti-gurmat actions and rituals are doubts about their reputation. The recent emergence and
being exposed by the rapid delivery of information through demise of the Khalsa Panchayat is a classic case in point.
Internet media. Even though rituals are containers that hold These tactics have also succeeded in creating disunity at the
devotees together and bind them to God, the people are Institute of Sikh Studies, Chandigarh so much so that the
newly discovering the old truth in its purity as preached by founder group of intellectuals isn’t even on talking terms
Sikh Gurus and enshrined in the eternal Guru Granth Sahib. with each other. Thus the effectiveness of this great institute
Sikh Clergy with the support of villainous politicians are has been marginalized.
quite steadfast in continuing the traditions carried forward
from the Mahant period even though they may be contrary to Currently these forces are on the march to neutralize S.
the teachings of Sri Guru Granth Sahib. The so-called high Gurtej Singh, National Professor of Sikhism just because of
priests under the direction of corrupt Akali Dal politicians his support to maintain the supremacy of Sri Guru Granth
have stopped safe guarding Sikh interests and have become Sahib as the eternal Guru of the Sikhs. Baseless rumors
instruments of the anti-Sikhi sects and organizations. They attacking his reputation and integrity originated from a
are fond of exercising self-acquired police powers to sant/baba dera in Chicago, USA during his visit to the
discipline independent Sikh thinkers rather than promoting United States to attend the 3rd Annual Conference of the
and propagating Guru Granth sahibs message. In the Singh Sabha International in Roseville California. It is
absence of any mechanism to impeach vile Jathedars worth noting that Pro. Gurtej Singh has been writing about
people have reached a point when they must refuse to these issues and propagating his opinions in his books for
answer to a religious leader if they are also to answer to several years. The very people who are out for his blood
their conscience. Opposing proven unjust dictates by the today were honoring him yesterday by bestowing siropas on
Jathedars is no disrespect to the institution of Sri Akal him. What has changed now? Did someone read his books
Takhat. now or the enhanced reputation of Pro. Gurtej Singh is
being perceived as a threat to the vested interests within and
I hope the Sarbat Khalsa meeting in Chandigarh in October out side the Sikh community?
2003 will come up with constructive proposals for reforming
the system, especially addressing the following areas of In this sorry state of the Panth’s destruction from within
concern: Sikhs have no time to pause to examine what the rest of the
1. Position of the Jathedars world thinks of the people belonging to the fifth largest
a. Authority/responsibility world religion. Sikhs have been massacred by the
b. Evaluation of performance government of their own country since 1984. Yet no country
2. Appointment of Jathedars or world leader with the exception of the Pope have shown
a. Qualifications any sympathy or protested for the Sikhs in the name of
b. Selection process humanity. Sikhs are labeled as terrorists and one wonders
3. Impeachment why? Are the Sikhs willing to examine and answer the
a. Qualifying causes following questions?
b. Impeachment process
c. Replacement of Jathedars Did they commit terrorist acts in the name of Sikh religion?
The Sarbat Khalsa must keep fairness in mind during Did Sikh leaders condemned or condoned these acts?
deliberations and fear no criticism. They should remember
“Great spirits have always encountered violent opposition Recent discovery of US State Department video labeling
from mediocre minds.” (Albert Einstein) Sikhs as terrorists is appalling. (See Sikh Bulletin Sept.2003)
Sikhs are numero –uno in lamenting after the fact. The
Bertrand Russell, a great philosopher of 20th Century stated reaction is one of outrage internally. US Sikhs have failed to
beautifully when he said, “The trouble with the world is mobilize and expose it in the mass media. None of the ego
the stupid are cocksure and the intelligent are full of maniac Sikh millionaires who appeared for a photo
doubt.” The intellectuals of the Sikh community succumb opportunity with President George W. Bush at the White
House after the murder of an innocent Sikh Balbir Singh powers on ordinary matters even, what to talk of
Sodhi in Arizona, USA in the wake of September 11, 2001 excommunicating a Sikh. Even a duly selected Jathedar of
terrorist attack on the World Trade Center have done Akal Takhat, as per a well-prescribed procedure, can only
anything for the last two years to teach US public and implement the decisions taken by the Sikh Panth. In this
authorities who the Sikhs are and what their values are. Yet context, six of the signatories to this statement, in their
they all promised the President to publically keep talking communication addressed to Akal Takhat Jathedar on 27th
about this matter. At that time the Indian Ambassador to December 2002, had requested the Singh Sahibaan to
USA Lalit Mansingh outlined the measures he has taken to provide guidance to the signatories as to under which
protect the Sikhs in this country. So far neither the Indian provisions of Gurmat or Sikh cannon, they were exercising
Foreign Minister nor the Indian Ambassador in Washington the authority to issue ‘hukamnamas’ and are taking
have lodged any protest to the State Department and the decisions on behalf of the Panth. The Sikh priests and the
Secretary of State Mr. Collin Powell for branding the entire Jathedar have yet to acknowledge the said letter.
community belonging to Sikh religion as terrorists. One
cannot help admiring the Jews, another minority community 1. HISTORY: During the Guru-period, no Sikh was ever
who are able to make a national media concern any excommunicated from the Panth even though 40 Sikhs had
insignificant act against the Jewish community. It also handed over ‘Bedawa’ (disclaimer) to the Guru. There was
appears that their millionaires are not concerned about ego no change in the situation during the next two centuries,
satisfying photo opportunities with the national leaders but when the Sikh ‘Jathas’ had evolved a set procedure for
use their wealth for the betterment of their entire Jewish appointing most revered and tallest Sikh among them as
community worldwide. their ‘Jathedar (unlike now, when the politician exercising
control over the SGPC, picks up any ordinary ‘Granthi’ of
In closing I would like to quote Ralph Waldo Emerson, the his choice and declares him to be the ‘Jathedar’ of Akal
American writer. “Nothing is at last sacred but the Takhat).
integrity of your own mind.” Guru Granth Sahib says “nf ko
bYrI nhI ibgfnf sgl sMig hm kAu bin afeI.” In the light of 2. PUJARIS: The ‘Pujaris’ (Granthis) during the British
these exhortations of the Guru, Sikhs need to shed the victim regime, were the first to excommunicate Prof. Gurmukh
mentality and under seize mentality and eliminate cravings of Singh (This ‘hukamnama’ was annulled and taken back by
revenge against each other just because some one has World Sikh Sammelan held at Amritsar in 1995). Under the
disagreed with your beliefs and try to achieve the “Charhdi Gurdwara Act, the post of ‘Jathedar’ was abolished
Kala” state of mind. (Gurpal Singh Khaira) altogether and ‘head priests’ alone could be appointed by
the SGPC. The politicians, in collusion with the ‘Granthis’
SIKHS MEET PRESIDENT BUSH AT WHITE HOUSE FOR A appointed by them, revived the practice started by the
PHOTO OPPORTUNITY, SEPTEMBER 26, 2001 ‘Pujaris’ in utter violation of Gurmat philosophy. In doing
so, they kept their vested interests only before them.
3. GURMAT PHILOSOPHY: ‘Gurmat’ philosophy does
not recognize any special rights of the Sikh clergy. After
Guru Granth Sahib, the ‘Sikh Sangat’ or ‘Guru Panth’ alone
is the repository of all rights. The ‘high priests’ say it
verbally that they are exercising their right to
excommunicate the Sikhs and issue ‘hukamnamas’ by
following the ‘maryada’ or tradition prevalent since long.
As per the tenets of Sikh religion, all ‘maryadas’ (traditions)
are null & void unless sanction for those is available either
(1) from Sri Guru Granth Sahib or (2) from Gurdwara Act
approved by the Sikh nation or lastly (3) from the Panth-
approved Sikh Rehat Maryada’. None of these three sources
recognize the right of the Sikh clergy to issue
‘hukamnamas’ or to excommunicate a Sikh.
4. WHY THEY HATE KALA AFGHANA? Facts are
***** quite revealing in the case of Gurbaksh Singh Kala
WORLD SIKH CONVENTION Afghana. He is an 82-year-old Amritdhari Gursikh, settled
PRESS NOTE
in Canada. He reads Gurbani for full 14 hours a day and
The Sikh clergy’s decision to excommunicate the Panthic tries to analyze the practices prevalent among the Sikhs, on
writer S. Gurbaksh Singh Kala Afghana of Canada on 10th of the touchstone of ‘bani’ enshrined in Guru Granth Sahib. He
July is patently unjust and violative of the very fundamentals has written 10 books so far, wherein he has examined the
of Sikhism, as Sikh clergy is not vested with decision-making
writings of eminent Sikhs on the touchstone of Gurbani, 9. COMPROMISE FORMULA: The public opinion was
thereby earning for himself the displeasure and hostility of equally divided on the issue. The Jathedar’s office was
those eminent men or their followers. These people included, flooded with protest letters in support of Kala Afghana.
among others, Akhand Kirtani Jatha people (Kala Afghana Singh Sahibaan sent two of their emissaries (Karnail Singh
had criticized Bhai Randhir Singh, its founder), Damdami Panjoli and Kanwarpal Singh Bitta) to (1) S. Gurtej Singh
Taksal (Kala Afghana has made critical references in respect and (2) to the Chief Editor of the Spokesman. On behalf of
of the works published by a former Taksal Chief Baba the Jathedar, they offered to appoint an 11-member
Gurbachan Singh) and the present Akal Takhat ‘Jathedar’ committee, which would have included S. Gurtej Singh
Gyani Joginder Singh Vedanti (Kala Afghana had criticized from Kala Afghana’s side and another known critic of S.
the book ‘Gurbilas Patshahi - 6’ edited by Vedanti Ji Kala Afghana, besides 9 independent Sikh scholars of
himself). repute. The decision of the Committee was to be binding on
the two sides, it was suggested. They sought the approval of
5. OBJECTIONABLE SENTENCES: All these powerful S. Gurtej Singh and S. Joginder Singh, in writing. The same
people got together and after thoroughly scanning his books was sent to the Jathedar of Akal Takhat, by Regd. post.
for months together, could produce only 10 sentences from
out of his three books which they claimed, were 10. FINAL BLOW: On 8th July, the mediators informed
objectionable. On the basis of these ten sentences, torn out of the two gentlemen named above that the Singh Sahibaan
context, Vedanti ji summoned Kala Afghana to appear at the were under “great pressure” from unnamed quarters, to
Akal Takhat. ‘excommunicate’ Mr. Kala Afghana, under all
circumstances. Earlier, the Jathedars had refused to reveal
6. SCHOLARS OFFER TO EXPLAIN ON BEHAFL OF the name of the complainant or supply a copy of the
KALA AFGHANA: About 300 scholars, who had made an complaint even to the person nominated by Kala Afghana as
in-depth study of Kala Afghana’s writings, went to Amritsar his representative. The ‘Singh Sahibaan’, true to their earlier
and offered to explain to the Sikh clergy that there was tradition, once again backtracked on the proposal they had
nothing ‘objectionable’ in Kala Afghana’s writings. A themselves forwarded to S. Gurtej Singh & S. Joginder
detailed reply to the objections raised by Kala Afghana’s Singh through their emissaries and ‘excommunicated’ Mr.
detractors had also been prepared by them. Kala Afghana on 10th July 2003.
7. REFUSE TO MEET: The scholars were led by Professor 11. SEEDS OF DIVISION: Obviously, a Panthic writer
of Sikhism, S. Gurtej Singh and Maj. General Narinder Singh and a true votary of Gurmat philosophy has been punished
(Retd.). They remained standing outside Akal Takhat for 8 in a very high-handed manner, in utter disregard of the facts,
hours, waiting to be given a hearing. The Jathedar refused to without proving his guilt and in doing so, the Sikh clergy
see them at all. A pertinent question arises here. If the has overstepped its jurisdiction, ignored the voice of the
Jathedar is not to give even a hearing to the Professor of Sikh scholars as well as the ‘Sangat’ and have only sowed
Sikhism, what for this title was bestowed on him by the fresh seeds of division among the Sikhs. In the past, Akal
SGPC? The truth remains that the ‘Granthis’ appointed by Takhat Jathedars have always been working overtime to
the politicians are always rude with the ‘Sangat’ (which is the help the Sikhs arrive at a consensus and avoid unnecessary
repository of all rights, as per tenets of Sikhism) and don’t confrontation. On all contentious issues, Akal Takhat
bother to listen to those who wish to explain finer nuances of Jathedar saw to it that the Sikhs do succeed in arriving at a
Gurmat philosophy to them. mutually agreeable solution to the problem confronting
them. However, the ‘Jathedars’ and ‘Granthis’ appointed by
8. BACKTRACKED: Mr. Kala Afghana wrote to the ‘Singh the politicians have started a new trend by sowing the seeds
Sahibaan’ that he was not in a position to undertake such a of unbridgeable division among the Sikhs by taking sides
long journey on health grounds and also because he and pronouncing partisan, unjust and untenable decision
apprehended that he would be put behind bars if he which are violative of Gurmat philosophy, Sikh traditions
succeeded in reaching New Delhi airport somehow. The and laws of natural justice too. The new trend that started
‘Singh Sahibaan’ accepted both the pleas and offered to with the issuing of langar hukamnama’, has become a
examine him through the medium of ‘video-conferencing’. routine affair with the Sikh clergy now. The way they have
Kala Afghana reached the venue of video-conferencing. The exonerated S. Parkash Singh Badal of all charges leveled
same was cancelled at the last minute and he was asked to against him on June 5, 2003 and the way they have
wait for a new date. Without explaining as to why no new excommunicated Mr. Kala Afghana on July 10, 2003 go to
date was given and why the idea of videoconference had establish that the Sikh clergy is not doing its duty towards
been dropped, ban was imposed on the reading, sale and the Sikh Panth diligently, honestly and in a straightforward
purchase of all his books and he was declared a ‘tankhahiya’ manner, but is ever ready to dance to the tunes of the
(guilty). politicians. This way, the institution of ‘Singh Sahibaan’ has
started posing a serious threat to the progress and growth of "any" reason? If there is a provision or possibility for
Sikhism itself. excommunicating any one from the Panth, then, what is the
proper procedure for such an action? Do the Sikhs have five
12. LET THEM EXPLAIN: Every Sikh has a right to Takhts ? Is Akal Takht Sahib “superior” or “senior” to other
challenge its leaders when they are found violating the tenets Takhts ? Can other Takhts issue/not issue edicts or so-called
of Sikhism. This right was conferred on the Sikhs by Guru Hukamnamas? Is it only Akal Takht or some hand-picked
Gobind Singh himself when he provided an opportunity to “senior” five priests/clergy who have authority to issue
the Sikhs to challenge the Guru for violating the principles of “Hukamnamas” or to “excommunicate” any Sikh from the
Gurmat. Guru Gobind Singh felt immensely pleased when Sikh Panth? Can Akal Takht nullify the “Hukamnamas” of
the Sikhs dared the Guru to explain why he (the Guru) had the other “Takhts” ? Can there be a Jathedar of Akal Takht
violated the Gurmat principles. It is high time the Sikhs Sahib? (There is such an officer since 1920). Is it a
should compel the Sikh clergy to explain why they are Granthi/priest who should generally be appointed as the
violating the Gurmat principles and the finest traditions caretaker (or so-called Jathedar) of Akal Takht Sahib? (With
established at Akal Takhat in the past. If they go on the exception of Prof. Darshan Singh Ragi, Bhai Ranjit
unchecked, they are sure to replace ‘Hindu Brahminism’ with Singh and Jasbir Singh Rode, all the other caretakers were
a new type of ‘Sikh Brahminism’, which will be another way Granthi employees of the S.G.P.C.). Is it an office or status
of killing this revolutionary philosophy. of clergy-ship?
13. WORLD SIKH MEET: It is, therefore, proposed to call Here, I will not discuss as to how and why were most of the
an international Sikh meet on 26th of October at Chandigarh caretakers of Akal Takht Sahib appointed by the SGPC. Nor
where the issues relating to the doings of the Sikh clergy at will I discuss the ‘qualifications in Sikhism’ of these
Akal Takhat/Patna Sahib Takhat and other related issues will caretakers. The role played by these persons or their
be discussed and decisions arrived at in the light of Gurmat performance is still a different issue. (I have already
teachings. Sikh representatives from all over the world will discussed these points, in details, in my book "Akal Takht
attend the meet. For this purpose, a 21-member committee Sahib (Falsfa Te Twarikh)", Punjabi edition, publication
will be formed within a week’s time. Members to the year 2000). Today, I would like to draw the attention of the
Committee will be taken from different countries after Panth to the future of this great institution of the Sikh Panth.
obtaining their approval. We make an earnest appeal to the
Sikh Sangat all over the world, not to view the latest There is no second view that Akal Takht Sahib is the
developments as disinterested spectators only and assert supreme authority of the Sikh nation. But, this authority is
themselves in a forthright manner so that those occupying neither vested in the management of this building nor is
high positions do not succeed in mutilating the Sikh or important the person holding its charge (so-called Jathedar).
Gurmat philosophy beyond recognition. It is an institution, an honour, a sanction, a sovereign
Throne with highest honour, greatest authority and all
Gurtej Singh Joginder Singh Dr.Gurdarshan Singh Dhillon powerful status given and powered by the Sikh Panth and
(Profess or Sikhism) Chief Editor (Panjab University, CHD.)
(Spokesman Group of Publications)
granted to it by Guru Sahib and inscribed in the Sikh history
Maj Gen. Narinder Singh (Retd.) Justice Ajit Singh Bains (Retd.) and Sikh philosophy. Akal Takht Sahib is the central
(World Sikh Council) (Retd. Judge, Pb. & Haryana High Court) religio-political-spiritual sovereign seat of the Almighty and
Dr. Mann Singh Nirankari S. Rajinder Singh every Sikh has his/her first obligation to this institution. No
(Nirankari Darbar of Rawalpindi) (Convener, Khalsa Panchayat)
Sikh dare defy it in any form and to any extant. It is once for
all complete obligation of every Sikh. But…
*****
THE CRISIS OF AKAL TAKHT SAHIB The designation of the "Jathedar of Akal Takht Sahib" is a
- Dr Harjinder Singh Dilgeer [email protected] post-1920 phenomenon. Before 1920, there was a Sarbrah
- (a sort of manager) of Akal Takht Sahib. Arur Singh was the
On one hand Iqbal Singh, the caretaker of Patna Sahib, has last person to hold this office. Arur Singh did never play any
excommunicated Mohinder Singh Romana from the Sikh priestly functions. He was, in fact, working as a ‘senior
Panth and on the other hand Giani Joginder Singh (Vedanti) manager’ on behalf of the British regime (religious
has excommunicated Gurbakhsh Singh Kala Afghana from functions and such like activities were perfromed by the
the Sikh Panth. As a follow up a statement issued from Akal other priests/granthis etc.). Earlier, in 1830-40, Gurmukh
Takht on July 24, 2003 has rejected the “Hukamnama” of Singh, too, was known as caretaker of Akal Takht Sahib,
Patna Sahib. though there was no designation granted to him. Like his
father Bhai Sant Singh, Gurmukh Singh was almost all in all
Are all these actions in accordance with the Sikh principles? of the Darbar Sahib and Akal Takht Sahib, as far as the
Can any one be excommunicated from the Sikh Panth for management was concerned. The priests of the Takht sahib
and Darbar Sahib had their own duties to perform. Gurmukh Even this time, no Five Priest were called to decided this
Singh was more of a politician than a religious person. He (so-called) excommuncation. This (so-called)
had embezzled rupees 125,000 given to him by General Hari excommuncation was announced by 9-10 persons, who
Singh Nalwa for the gold-plating the dome of Akal Takht signed this so-called “Hukamnama” as: “Hazareen,
Sahib. Gurmukh Singh was tortured to death during the reign Ahudedaraan, Granthian va pujarian” (Persons present,
of Hira Sinh Dogra as a result of Darbar power struggle. His office bearers/officials, Granthis and the Pujaris). Again,
dead body was never found. there is another instance of issuance of a so-called
Hukamnama, on October 5, 1913, from Hazur Sahib, asking
Between 1799 and 1823, Akali Phula Singh was the caretaker the “Amritdhari Sikhs not to wear a Kirpan of less than one
of Akal Takth Sahib. No source, published prior to 1930, foot of size”. Was this Hukamnama in accordance with the
mentions him as the so-called Jathedar of Takht Sahib. He Sikh Maryada (or Rahitmaryada or Takht Maryada)? or was
was, in fact, the Jathedar of the Nihang Jatha, which was, it against Sikh principles ? Why did not Akal Takht reject it
usually, the custodian of most of the Sikh shrines. After ? Why did not Akal Takht take initiavtive to issue itself?
Akali Phula Singh's death, the Nirmalas (Gurmukh Singh and Further, this Hukamnama was signed by: “Nihang Granthi,
his son Parduman Singh and others) established themselves Granthi, Rasaldar va Sarbrah, vakil Gurdwara, Dhupiey,
as the sole caretakers of the Sikh shrines. With this crept Pujari and Master” (the Nihang priest, priest, Rasaldar-
several Hindu customs in the Gurdwaras (some of which are caretaker, Gurdwara attorney, incense-burners, ritual
still continuing). performers and a teacher). These persons were not socalled
Jathedars, nor were they ‘Five Priests; nor were they selcted
There is a reference in the Sikh history to the solving of a by Panth to decided any thing.
dispute between the so-called Tat Khalsa and so-called
Bandai Khalsa by Bhai Mani Singh in 1723 (some sources These were, perhaps, the only persons present at the time of
give other dates too). To solve this dispute Bhai Mani Singh issuance of this letter/notification (so-called Hukamnama).
did not call a meeting of Five Priests, nor did he issue any so- Akal Takht Sahib did not say that the procedure adopted by
called Hukamnama by himself. Bhai Mani Singh invited both them was wrong or they were not entitled to issue that so-
the groups to hold a meeting at Akal Takht Sahib. All the called Hukamnama. Again a so-called Hukamnama was
Sikhs present there, in the presence of Guru Granth Sahib, issued from Hazur Sahib, in 1984, as a reaction to the attack
made a consensus to “write the names of both the groups on of the Indian army on Darbar Sahib in 1984,
two pieces of paper and dip them in the tank of Drabar Sahib. excommunicating Zail Singh, Buta Singh etc. At that time
The paper first appearing shall be considered as the Kirpal Singh was the caretaker of Akal Takht Sahib. He did
genuine/winner group”. This was nothing more than a lottery. not reject that so-called Hukamnama.
It was no logical or conceptual decision; it was no Gurmat at
all. Now, let us have a look at the result of this ‘agreement’. Here, I am not going to reject or justify or evaluate the
The so-called Tat Khalsa were the winners as their piece of methodology or sanction behind these so-called
paper appeared first. But, in spite of the fact that the decision Hukamnamas issued by Hazur Sahib in 1913 and 1984 or by
of lottery had been taken by all of them in the presence of Patna Sahib in 2003 or by Akal Takht Sahib in 1887 or
Guru Granth Sahib, the leaders of the socalled Bandai Khalsa 2003. I do not want to make any public comments on this
refused to accept this verdict (Bhai Mani Singh did not issue, at the present juncture. These are national issues and
excommunicate them from Panth for showing back to a the whole of the Sikh Panth MUST decide these issues once
decision taken in the presence of Guru Granth Sahib). Now, for all, in order to re-establish the authority of Akal Takht
one of their leaders insisted on a wrestling boot between the Sahib. Today, the Sikh Panth is pasing through a critical
chief wrestlers of both the groups. This too was accepted stage. The Panth has several issues to solve. The unity of the
upon by so-called Tat Khalsa. Per chance, this time too, the Sikh organisations shall be solved (or not) by Gurcharan
socalled Tat Khalsa were the winners. Now, most of the Singh Tohra- Badal-Talwandi-Simranjit Singh Mann-
leaders of the so-called Bandai Khalsa surrendered and Sarbjot Singh Bedi and others. The future of the Panth is
accepted the verdict (though reached through a strange still a very important issue.
method). Amar Singh Kamboj of Khem Karan, one of the
leaders of the so-called Bandai Khalsa, still refused to accept But, today, the status and the authority of Akal Takth Sahib
this. Even now, Bhai Mani Singh, the main priest (pujaran is most important issue for the Sikh Panth at the present
sion vadda pujari according to Ratan Singh Bhangu), whom juncture. We must hold a Sarbat Khalsa meeting (a genuine
some ignorant people may call so-called Jathedar of Akal Sarbat Khalsa) to decide the follwing issues:
Takht Sahib, did not issue any Hukamnama
excommunicationg Amar Singh Kamboj. 1. What is the scope, jurisdiction, status and the role
We do have a record of (so-called) excommuncation of of Akal Takht Sahib?
Professor Gurmukh Singh from Akal takht Sahib in 1887. 2. Do the Sikhs have five Takhts ?
3. Is Akal Takht Sahib “superior” or “senior” to other based in Canada, the Sikh author's books Biparan Kii Riit
Takhts ? If so, then what is the scope, jurisdiction, Ton Sach Daa Maarag and Bachittar Natak: Gurbani Di
status and the role of the other “Takhts”? Are they Kasvuti Te contend that the Dasam Granth was not entirely
Takhts or former Takhts or Gurdwaras with a authored by Guru Gobind Singh. Renowned Sikh scholar
special status? Gurtej Singh, jathedar of Takht Damdama Sahib Giani
4. Is it only Akal Takht or some hand-picked “senior” Kewal Singh, and many others have stoutly defended Kala
five priests/clergy who have authority to issue Afghana's writings. Sikh scholar Giani Bhag Singh
“Hukamnamas” or to “excommunicate” any Sikh Ambalavi had to apologise in the late 1970s for having
from the Sikh Panth? questioned the validity of the Dasam Granth. Gurbakhsh
5. Can other Takhts issue/not issue edicts or so-called Singh has questioned the commonly held belief that Guru
Hukamnamas? Tegh Bahadur died for Hindus. He has written, ‘the only
6. Can any Sikh be excommunicated from the Sikh complaint before the emperor was that Guru Tegh Bahadur
Panth for "any" reason? If there is a provision or was fanning insurgency against the government’. Thus
possibility for excommunicating any one from the those claiming that the Guru sacrificed his life for Hinduism
Panth, then, what is the proper procedure for such an are sullying the principles of Sikhism.'
action?
7. Is there any office as “the Jathedar/caretaker Akal 1.The Adi Granth does not concern itself with either
Takht Sahib”? Does it exist as per the Sikh vegetarianism or non-vegetarianism.
fundamentals ? 2. Whereas the Adi Granth expounds at length about the
8. If it exists, then what should be the procedure of need to abandon various vices, it says nothing about the
selecting/electing him/her? need to abandon non-vegetarian diets.
9. What are the functions, duties, rights and the 3. The Adi Granth does not attempt to pass judgement on
privileges of the caretaker of Akal Takht Sahib ? the dietary components required for maintaining a healthy
10. Can a “Takht” (or Akal Takht Sahib) nullify the human body. The Adi Granth does, however, recommend
decision of another “Takht” against consuming substances that either cause grief or
generate mental turbulence.
These are very crucial issues which the Sikhs must decide as 4. Those that choose to dwell on the consumption of
soon as possible so that the ambiguity or confusion regarding substances rather than focus their minds on remembering
the role, status and the functioning of the institution of Takht God have been derided by the Adi Granth ('consumed by the
should be clear to every Sikh (and even non-Sikhs). It should desire for substances'). This 'desire' can be either for a single
be decided once for all so that no one should dare make any substance or for a number of substances. It is worth noting
improper comments regarding the Throne of the Almighty. that the Adi Granth mentions the desire for meat at the very
The institution of Akal Takht Sahib or “Takht” in general has end of a list of nine desires: 'The desires for gold, silver,
been harmed by several actions and statements issued for women, fragrances,' 'horses, beds, palaces, sweets, and
Akal Takht Sahib or Patna Sahib or Hazur Sahib or by some meat.' (Verse 43/1, p. 34) [Guru Nanak, Adi Granth, p. 15]
Sikh leaders and the other activitsts. Today, the status of It is clear from Guru Nanak's verse (above) that he accords
Akal Takht Sahib is not the same as it is inherent in its meat a status similar to gold, silver, women, fragrances,
concept or as it was two decades earlier. The responsibility horses, beds, palaces, and sweets. To forget God and remain
for this lies with the leadership in general and the so-called obsessed with substances is 'desire.' For those that are
Jathedars in particular. The Sikh intelligentsia and the elite immersed in the remembrance of God, no substance is
should take immediate steps to bring an end to such anti-Sikh 'desirous.' To obsess unduly on meat, i.e. only one of the
atmosphere. nine desires acknowledged by the Adi Granth, is tantamount
Dr. Harjinder Singh Dilgeer, 14 Vineyard Close, Winson Green, to ignoring the fundamental messages of the Adi Granth.
Birmingham, England. B18 4QW, Tel: 00 (44) 7817094342
Email: [email protected]
5. To attach undue importance to matters of eating and
drinking rather than focusing on remembering God has been
*****
termed by our Gurus as harmful to the pursuit of a spiritual
KALA AFGHANA ON NON-VEGETARIANISM lifestyle. Furthermore, our Gurus have placed meat on par
Puneet Singh Lamba
A translation and analysis of chapter 38, entitled Hunh Takk Dii Vichaar with other superior substances such as fruit, butter, jaggery,
Daa Sankhep [A Summary of the Discussion Thus Far], from the book and refined flour. 'What good are fruits, butter, sweet
Maasu Maasu Kari Moorakh Jhagdhey [Fools Debate Non-Vegetarianism] jaggery, refined flour, and meat?' (Verse 44/2, p. 34)
by Gurbakhsh Singh Kala Afghana. [Guru Nanak, Adi Granth, p. 142] Verses such as the one
above make it abundantly clear that it is not incorrect to
Gurbakhsh Singh Kala Afghana retired in 1981 as inspector view meat on par with other superior substances such as
of police. In 1984, while he was visiting Canada, India gold, silver, butter, jaggery, and refined flour.
cancelled his passport and confiscated his property. Now 6. Bhai Randhir Singh and other writers opposed to non-
vegetarian diets have omitted verses that do not suit their 15. The Adi Granth only works on diseases of the human
purpose. Consequently, these writers have zoomed in on just mind. It is a recipe for winning the world by being
two of Guru Nanak's verses, namely: 'Mortals are first victorious over the human mind. The Adi Granth teaches us
conceived in flesh and subsequently dwell on flesh' and how to channel the immense forces of the human mind into
'Fools argue about flesh and meat but know little about positive directions. The Adi Granth has to do with the soul.
meditation and spiritual wisdom.' (Guru Nanak, Adi Granth, None of the great holy books preaches about the welfare of
p. 1289). Even these two verses have only been mentioned living creatures. We have continuously been engaged in the
out of compulsion since the Sikh community is already endeavor of reigning in the human mind.
exposed to these verses. Preachers, Guru Nanak's 16. The Adi Granth frequently refers to the human body as
biographies, and other historical texts have widely publicized rare (unique) or God's temple. The human body has been
these verses due to their said reference to Guru Nanak's visit likened to a horse that carries the soul into God's country
to Kurukshetra. Nevertheless, these writers have tried their and a ladder that helps humans climb great heights to reach
level best to distort the meanings of these verses. Clearly, God's palaces. It is for this reason that the human body is
Bhai Randhir Singh has been guided not by an in-depth supreme among eighty-four lakh (84 times 100,000)
understanding of the Adi Granth but by his own agenda, species.2 Therefore, human society did not accept the idea of
wishes, and desires.1 eating human flesh. All other species such as animals, birds,
7. The meat that Muslims have always referred to as 'halal' insects, and microorganisms are ingested into the human
began to be referred to by brahmins as 'kutha' meat of the body in one form or another. In many other ways these
'malech.' animals and birds are slave to the superior human species.3
8. The following are the reasons why Sikhs were forbidden 17. Eating and drinking are pure acts. However, the Adi
from eating kutha meat: Granth code of conduct places restrictions on the
a. During Mughal rule, kutha meat was used to destroy consumption of those substances, which humans have
the Hindu faith. Eating kutha meat resulted in manifested as desires that either harm the human body or
spiritual weakness among Hindus. cause grief.
b. According to Mughal law, Hindus were neither 18. Humans have treated meat as a part of their diet since
permitted to keep weapons at home nor allowed to ancient times. Even today there are several peoples on this
cook and eat any form of meat. Sikhism's tenth earth whose primary diet consists of animals, birds, and fish.
Guru, Gobind Singh, placed two major impediments 19. All living things - including lentils, vegatable oils,
in the way of Mughal oppression via his decision to insects, microorganisms, animals, and birds - possess
a) arm the Sikhs and b) ban Sikhs from consuming equivalent life. Our merciful behavior toward animals and
spiritually detrimental kutha food preparations. birds should include every effort toward attention to their
9. Only those Adi Granth verses that refer to Islam have used diet and comfort, protection from their mistreatment as
the term 'kutha.' Otherwise, the terms 'kuh' or 'kuhi' beasts of burden, offering relief from pain and suffering.4
(slaughter) have been employed. Therefore, it is clear that the Whenever treatment is not feasible, it is merciful to assist
convention of referring to meat prepared in the Muslim style helpless animals by sparing them pain and discomfort by
as 'kutha' existed at least since Guru Nanak's time. ending their life swiftly via a blow to the head, electricity,
10. The body may die, but never the soul. etc.
11. Mankind (as opposed to God) has devised different 20. No faith founder has campaigned against the trade of
names for identifying the various types of externally millions of pounds of meat, fish, and eggs - trade in non-
distinguishable living organisms. It is mankind that considers vegetarian commodities continues just as seamlessly as
it sinful to eat certain living organisms and not others.A trade in grains. Since ancient times animals and birds have
12. The Adi Granth has compared the bodies of living been cultivated and harvested for trade just like crops.
organisms to gowns, clothing, etc. Therefore, it is mankind
that has invented convenient terminology such as flour, meat, Conclusion: Therefore, to raise issues pertaining to
spinach, wood, etc. to refer to various vegetarianism and non-vegetarianism is sheer foolishness.
bodies/coverings/clothing. Disputes over the difference The decision regarding whether or not to consume non-
between spinach and meat are simply the result of either vegetarian diet should be upto each individual. Neither does
human ignorance or mischief. one become sinful by consuming meat nor does one
13. The human body is unique among all other species. This become pious by renouncing meat. The Adi Granth, which
is because of all species God has awarded the ability to embodies the spirit of Guru Nanak, does not attempt to
distinguish moral right from wrong only to humans. define restrictions pertaining to religious duties and
14. Only the human mind is capable of yearning for relief horoscopes?. Let us not distort the true import of the
from sorrow or attainment of happiness. All other species following verse from our Guru: 'Fools argue about flesh
lack the ability to yearn. and meat but know little about meditation and spiritual
wisdom.' [Guru Nanak, Adi Granth, p. 1289] 'Which is
meat? Which is spinach? Which is sinful?' [Guru Nanak, 3. The author references the following verse in support of
Adi Granth, p. 1289] his assertion that according to the Adi Granth all other
species in this world are slave to the superior human
Author's Footnote: A. The offices of stated king Chitragupt species. 'Other life forms may be your water-carriers [here,
and others maintain no record of the sins and merits of either water-carrier is used as a euphemism for slave],' 'you may
visible or invisible life forms. Among all the nameless offices be the ruler of this world.' (Guru Arjan, Adi Granth, Aasaa
of the nameless God only Guru Nanak had the wisdom to Dii Vaar, p. 374)
recognize this. There is an account of the same in the Adi 4. The author implies that the Adi Granth teaches
Granth. No other major holy book carries a similar account. compassion for all life forms but does not approve of
For a detailed explanation, please see my multi-volume book pretentious gestures such as wearing masks to prevent the
entitled Bipparan Kii Riit Ton Sachh Daa Maarag.5 ingestion of micro-organisms or walking barefoot to avoid
stepping on insects (both practices are popular among
Translator's Footnotes: orthodox followers of the Jain faith).
1. Chapter 24, entitled Maas Khaanh Dii Virodhataa Vich 5. Furthermore, Kala Afghana is of the opinion that a
Guroo-Banhii Phuramaan? (Adi Granth's Edict Against misinterpretation of the Adi Granth has lead scholars to
Non-Vegetarianism?) is particularly critical of conclude incorrectly that the Adi Granth supports the ideas
'misinterpretations of the Adi Granth' by anti-non- of reincarnation, heaven, and hell.
vegetarianism writers. Those at the receiving end of the
author's wrath are the founder and two senior leaders of the Translator's General Note: It should be noted that the
supremacist/segregationist Akhand Kirtani Jatha (A.K.J.) author supports his arguments throughout the book with
namely, Bhai Randhir Singh (founder), J.P. Sangat Singh quotes from Professor Sahib Singh's translation of the Adi
(author of Sikh Dharam Te Maas Sharaab [Meat, Alcohol, Granth. Translator's Acknowledgement: his translation
and the Sikh Religion]), and Bhai Joginder Singh Talwara and analysis has benefited immensely from Kala Afghana's
(author of Teyn Kyon Murgii Maarii? [Why Kill a generous interview with The Sikh Times on Sep. 6, 2003.
Chicken?]). Related Links: Kala Afghana on Non-Vegetarianism
(Transliteration), By PUNEET SINGH LAMBA, The Sikh
The chapter expounds on the following verse which, on the Times, Sep. 1, 2003
surface, appears to admonish in no uncertain words those *****
who consume fish and, by extension, meat. The verse has BRAHMINISM IN SIKH GARB!
been used extensively by the above-mentioned authors to Sikh ‘rehatnamas’ have distorted the very from and content of Sikhism.
advocate against non-vegetarianism. 'Kabir, those mortals Those have given birth to a new philosophy – ‘Sikh Brahminism’ which
who consume marijuana, fish, and wine,' 'will go to hell has overshadowed ‘Gurmat’. Madan Singh, Birmingham (U.K.) 2003.
despite all pilgrimages, fasts, and rituals.' (Kabir, Adi Granth,
p. 1377) The author implores the reader to carefully It was never the intention of the Sikh Gurus that one type of
consider Kabir's choice of words. The author dismisses Hindu Brahminism should come to an end and a new type
outright the possibility that Kabir utilized marijuana and fish of Sikh Brahminism should replace it. Even now, ever-new
in the symbolic sense to imply all narcotics and all non- adulterants are being added to Sikhism. The Sikh Panth
vegetarian foods. Instead, Kala Afghana points out that should be vigilant against them and perform all their
'marijuana, fish, and wine' have been used in the colloquial religious and social functions in accordance with Gurmat.
sense as reference to those who frequent brothels. The author Brahminism has given birth to many kinds of rites and
claims that this meaning of the phrase was, and still is, rituals. A sort of race had been on between Brahminism and
popular in Varanasi (formerly known as Banaras or Benares), Sikhism since the very inception of the latter, which is
Kabir's place of origin. The phrase derives its colloquial continuing even today. Neither Hinduism nor Islam ever
meaning from the notion that the consumption of 'marijuana, accepted Sikhism gracefully. On the other hand, through
fish, and wine' increases sex drive. In other words, Kabir is coercion and devious ways, both tried to destroy this
admonishing not non-vegetarianism but sexual budding and nascent revolutionary faith. Noted historian
promiscuity. Bhai Randhir Singh employs faulty logic - a Lala Gokal Chand Narang on page 4 of his book ‘The
kind of guilt by association - when he substitutes 'marijuana, Transformation of Sikhs’, while describing the rites and
fish, and wine' for Kabir's intended target: sexual rituals prevalent among the Hindus at the time of Guru
promiscuity. Nanak Sahib’s advent, writers: “At the time of Guru
2. Although, the author uses the commonly accepted figure of Nanak Sahib’s birth, people’s religion had become
eighty-four lakh (84 times 100,000), he clarifies that in fact confined to observing special rites while eating and
the Adi Granth recognizes that the total number of species is drinking, ways of bathing, putting consecration marks
not a constant but has been fluctuating over the ages as old on the forehead and many other similar rites. At that
species disappear and new ones come forth. time, all that was left of Hinduism was no more than
worshipping of idols, going on pilgrimage to the Ganga described in the Sikh scripture. The Sikhs should stop
and other places where they were commanded to go, thinking that Sikhism is another good faith and they
observing some rites and rituals concerning birth, should rather start thinking that only Sikhism is the
marriage and death, obeying the Brahmins’ instructions religion of the new age. It completely takes the place of
and giving them huge gifts and donations.” all faiths. To prove this, it is very essential to write books
and to disseminate it.” Besides, after studying the peerless
Guru Nanak Sahib saw the Hindus suffering in these Guru Granth Sahib, former Indian President Dr. S. Radha
conditions. Through example and precept, he tried to direct Krishan had paid his tributes to it in the following words:
the people towards a true and simple religion, to check them “Sri Guru Granth sahib is the living voice of saints, sages
from worshipping every Tom, Dick and Harry and to worship and prophets.”
only One Akal Purkh (Timeless One, God). He instructed
them to ‘Remember one God and yearn for Him alone in Taking cover of Sikh ‘rehatnamas’ some ignorant persons
their mind” (P. 289). Later, on this fundamental doctrine, the continue trying to make Gurmat an appendage of
edifice of Sikhism was raised. But afterwards, when Sikhism Brahminism. Sikhism is an independent religion, but these
did not get true and right direction, Brahminical practices ‘rehatnamas’ have harmed it greatly. These contain self-
gained ascendancy in it. Ignorance is man’s biggest enemy. It contradictory elements and are replete with anti-Gurmat
is owing to ignorance that we are suffering harassment and notions. There is evidence that these contain adulterants and
humiliation. interpolations. Bhai Santokh Singh, Giani Gian Singh
and Rattan Singh Bhangoo have been great scholars.
What is ‘Karam Kand’ (ritualism)? Instead of keeping the true directions recorded in Guru
Bhai Kahan Singh Nabha writes in the ‘Mahan Kosh’: Granth sahib before them, they made these
‘Karam Kand’ (ritualism) is that part of ‘Shastra’ (scripture) ‘rehatnamas’ the basis of their writings and wrote many
where ‘Karmas’ (deeds) are described, that is, which deeds things that are anti-Gurmat. To delude the people, some
are essential and which ones are forbidden. Which deeds clever persons have even tried to use the name of the Tenth
should be performed by a person and at what times or on Guru. The writer of ‘Prem Sumarg’ by affixing the
what occasions? Ignorance of meanings is ritualism. expression ‘Patshahi Daswin’ in the manner of the author of
“Without the Name, accursed and doomed is the proud ‘Dasam Granth’ has tried to project it as the composition of
person, who may perform many religious rites and good the Tenth Guru. Many other similar examples can also be
actions.” (P. 162) Performing ‘havans’ while worshipping cited.
gods and goddesses and offering animal sacrifices are
needles and futile practices according to Sikhism. Besides ‘Rehatnama Bhai Nand lal Ji:
these, getting time and date determined by a Pandit (Brahmin Bhai Nand Lal was the court poet of the Tenth Guru and
Priest) while starting a new business, offering ‘pind’ (food was a great Scholar of Persian and Arabic. In his
etc.) to a deceased relative for his salvation, lightning of ‘rehatnama’, it is written at one place: “When ‘Sharadhs’
lamps, breaking pitcher etc. are all disapproved of in Sikhism come, different kinds of food should be prepared. The
but are still being observed in Sikh families. The Guru’s edict Khalsa should be invited and Anand Sahib should be
is: “The rituals, religious rites and hypocrisies; Yama, the read or recited. Then ‘ardas’ should be offered. The
tax-gatherer plunders them. Sing thou the simple praise of food should be served to the invited Sikhs. It will be
Creator contemplating on whom, even for a moment, thou beneficial, and its benefit will reach the dead ancestor’s
shalt be emancipated.” (P. 747) Guru Sahib had extricated us soul also.” On the basis of this ‘rehatnama’ ‘Sharadhs’ are
from illusion, meaningless rituals, superstitious customs and observed in many Sikh homes. The Tenth ‘Shardh’ of
traditions and blind beliefs, but we are getting more and more Brahm Giani Baba Budha ji is observed with great pomp
immersed in the quagmire of rituals. Instead of having faith and show in Bir Baba Budha Ji, Amritsar. The day is greatly
in one God, we consider the ‘maryadas’ (practice and advertised and devotedes are invited to come and participate
tradition) introduced by pseudo and hypocritical Babas, in the function. What a blasphemy is committed against
living Gurus, imposters and seminary-heads as the means of Gurmat in broad daylight! The Guru’s edict is: “One serves
our salvation. not one’s ancestors when they are dead. Say, how shall the
poor parents obtain what the crows and dogs have eaten
There is no need to go wayward or feel uneasy and disturbed. up?” (P. 332)
There are directions in Sri Guru Granth Sahib and in this
‘bani’ there is no dearth of spiritual pearls and diamonds with Further, it is written in this ‘rehatnama’: “Don’t trust
which to confront those propagating ritual tyranny. woman. Don’t confide your inner secrets to her.” But
Guru Nanak Sahib while describing the greatness of woman
About Sikhism, Dr. Bernard Shaw writes, “Sikhism is a has said about women suffering under the yoke of
universal and a complete world faith. This has been fully Brahminical rituals: “Why call her bad from whom are born
kings?” (P. 473) That is why, perhaps, our holy men and Brahminical practices or activities, but we have named them
seminary-heads do not entrust the service of Akhand Path to as ‘Gurmaryada’. This requires no proof. We can see all
women and it has been generally seen that while performing these placed in a Hindu temple on the occasion of
religious and social functions or duties, woman is kept in the Ramayana Path. According to pandits (Brahmin priests), all
background. these are gods and their worship is also essential. After the
conclusion of the Akhand Path, ‘Kirtan’ of ‘arati’ (worship
‘Rehatnama’ Bhai Daya Singh: offering) is performed. Considering it important in
In this ‘rehatnama’ it is written: “The Tenth Guru was accordance with Hinduism, this ritual worship is offered by
sitting at Anandpur. Daya Singh asked him, ‘Your burning lamps in a tray. Flower petals are showered. Guru
holiness, state the ‘rehatnama’ on hearing which one may Nanak Sahib disapproved of and rejected this ritual and
get emancipated’. Answer: “When the ‘Devi’ (goddess) said: “ in the sky’s salver, the sun and the moon are the
manifested herself, the Five Beloved Ones became alert lamps and the studded pearls. The fragrance of sandalwood
and attentive. Then came all the gods… Goddess Chandi makes Thy incense, wind Thy fan and all the vegetation
gave the gift of ‘keshas’ (unshorn hair)…” There are many Thine flowers, O Luminous Lord… (P. 13)
edicts of the Guru, which go to refute the abovementioned Meanings: The entire creation is singing laudation of God.
story. It is owing to such rehatnamas that Devi-worship, ‘Jot Man cannot improve it Further.
puja’e (worship of lamps), caste-system, ritualism and
Brahminical practices have become prevalent among some The Yoga:
Sikhs. There was a time when the Brahmins had kept even Some of our so-called religious leaders are busy trying to
idols of gods and goddesses in the open spaces round the prove that ‘Yoga is an integral part of Sikhism. In ‘Sidh
pool at Darbar Sahib. Devotees coming to Sri Darbar Sahib Gosht’, Guru Nanak Sahib analysed the basic principles of
paid obeisance to them. These were removed in the year 1922 Yoga and Sikhism and urged the yogis to align themselves
during the Gurdwara Reform movement. During the time of with Divine Name recitation or medication. Sikhism does
the Sikh ‘misals’ (Sikh confederacies) and Maharaja not accept union with God through ritualistic ‘Kundalini’.
Ranjit Singh Brahminism had strengthened its grip over The Guru’s edict is: “Without the Name, vain are all deeds,
Sikhism. In accordance with the saying- as is the ruler so are like those of the conjurer who deceives men through
the subjects- Sikhism had become a hanger-on of illusion.” P. 1343 Guru Sahib has likened the activities of
Brahminism. The Sikh and Gurdwara Reform movements these yogis with those of the body but it is rank apostasy to
restored the prestige of Sikhism. Getting an Akhand Path (of regard them as the means to attain God, and is totally
Sri Guru Granth Sahib) performed has also become a kind of contrary to the goal of Sikhism. Besides, the serious or
ritual or practice. One who gets the Akhand Path performed grave wrong practices mentioned above, we are needlessly
to satisfy his ego, distributes invitations to his friends and introducing new practices into Sikhism in imitation of
relatives, requesting them to come at the ‘bhog’ (conclusion) others. On the surface, those appear to be okay, but once
of the ‘Path’ (reading). The ceremony is performed very they take roots, it will be difficult to get rid of them.
much in the manner of the Brahmin priests chanting Carrying the dead body to the Gurdwara is aping the whites.
‘mantras’ (chants). Very much like the Pandits (Brahmin But this does not end here. The ashes of the dead are taken
priests), a class of ‘Akhand Path can be paid in instalments to Patalpuri instead of the Ganga at Hardwar. It has been
and ‘ready-made’ or ‘already-completed’ Akhand paths can seen that like the Hardwar ‘Pandas’ (Brahmin Priests) at
be had for a price by sending money from abroad to the Patalpuri too, an office has been set up to write the family
managers of historical Gurdwaras in India. What a big anti- chart of the deceased, and this office is being run under the
Gurmat or apostate practice it is! ‘Gurmat is a subject for care and patronage of the SGPC, Amritsar, the Guardian of
meditation and reflection. Concentration and purity of mind Sikh ‘rauhreet’ (traditional practice). When the hedge starts
are essential while doing ‘path’ (reading of the scripture) and spoliating the field, who else can be blamed? Putting on
listening to it. But both these things are disappearing from ‘Jai-mala’ (garland) on the occasion of marriage and
Sikhism. The edict of Gurbani is: “Devotee friends! Ever observing other trifling ceremonies are all ritualistic
laud the Lord with minds awake and concentration.” (P. 295) practices. The so-called Sikh leaders have gone down to an
This is not at all possible during Akhand Path. On a pitcher abysmally low level. They speak at the top of their voice
or bottle of water coconut wrapped in red cloth and tied with that liquor vends should be closed in Punjab, marriages
‘mauli (untwisted multi-strand yarn used on ceremonial should be made simple and in accordance with Gurmat and
occasions) is placed. At many places, under the ‘Kumbh’ should be solemnized in gurdwaras. But when there is a
(pitcher of water) is also placed a mixture of several cereals. marriage in their own home, they forget everything.
Besides, lamps of clarified butter are also lit. On one side, Banquet halls are booked and singing and dancing parties
incense is regularly put. When asked, the answer one gets is are invited for entertainment. Alcohol is served freely. By
that this is the practice which has been continuing for long. doing such things, while they themselves earn a bad name,
There is no room for reasoning or argument. These are the Sikh community has to hang its head in shame too.
It is my humble request that we should test all Brahminical AN OPEN LETTER TO

practices on the touchstone of Gurmat and give up those JATHEDAR AKAL TAKHAT
practices, which create greater hiatus between our words and Date: Bhadon 14, 535 NS (Nanakshahi)
deeds. For Gursikhs, Gurmat is the only path to follow. The Manyog Jathedar Joginder Singh Vedanti Jee,
rest are empty rituals from which it is very essential to get rid Waheguru Jee Kaa Khalsa, Waheguru Jee Kee Fateh.
of. Courtesy, The Spokesman Weekly’s Monthly Issue April 2003.
Veer Jee, as per the august 12, 2003, Indian Express report
***** by S.P.Singh, titled “Vedanti defends Gurbilas, Calcutta
backs him” it is reported that you said “this (Gurbilas
IS THIS OUR HISTORY? Patshai 6) is a source about the many important events
Jasvinder Singh, USA connected with the life of Guru-Hargobind jee, like the
"Jai Vishnu" from Vedanti and Manjit Calcutta who creation of Akal Takht.”
have recently reaffirmed their stand on Gurbilas Patshahi
6. They claim that this text has historical importance because Your above defense was in response to the criticism of your
it gives history of life of Guru Hargobind Ji and history of retaliatory action of excommunicating S. Gurbakhash Singh
Akaal Takhat. What they did not tell you is that this book is Kala Afghana (a Canada based Sikh Scholar) who had dared
degrading to our Gurus and there is distortion of Guru to expose the contents of your work, the Gurbilas, and had
Shabad as well. branded it as nothing but a collection of blasphemous
material.
Why did Vedanti write in the foreword of Gurbilas Patshahi
6 that Katha was done at Darbar Sahib from this book for a In the light of these diametrically opposite claims, the
long time and he wished Katha started again from this book? question is, “is your work a source material for Sikh
Since when do Sikhs do Katha at Darbar Sahib from a history History? (As claimed by you), or a source material for
book if this is so? Vedanti and Dharam Parchar committee perpetuation of Blasphemy? (As alleged by S. Kala
took great pains to edit this book at SGPC expense, but Afghana)
forgot what religion they was editing for when they compiled
this book. This is just a trailer. There is more to come .See To answer such a question what one needs to do is to have a
for yourself. Is this our history? dispassionate look at S. Kala Afghana’s contentions, to see
if they have any truth in them.
If you believe in Vedanti then start saying "Jai Vishnu"
because as per Vedanti 's compilation of Gurbilas Patshahi 6 As contended by S. Kala Afghana, (and confirmed from the
pages of your book by this author for accuracy) given below
- Guru Hargobind Ji was the incarnation of Chaturbhuj (Vishnu) is a small sample of the episodes that S. Kala Afghana
and his birth was completely mythological. Bolo Jai Vishnu brands as “Blasphemy,” and you claim to be a “source
- Vishnu told Guru Arjan Dev Ji that he (Vishnu) would come as material for Sikh History.” You have written:
Hargobind and build Akal Takhat. Bolo Jai Vishnu.
- Vishnu performed Kar Seva when Guru Arjan Dev Ji was getting Guru Arjan Dev Jee sent his wife, Mata Ganga Jee to Baba
the Sarovar dug at Harimandir Sahib. Bolo Jai Vishnu Budha Jee for a blessing of a son. And, from there she came
- Vishnu told Guru Arjan Dev Ji to keep 4 doors at Harimandir
Sahib because Chaturbhuj (Vishnu) has 4 arms. Bolo Jai Vishnu
back visibly pregnant. Seeing which, the Guru Jee rejoiced
- Guru Nanak Dev Ji was reborn twice with Seli Topi and white and had a party. (GB Page 15)
beard then manifested as a child.
- Guru Hargobind Sahib Ji made Kaullan elope Mata Ganga Jee did not really carry the pregnancy. Her
- Vidhi Chand stole horses, jewelry etc for the Gurus belly was just bloated with air (a fake pregnancy?). (GB
- Guru Teg Bahadur Sahib Ji committed suicide in Delhi Page 19)
Sahibzada Hargobind was not really born. He just appeared
The question is "Is this our History?" If not then why do we at the scene as Chattar-Bhuj (a four armed baby), as an
have Vedanti and Calcutta telling us all these lies. Now they incarnation of Hindu Lord Vishnu. At the time of his birth
say this historical text is not banned (a change in stand from he was wearing a yellow robe, arm bands, and ear rings.
the flip-flop Jathedar). Why are they misguiding people? The (GB Page 19)
SGPC and Jathedars by approving Gurbilas once again are
trying to degrade our Gurus and our history. This is not our Mata Ganga Jee prayed to the newborn baby (Lord Vishnu)
history, wake up Khalsa Ji before it is too late. thanking him for becoming her baby. (GB Page 19)
Why is Tarlochan Nahal applauding Vedanti for his work When Sahibzada Hargobind Sahib became the Guru, he
on Gurbilas? struck a deal with Kazi Rustam Khan to buy a Horse, with a
***** promise to pay for it later. On Guru Sahib’s repeated failure
to keep up the promise, the Kazi got mad and used some very and learn to distinguish between the TRUTH of History and
foul language for the Guru. In retaliation to which, Guru FALSEHOOD of BLASPHEMY? Kirpal Singh,
Hargbind Sahib Jee abducted Bibi Kaulan, the sixteen year USA.
old daughter of the Kazi. (GB Page 296)
*****
Baba Gurditta Jee, eldest son of Guru Hargobind Sahib was VEDANTI SHOULD GET A DOSE OF HIS OWN
born (with a Seli around the neck, a Topee on the head, and MEDICINE
with wrinkled skin that of an old man) as an incarnation of Jathedar Joginder Singh Vedanti disobeyed the Hukam-
Guru Nanak Sahib. All the women in the room are mentioned Nama of Akal Takhat.
to have pulled their veils seeing the old-man-baby. Then, the Jathedar Joginder Singh Vedanti disobeyed the Hukam-
newborn baby (Guru Nanak) talked to the ladies and Nama, issued by Bhai Ranjit Singh about banning the
explained the reason for this kind of odd birth etc. (GB Page marriages in marriage palace (party halls), by sending a
330) blessing letter and Siropao to Swaran Singh Patar a chela
(follower) of Harbhajan Jogi on the marriage of his son.
Bibi Veero Jee, daughter of Guru Hargobind Sahib was born
loaded with weapons as an incarnation of Hindu goddess This marriage took place here in Mississauga (Greater
Chandika. (GB Page 364) Toronto Area) in the Payal Banquet Hall. Mr. Patar sent an
invitation to Jathedar Vedanti to attend the marriage and
Next, Bibi Veero Jee was married to a man by the name asked him to bless bride and groom. Mr. Patar mentions in
“Sadhu” whom, the Guru proclaimed as an incarnation of the letter that the card I am sending with the letter contains
Hindu Lord Shiva. (GB Page 370) the information about the place and details about the
Baba Budha Jee took the first Hukamnama from Guru Granth marriage. In the card it is clearly mentioned that Anand
Sahib and distorted the Gurbani by altering its words. Instead Karaj will take place in Payal Banquet Hall. In spite of that,
of reading “Santaan Kay Kaaraj aap khaloyaa, Har Kam Mr. Vedanti had sent a blessing letter and Siropao to Mr.
kravanh aayaa Ram” he read “ Sant Kay Karaj aap Khaloyaa, Patar. The letter was read by Raminder Gill Member
Kaar kadhanh hit kaamaa ho-aa.” (GB Page 122) Provincial Assembly (Ontario) and Siropao was given to the
bride and groom in the Banquet Hall.
Guru Teg Bahadur Sahib was not martyred by the Muslim
rulers. He chose to commit suicide by directing one of his What kind of hypocrisy is this that Jatedar Vedanti can
Sikhs to behead Guru’s head and then himself commit disobey Hukam Nama and normal Sikhs must obey
suicide. (GB Page 242) And thus, the list goes on. Hukam Nama? It will be interesting to watch
that how chamchas of Jathedar Vedanti will counter this
Veer Jee, if the above sample of episodes of anti-Sikh, anti- issue? I am enclosing the Invitation letter, copy of the card
Gurmat insults, distortions, superstitions, and wild and letter of Jathedar Vedanti to Mr. Patar. Guru Fateh.
imagination look like HISTORY to you, then what possibly Manjit Singh Sahota, Toronto
[On Feb.04, 2001 we had performed a marriage ceremony at the Lodi,
is out there that will look like BLASPHEMY? California community center because Stockton Gurdwara had refused to
perform that ceremony (See SB June 2001). Someone from this Gurdwara
How can any person with even an iota of honesty, and lied to the Jathedar that we performed the ceremony in a hotel. Letter of
understanding of Gurmat, defend the above sample of reprimand to us alongwith Ranjit Singh Ghataura’s hukamnama was signed
by Vedanti’s discredited brother-in-law (sflf) PA (Prithipal Singh) who
episodes as “Sikh History”??? Let alone a pair of Sikh did not even show us the decency of a customary salutation. We not only
leaders like you and Veer Manjit Singh Jee Calcutta, the informed the Jathedar of his error but also mailed him a card for a wedding
beacons of honesty and Gurmat! that took place in a restaurant in Milpitas, Ca. Now we have a case of him
blessing a wedding in a real hotel. He has one standard for Badal, his
political master and another for a Sikh sewak, S. Gurbakhash Singh Kala
Veer Jee, have you ever entertained the idea that all the Afghana. This man is not fit for the position he occupies. As soon as he
confusion that the Sikh Nation is possessed with today, may was appointed Jathedar we had warned our readers that this man is a
be the result of the confusion created by the kind of writings Trojan Horse (See SB June 2000 pp.1&2). We have been proven right. We
that you and our present day Sikh Leadership is trying to are also right about Manjit Singh Calcutta being dangerous for the Panth.
Vedanti needs to be removed from Jathedarship in the same unceremonious
justify and clinging on to? And, may be S. Kala Afghana is manner as his two predecessors, Luv Kush aulad Puran Singh and langar
telling some very bitter but harsh Truths that the Sikh hukamnama Ranjit Singh Ghataura. ED)
Leadership is unwilling to listen to? *****
CAT IS OUT OF THE BAG
Shouldn’t we the Sikhs of the Guru listen a bit to his advise
of; “kUV inKuty nwnkw EVik sic rhI ] 2] (Falsehood will Dear Mr. Shergill, September 08, 2003
come to an end, O Nanak, and Truth will prevail in the end.)” I have read the articles and viewed the video, Terrorism: A
War Without Borders produced by the U.S. State
Department, that you mentioned in your email of September According to Mr. Kushwant Singh, " Sikhs are Kesadhari
4th. (2003). In a phone conversation I asked what you wanted Hindus. Their religious source is Hinduism. Sikhism is a
of the California Department of Education (CDE) and you tradition developed within Hinduism. Guru-Granth-Sahib
indicated that you wanted this video banned in California reflects Vedantic philosphy and Japji Sahib is based on the
schools. Upanishads". He wrote in The Wall Street Journal on Oct.
12, 2001 that Sikhism is a branch of Hinduism. This clearly
I can understand your concerns about the video in question, reflects what he thinks of himself. He appears not to have
but teachers in school districts in California may use any any real grasp of Sikhism. He wears turban and keeps beard
supplementary instructional materials that meet their local but is a non-believer. These statements are thoughtless and
school district policies. The CDE does not have the authority irresponsible. This is an insult to the entire Sikh Nation. The
to ban any materials throughout the state. Sikh Nation has no wali-waras (responsible leader). If there
were, Khushwant Singh would not be allowed to get away
I searched both the CDE (www.cde.ca.gov) and the with this. He has made miscalculation in thinking that Akal
California Learning Resources Network (www.clrn.org) Takhat lacks the fortitude to summon him.
websites. The video is not recommended or even mentioned
by either organization. If you want to insure that local He further states that there is no discrimination against the
districts are aware of your concerns regarding this video, I Sikhs in India based on the facts that they are making
would suggest you contact the major professional progress, they are in the main stream of Indian life, and that
organizations within the state, such as the teacher's and they are found in all the political parties. None of these
administrator's associations, the county offices of education excuses make a case against the discrimination against the
(who may have video libraries for teachers), and the local Sikhs. He has based his statement on the premise that he has
school districts. If you have further questions, please feel free never faced discrimination himself. He has almost always
to contact me. supported Indian government policies thus avoiding
Susan Martimo, Education Programs Consultant discrimination. Recently, for example, when Kushwant
Instructional Resources, California Department of Education
PH: 916-319-0446, FAX: 916-319-0172,
Singh publicly expressed his belief that India was heading
[email protected] toward break-up, he was quick to modify his statement
Dear Ms. Susan Martimo: September 04, 2003 under pressure from Indian government.
Attachments are self-explanatory. I would like to talk to you
about this very serious inroad by the Indian Govt.'s Does any one need proof of discrimination against the Sikhs
Intelligence Agencies into the highest policy making in India? After about 20,000 Sikhs were massacred in New
divisions of our State Dept. These agencies are also deeply Delhi after Oct. 31, 1984, most of the known culprits are
involved in systematic distortion of Sikh History in textbooks roaming free and some have gotten promotions. In
for our schools in India and that too inspite of the repeated comparison to this when Bhopal Gas plant tragedy struck,
decisions of the Courts in India directing India's CERT about 3000 Indians died and Indian government got millions
department to correct the incorrect information. Looking of US Dollars as compensation. Discrimination against
forward to your call. Sincerely, Hardev Singh Shergill Sikhs is so prevalent at individual and state level and such a
common knowledge that no furthers clarification is
***** warranted. When asked why no Sikh general has been
appointed army chief, he replied, " They can’t trust non-
READERS’ COLUMN
THE SIKHS AS A NATION WITHOUT COMPETENT LEARDERSHIP Hindu to be army chief". Isn’t that discrimination?
The contents of the interview between Jagpal Singh of the He wrote in Encyclopedia Britannica that Sikhism is a
Maritime Sikh Society, and Khushwant Singh a Sikh scholar tradition developed within Hinduism or an extention of the
and historian, on Feb. 15, 2003 are quite disturbing. (SB Sept. bakhti movement. This coveys that he is not sure which one
2003 p.13). As apparent from the information revealed in this of these is Sikhism. Further he thinks that mona (non-
interview Khushwant Singh’s integrity is in serious doubt. turbaned) or sahaj –dhari Sikh should be allowed to vote in
SGPC elections if he or she declares that the person is a
Khushwant Singh describes himself to be agnostic, yet he Sikh. There are two fundamental parts to being a Sikh:
admits having spent a night at the Bangla Sahib gurdwara physical appearance and the spiritual element. Both are
when he was having difficult time in his life when his wife necessary to be a voting member of SGPC. A simple
threatened to leave him. He would probably have gone to the declaration of a mona person on being a Sikh is not good
gurdwara in this fashion more often if he had additional crisis enough. Self-declaration of one’s qualifications bears no
in his life. He opines that nothing much can be known about validity. Under the current political climate in Punjab
God, ignoring Guru Nanak’s comprehensive description of allowing mona Sikhs to vote in SGPC elections is no
God in the first paragraph of "Japji". different than allowing non-Christians to run the Vatican.
According to Sirdar Kapoor Singh if a person has one thing In Sikh life, Ardas is the most important and potent item.
in his or her mind but says another, he or she can’t be trusted, Ardas is derived from Persian word ‘Arazdashat’, meaning
a typical pattern of Indian government’s behavior towards the a request, a supplication, prayer and application. In Sikh
Sikhs as a nation. While being kesa-dhari or amrat-dhari life, Ardas, in some form or other, is offered at almost every
Sikh is no guarantee that one would be truthful, it carries step, at the beginning and end of every work, ceremony,
more credibility. function, adventure, or even when going out and returning
home.
He supported K.P.S. Gill for resorting to extra-judicial
methods to kill Sikhs. He initially did not believe Jaswant It is important to determine and keep in mind to whom the
Singh Khalra a human rights activist, and regarded Sant Ardas is to be addressed. Sometimes people address the
Jarnail Singh Bhindranwala as an evil genius who misled Guru even with different names connected with the place
Sikhs along a dangerous path. It is amply clear that K.P.S. and purpose of the Ardas, sometimes to Guru Granth Sahib
Gill acted as a mercenary of the Indian government. Jaswant and sometimes, of course, to God, Akal Purakh, Waheguru.
Singh Khalra was a pronounced human rights activist. Sant This reflects confusion of thought. We should be clear in
Jarnail Singh Bhindranwala was true Sant Sipahi (Saint- our mind that according to the Guru’s teachings, we have to
soldier) who comprehended early on the discriminating and pray to one Akal Purakh (pUU jf akfl kI). Ardas is, therefore,
repressive policies of Indian government towards the Sikhs to be addressed only and solely to God Almighty. This has
and exposed the corrupt and sinister nature of Indian to be done by holding the Guru’s Lotus Feet and
government’s dealings with the Sikhs. supplicating under His protection, patronage, and following.
Thus we get into the presence of Waheguru, the God-Guru.
Sikhism is an independent religion. It is not simply a way of The more we get near Him and in His presence, the more
life, nor is it a blend of Hinduism and Sufism, the view effective and fruitful our request will become. The nearer
originally held by Mr. Kushwant Singh. Sikhism has an we go the more we will be heard. It is then:
identifiable founder and Holy Scripture, Guru-Granth-Sahib, Ardas of the faithful never goes in vain.
written by the Gurus themselves. The Sikhs believe in Akal- ibrQI kdyy y n hoo veI jn kI ardfis](iblfvl m:5)
Purakh-Waheguru by guidance from Guru-Granth-Sahib To whom the Ardas is to be addressed, there are very clear
written in Gurmukhi. Sikhs don’t worship books, living or injunctions in the Holy Granth:
non-living objects. Sikhs do not believe in human-worship Offer your Ardas to the Giver of joy, the Destroyer of fear,
(ancestral worship), idol worship, angels or ghosts, heaven or suuK dfqf BYY Y Y BMM jnoo o iqsuu u afgYY kir ardfis]
hell, boons and banes, superstitions, supernatural powers, When the merciful God extends His Grace, all affairs will be set
caste and class, or Hath-Yoga. The philosophy of right.
community-kitchen, Amrit-shakna, and Anand Karaj are imhr kryy y y ijsuu u imhrvfnuu u u qF kfrj afvYY Y Y rfis](isrI rfg m:5)
He Himself knows and He Himself does and He Himself sets things
unique to Sikhism. An agnostic person can’t be expected to
right.
have unbiased opinion about divinely revealed faith, Sikhism, afpyy jfxYY Y kryy afip afpyy y afxyy y rfis]
or any other matters relating to religions. The Sikh Nanak says; offer thy prayers in His august presence
philosophy, history, and the Sikh Holy Scripture uniquely iqsYY Y Y agYY nfnkf Kilie kIcYY Y Y ardfis](rfg mfrUU U U, slok Mm:2)
qualify Sikhism as an independent religion, which will stand When offering Ardas, before getting into His presence, it is
eternally for social justice and gender equality. It is thus essential to mould the mind and bring it into an attitude and
reasonable to infer that Kushwant Singh does not deserve the mood of faithful devotion and gracefulness. To bring the
respect of the Sikh nation. mind into this mood, no essay or a thesis can be so effective
Bakhshish Singh Sandhu M.D. 1328 Jacob Dr Yardley, Pa 19020
[email protected]
as to melt the mind and mouth it into proper mood as the
[Sikhs are a Nation, unlike any other, because we have no geographical fourth Ashtpadi of the fifth Satguru’s Sukhmani:
boundaries. Whole world is our stage.The Editorial in The Sikh Bulletin of
April 2002 listed ten attributes to support this statement. In that issue we had Mortal, think of the wonders of the goodness of God!
proposed several shabads for selection as our National Anthem. We rmeIaf kyy y guu n cyy y iq prfnI]
receivedall of two responses. This time we propose another selection: From what base origins He has brought you out to be what you
qUU U U Tfkuu uru quum pih ardfis……………………nfnk dfs sdf kuu u urbfnI] are!
as shown in the article on ‘Ardas’ below. ‘Deh Shiva ver mohe’ commonly kvl mUUl qyy y kvn idRR R RstfnI ]
used at present cannot be a Sikh National Anthem. Sikhs do not invoke
Hindu Goddesses or Gods. Please write to us about your opinion with regard How He made you, fashioned you and adorned you!
to our Ardas being our National Anthem. ED] ijin qMM M M U U sfij svfir sIgfiraf]
How He kept you safe in the fire of the womb!
GrB agin mih ijnih Auu u bfiraf]
***** When you were a baby He gave you milk to drink!
ARDAS bfr ibvsQf quu u u Jih ipafrYY Y dUU UD]
SIKH PRAYER And in full-grown youth He gave you tasteful food and comforts,
From the Book ‘Thoughts of Bhai Ardaman
and the sense to enjoy them.
Compiled by: Bhai Ashok Singh, Institute of Sikh Studies, Chandigarh
Bir joo o obn Boo o o jn suu u K sUU U D] quu u mrI ikRR R pf mih sUU U U K Gnyy y ry y]
You grew old, and there were friends and relations to attend on you, None knows Thy extent:
ibriD Bieaf AUU U Upir sfk sYY Y Yn] Koie n jfnYY Y quu u mrf aMM M qu u ]
And to feed and nurse you in your bed. Thou art the highest of the high.
muu u iK afip afAUU U U bYY YT kAuu u u dYY Y n] AUU U U cy y qyy y AUU U cf BgvMM M Mqu ]
O Lord! This worthless man will not appreciate thy goodness; All creation is strung on Thy Will:
ieh inrguu u u nu u guu nu u kCUU U n bUU U U JY Y] sgl smgRR R I quu u mryy Y Y sUU UiqRR R DfrI]
Thy mercy alone will open his understanding. It has to accept all that comes from Thee.
BKis lyy y y hu u qAuu u u nfnk sIJYY Y ] quu u m qyy y hoie suu u u afigafkfrI]
By His Grace you live in comfort on the earth, Thou alone knowest what informs Thy purposes.
ijh pRR R sfid Dr AUU Upir sUU U iK bsih] quu u umrI giq imiq quu u um hI jfnI]
And enjoy the company of your wife and children,Brothers and I am ever and ever a sacrifice unto Thee.
friends. nfnk dfs sdf kuu u urbfnI]
suq BRfq mIq binqf sMM M M ig hsih] To address an Ardas, no priest or any special person is
required. Anybody, man or woman, old or young, can lead
His Grace provides you with cool water to drink, in prayer. No ceremony whether religious or secular is
ijh pRR R Rsfid pIvih sIql jlf] complete without it. Sometimes, some ceremonies and
And soothing winds to blow on you, and priceless fire to serve you. rituals contain nothing but Ardas. This is, therefore,
suu u uKdfeI pvnuu u pfvkuu u amulf]
available to everybody, rich or poor, high or low. The Ardas
His Grace provides you different pleasure to enjoy.
ijh pRR R R sfid Boo o ogih siB rsf] varies in size and content. A man going out on horseback,
And all kinds of necessities to live with. with one foot in the strirrup, or stepping into an automobile,
sgl smgRR R I sMM M ig sfiQ bsf] may mutter to himself, “O Lord of Lords Help Thy servant.”
He has given you hands, feet, ears, eyes and tongue! Sometimes a few lines from the scriptures by way of
dInyy y hsq pfv krn nyy y yqR R rsnf] thanksgiving are uttered before or after meals. A person
And yet you would leave Him Who gives these blessings And attach coming home after the day’s work when puts his foot inside
yourself to others! the entrance door, with a deep breath of relief, invokes the
iqsih iqafig avr sMM Mig rcnf] Sat Guru’s Grace by exclaiming just two words: “ Dhann
This blind fool has fallen victim to ingratitude; Guru Nanak “, the Great Guru Nanak. The Satguru has
aYY Y sy doo oK mUU U V aMM M D ibafpyy y y ] given us the conception of the Supreme Being as a Personal
O Lord! save him by Thine Grace.
God. A Sikh moves in Him like a fish in the water. It is
nfnk kfiZ lyy y y hu pRR R B afpyy y y
He who keeps him safe throughout his life,
through Ardas that a Sikh remains in constant touch and
afid aMM M M iq joo o rfKnhfruu u ] communion with God.
Is not loved at all by the boor.
iqs isAuu u u pRR R Iq n krYY Y gvfruu u ] LETTERS TO THE EDITOR
Whose service brings him wealth of earth and heaven!
jfkI syvf nv iniD pfvYY Y ] I applaud your efforts in bringing a galaxy of Sikh
How foolish of man that he should not feel drawn towards intellectuals as delegates from abroad for deliberations in
Him, the state of Sikh Qaum at the Third Annual Conference of
qf isAuu u u mUU U Vf mnuu u nhI lfvYY Y ]
Singh Sabha International. I especially appreciate SSI for
Who is ever and ever present before his eyes!
Joo o o Tfkuu u ru u sd sdf hjUU U Ury y ] inviting Bhai Sahib Sirdar Gurtej Singh, National Professor
How blind of him to think Him far away, of Sikhism, from Punjab as a keynote speaker. His amiable
qf kAuu u u aMM MDf jfnq dUU U ry y] background speaks volume like late Bhai Sahib Sirdar
Whose service would exalt him in heaven. Kapur Singh.
jfkI thl pfvYY Y Y drgh mfnuu u ]
The ignorant fool forgets the Lord, Enclosed is a check for U.S.$ 100.00 as a donation to The
iqsih ibsfrYY Y Y muu ugDuu ajfnuu u ] Sikh Bulletin. I would be thankful to you if you could please
This man will always be remiss, O Lord! arrange to mail The Sikh Bulletin on a regular basis to the
sdf sdf iehuu u u BUU U lnhfruu u u] following gentlemen. Please ensure they get the August
Out of Thy infinite mercy take him under Thy protection. issue. Autar Singh Sidhu, Windsor, Canada
nfnk rfKnhfruu u u apfruu u u]
*
Thou are the Master; to Thee I pray.
qUU U U Tfkuu uru quum pih ardfis] I have been reading The Sikh Bulletin for more than a year
My body and soul are Thy gifts to start life with. and I enjoy every word of it. Thanks to the people like you
jIAuu u ipMM M zu sBuu u u qyy rI rfis] who have dared to challenge the establishment for its short
Thou art the father, Thou the Mother, and we Thy Children! comings. The Jathedars have their own axe to grind and they
qum mfq ipqf hm bfirk qyry] could not care less about Sikhism. If some proper and
We draw manifold blessings from Thy Grace. immediate steps are not taken, sikhism will meet the same
fate as of Budhism. Please keep up the good work and Akal bfkI ikqfbF dyy y nfl pUU U rf sYY Yw t ibpRR R n kI rIq qoo N sww w c df mfrg vI lYY Y
Purakh will assist you in your mission. We would like to afeyy y qF gRR R MQI kihx lww w gy iehnF qyy y qF pfbMdI lww w gI h.YY Y mMfstr huu u rF
have some people like Sardar Kala Afghana to put Sikhism ikhf sfryy y iehnF nUU U M M ieww w k-2 vfr pVoo oH qyy y sfryy y mYY YnU UM dwwsI jfE ik ikQyy y
on the right track. I would be grateful if you could start guu rbfxI dyy y Auu lt iliKaf hYY Y iPr mYY Y N ieh ikqfbF lfiebRR R y rI ivcoo o N
mailing The Sikh Bulletin to the following. kZvf idaFgf. ijhVf pVHI jFdf hYY Y Auu h iehoo o afKdf hYY Y ik ieh qF
Baldev Singh Parmar, Nanaimo, Canada pUU U rf guu urmiq isDFq hYY Y iPr pfbMdI ikAuu u N? iPr mfstr huu u rIN Auu hnMU U
* zItyy y l nfl smJfAuu uNydy y hn ik ikAuu u NN pfbMM M dI lfeI geI hYY y Y ?
I am so overwhelmed with the information you provide in blkfr isMMG, byykrjPIlz, kYY ly Po rnIXF
“The Sikh Bulletin” that I cannot describe. I am an engineer.
I always liked the scientific and analytical approach to
*****
everything, which I get from your Bulletin. I hope by the
efforts you and people like you are putting, our slavery from QUESTIONS BY GURMEET KAUR
mahants, Dera’s and Baba’s, will be gone. I get so sick of FOR KALA AFGHANA
seeing the rituals in Gurdwaras, which is against Guru August 2003
Nanak’s mission, that I very seldom go to these ritualistic Sardar Gurbaksh Singh Ji,
gurdwaras. We run our Gurdwara (at different house) bi- Fateh Parvan Karn Ji. Hope you are in Charhdi kala.
monthly possibly free of ritualism. Thanks very much for Continue your good work. S. Hardev Singh Ji referred me
everything you are doing. Our support and good wishes are to you to ask these questions:
with you. Please accept my bheta of $51.00 towards the 1.What was the purpose of Ram Das Sarovar if not physical
publication of the Sikh Bulletin. ishnaan since the Guru referred to Teeraths & Ishnaan as
Surendra Singh Chadha, San Louis Obispo, USA Karam Kaand? Also, explain to me in this context: Hariyaa
* Nanak kasmal jaaye, Nahiye Ramdas Sa.r
I fondly remember a story exemplifying the character of a
Sikh from a book called, " All I wanted to know, I learnt in 2.Goindwal Sahib: Why did Guru Ji build 84 steps Baoli?
Kindergarten". This book was on the bestseller list for many To me it makes no sense that it will let us out of our Karmas
years in the 1980's. I am interested in collecting similar but reciting Japji on each one and save us from 84-lakh joon.
authentic (verifiable) instances from Sikh history going as far
back as we can and publish them in the form of a book, 3.Do you go to the Gurdwaras? I can't stand the Chaupai
which could be used as a resource to inspire our coming and Bhagauti reference in Ardas, leave alone other rituals
generations. Apostasy among Sikhs is directly proportional to like two Ardases and parting the parshad for the Guru
the ever increasing Gurpurab celebrations i.e. Guru Nanak etc. I immensely enjoy kirtan, Hukam, Parshad & of
Dev Ji's 500th birthday celebrations of 1969, 300th Khalsa course the Langar, that's it. How do you deal with it? The
Sirjana Divas of 1999 and now 400th Installation of Siri management is never going to listen. We need to modify our
Guru Granth Sahib next year, to name a few. I believe there practices, make them more spiritual & cater to younger
is a need for Sikh intellectuals to sit down and ponder the folks & outsiders. If I take an American friend, to them it’s
causes of this problem, more so in India, than abroad. long hours, some long rituals and no meaning explained.
Thank you so much and Fateh, -Gurmeet Kaur
Gurdwara is only needed to perform the marriage and Bhog S. Kala Afghana’s answers:
in memory of the deceased. Gurdwaras in Western < siqgur pRswid ]
hemisphere though have grown up in numbers, but have Agsq 12 2003
quickly degenerated into " SANCTFIED SOCIAL CLUBS" gurmuK bIbI gurmIq kOr jIE !
and centers of political power/struggle etc. In this process, we vwihgurU jI kw ^wlsw [ vwihgurU jI kI &qih ]
have lost one generation but may be we can save the next A&sos hY ik keI qrHW dIAW mjbUrIAW bxdIAW rihx dy kwrn dws Awp
one. The baggage my generation brought here from India has jI dI pqRkw dw au~qr CyqI nw Byj sikAw[ quhwfI gurmiq dw TIk isDWq
literally destroyed the present generation of Sikh youth jwxn bwry sUJ bUJ BrI auqsukqw qoNN dws kurbwn hY[ quhwfy pRSnW dw
growing up here. There are no grandparents to connect the krmvwr au~qr ies pRkwr hY jI:-
grandchildren with "Sikh Virsa". I'm trying in my own small 1- (a) rwmdws srovr dw ArQ hY gurU Sbd ivcwrW kr rhy
way to develop a resource which may, hopefully, be useful in
gurmuKW dI sMgiq [ (A)-hirhW nwnk ksml jwih nwieAY rwmdws sr
instilling in the youth at an early age or stage some pride
]{1363} eyQy vI Sbd ivcwr ivc juVy hoey gurmuKW dI sMgiq nUM hI
about their heritage and self respect. I would look forward to
suggestions from the readers of The Sikh Bulletin. rwmdws sorvr AwiKAw hY[ bRhm igAwn rUp gurbwxI dw mnu~Kw srIr dI
Amarjit Singh Buttar, USA <[email protected]> mYl nwl koeI vwsqw nhI[ Awqmk ieSnwn kyvl siqgurU gRMQ swihb jI dI
* sMgiq ivc AQvw gurmuKW dI hI sMgiq ivc ho skdw hY[
mYYy Y nMU U mfstr avqfr isMM M G huu rF disaf ik Auu u hnF nUU M afpxyy y ipMz dyy y 2- 84 pauVIAW nwl juVy Brm dw gurmiq nwl koeI sbMD nhI hY[
guu rduu uafryy y leI 25000/- ruu upeyy dI gRR R Ft imlI qF Auu u h lfiebRR R y rI dIaF Ajyhy Brm gurmiq ivroDI gRMQW dI hI dyx hn[ jUnW dI kiQq igqI 84
lK nwl vI gurmiq dw koeI vwsqw nhIN hY[ keI jUnW ^qm ho rhIWAw hn also among those who agree with freedom of speech. After
Aqy Anykw nvIAW jUnW roz pYdw ho rhIAW hn[ all, guru Tegh Bahadur gave his life for this principle. If
3- (a) mYN sdw Gr peIAw sMcIAW qoN Aqy kMpUtr ivclIAW pwvn bIVw qoN some people spent less time "shaking their head as if an ear
Sbd ivcwr ivc msq rihMdw hW[ gurmq qON Axjwx clwey jw rhy Ajoky wig has entered" in the memorable phrase from 'Dasam
gurduAwirAw nwl scu dy FMUfwaUAW dw kI joV ? pr sMgq ivc jwxw vI jrUU U UrI granth', and more time reflecting on gurmat jeevan, they
hYY Y , ikaNik guur Puurmwn hYY Y : guu rU duu uAwryY Y hoie soo JI pwieysI ] (A)- prmwqmw might realize that you cannot kill a message by trying to
silence the messenger. Guru Nanak debated with Hindus
dIAW imhrW dy DMnvwd leI Ardws -"qU Twkuru qum pih Ardwis ] vwlw
and Muslims and Buddhists - he did not threaten and beat
swrw pdw[ mMg kyvl gurmiq dI [ bwkI Ajokw sB kUJ T`g nIqI dI aupj
them. In any case, next year is the 400th anniversary of first
hY[ (e)- gurU vwsqy pRSwd k`Fxw bRwhmxI rIq hY[ igAwn guurU nUM pRSwd nwl compilation of guru granth sahib ji. Panthic efforts should
kI vwsqw ? (s)-kIrqn qd hI cMgw hY jy gurmiq dI smJ qoN jIvn jwc be devoted to this. Due to the lack of thought of these two
dI soJI Aw rhI hovy nhIN qW kMn rs[ (h)-siqgurU gRMQ swihb jI dw swrw groups a large portion of the guru khalsa panth is being
srUp gurU bwxI dI hr pMgqI gurisK leI hukmwau hI hY [ ivKwvy vwly ivDI distracted by 'Dasam granth'. Kala Afghana’s works will be
ivDwn aucycy qOr qy k`F ky suxwey jw rhy huknwmy bRwhmxvwd hY[ (k) translated into English. If they ban these books, secondary
siqguurU jI dI isiKAw rUp bcn hI AslI pRSwd hY[ (k)-lMgr dw ArQ Sikh writers will repeat the same ideas. Those books may
AnwQW dI pwlxw hY[ Ajoky lMgr siqgurU nwnk swihb jI dy imSn nwl huMdw also be banned. All this will achieve is a split. Now the
T`Tw hn[ dyrI dI iKmw- dwsrw crunch: these bebeki Brahmins do not care about a split
gurb^S isMG since they have already split themselves to maintain their
ritual purity!! At some point, the Takhts are going to have to
*****
ensure that all pahul ceremonies are per Sikh Reht maryada.
AKHAND KIRTANI JATHA AND Else, it is hard to say why kala Afghana is banned for
DAMDAMI TAKSAL questioning the ceremony when akj and Taksal not only
Kanwar Ranvir Singh, UK
question, but also perform their slightly different
Dear friends, Waheguru ji ka Khalsa, Waheguru ji ki Fateh!!
ceremonies. Waheguru ji ka khalsa, waheguru ji ki fateh!!
Some bebeki Sikhs may insist that only 'their' pahul
ceremony/amrit is the real one that confers benefit. Kala
Afghana also agrees with them that the ceremony as currently *****
done is the wrong one. So what is the problem? The problem aKMz kIrqnI jQy vfly sRI akfl qKq sfihb nUM
is that Kala Afghana has challenged the writings of Bhai
Randhir Singh and Baba Gurbachan Singh Bhindranwale and
pulIs Qfxf bnfAuNxf cfhuMdy hn
sYn hojy (svWdI) isWK afgU srbjoq isMG svWdI ny spWsLt kridaF ikhf ik
the followers of these people. Note: followers of these people
Auh hmysLF sRI akfl qKq nUM srbAuWc mMndy hn aqy sRI guru gRMQ sfihb dI
and NOT the Guru Khalsa Panth have taken offence. It is bfxI dI rOsLnI ivWc pMQ pRvfixq ley gey hr PYsly nUM vI svIkfrdy hn. pr
another matter that in his lifetime Bhai Randhir Singh had aKMz kIrqnI jQy ijs ny isWKF nUM bRfhmxvfdI krmkFzF vWl Dkyilaf hY
heated exchanges with Bhai Kapur Singh. But rather than Aus dy pihlF vI ivroDI rhy hn qy hux vI hn aqy aKMz kIrqnI jQy nUM pMQ
answering the points being made, they have sought to ban the ivWcoN KdyVn leI Auh afpxI pUrI vfh lfAuxgy. sR[ svWdI ny ikhf ik AunHF
Kala Afghana’s books. For instance bebeki Sikhs may choose iehI gWlF sRI akfl qKq sfihb dy jQydfr joigMdr isMG vydFqI nfl
not to have guru-ka-langar with the rest of the Guru Khalsa tYlIPon qy hoeI gWlbfq dOrfn khIaF aqy jQydfr sfihb nUM afpxy vloN ilKI
Panth, because they believe that it is not ritually pure. This is icWTI ivWc vI khIaF.
exactly the same as Brahmins before the time of the guru sR[ svWdI ny spWsLt kridaF ikhf ik idWlI ivWc hnUMmfn dy buWq
who would not eat with others. It is no answer to say that qy rYxsbfeI kIrqn krn vflf ieh aKMz kIrqnI jQf afey idn afpxy
different groups have been doing this for some time. ivroDIaF nUM pMQ ivWcoN Cykx dIaF sLkfieqF krky sRI akfl qKq sfihb nUM
Different groups also had Hindu marriage ceremonies. pulIs QfxF bnfAuxf cfhMud hY. sR[ svWdI ny ikhf ik ipClI 4 qfrIK nUM jd
Different groups also allowed idols into Darbar sahib isMG sfihbFn aMdr mIitMg kr rhy sn Aus vyly myry, sR[ grqyj isMG aqy
complex. The issue is to be decided by principle, not history. sR[ hrdyv isMG sLyrigWl bfry koeI PYslf krnf sI qF Aus smyN ieh aKMz
kIrqnI jQy vfly akfl qKq dy bfhr sfnUM pMQ ivcWoN Cykx dy PYsly dI
Why will they not eat with other Amritdhari Sikhs? It has
AuzIk ivWc bfhr KVy KusLI df iejLhfr kr rhy sn. pr Aus smyN myry
been noted that AKJ and Taksal provided much of the fodder
njLdIkI irsLqydfr BfeI hrI isMG kFAuky spuWqr(BfeI gurdyv isMG kFAuky
for the slaughter of the independence movement in the sfbkf jQydfr sRI akfl qKq sfihb) aqy myry hor dosq imWqr aqy ipMz
1980s/1990s. Strong-arm tactics with regard to other Sikhs vfsIaF nfl do iqMn vfr tkrfa vI hoieaf. kI ies qrHF dIaF pMQ ivroDI
and lack of intelligence with regard to the workings of the kfrvfeIaF krky sRI akfl qKq sfihb dy gOrvmeI ieiqhfs nUM Kqm aqy
world (they did nothing to seek international support but sRI akfl qKq sfihb qoN jfrI huMdy hukmnfimaF nUM cYlMj nhIN kr rhy?
focused on the armed struggle) characterized their response sR[ svWdI ny ikhf pihlF vI ieiqhfs gvfh hY ik aKMz kIrqnI
as well as now. They should have answered the criticisms of jQy dy puriKaF ny BsOV vflI sMprdf nfl iml ky sRI guru gRMQ sfihb ivWc
kala Afghana if they could, rather than seeking to ban and drj BgqF qy BWtF dI bfxI, afsf kI vfr aqy rfgmflf nfl CyV-CfV kIqI
silence him. Moreover, by taking such aggressive action they sI. pMQ pRvfixq PYsly dy Ault rfgmflf qoN bgYr sIR gurUu gRMQ sfihb dIaF
have only served to highlight his views and give him bIVF dI CpfeI kIqI sI pr Aus vyly Kflsf pMQ ny ienHF df zt ky ivroD
supporters, not only among those who agree with them, but kIqf sI. sR[ sWvdI ny spsLt kridaF ikhf ik aKMz kIrqnI jQy dy
gurmiq ivroDI bRfhmxI krmkFzF dy iKlfP pihlF vFg hI isDFqk tWkr ik aus nUM pMQ coN Kwirj kr idqw igAw sI [ hW, srkwrI srbrwhW dy Aihd ivc,
jfrIrWKFgf. srbjoq isMG svWdI 1887 ivc, pRo. gurmuK isMG nUM zrUr pMQ ivcoN AKOqI qOr ‘qy kìFAw igAw sI [ pr
***** audoN vI pMj muK gRMQI nhIN sn bYTy [ audoN 9-10 mYnyjrW, cODrIAW qy gRMQIAW ny ieh
AKOqI hukmnwmw jwrI kIqw sI [ ies hyTW dsq^q krn vwilAW dy nW sn:
q^q swihbwn sbMDI iek sMjIdw pMQk iek`T dI loV hYY
“hwzrIn isMGn, Ahudydwrwn v gRMQIAn v pujwrIAn” [
fwktr hrijMdr isMG idlgIr
iek pwsy ptnw swihb dy muK syvwdwr jQydwr iekbwl isMG ny mihMdr isMG romwxw nUM
iPr 5 AkqUbr 1913 dy idn hzUr swihb qoN vI iek hukmnwmw jwrI hoieAw sI [
qn^whIAw krwr dy ky pMQ coN Cykx dw ibAwn idqw hY qyy dUU jy pwsy Akwl q^q
ies ivc AmimRqDwrI isMGW nUM hukm sI ik gwqry ivc iek Put qoN Gt ikRpwn nhIN
swihb dy muK syvwdwr jQydwr igAwnI joigMdr isMG jI (vydWqI) ny gurb^S pwauxI [ kI ieh hukmnwmw q^qW dI mirAwdw muqwibk sI ? ies ivclI g`l pMQk
isMG kwlw A&gwnw nUM pMQ coN Cykx dw AYY Ylwx kr idqw hY [ies dy nwl hI sI jW ApMQk ? kI Akwl q^q swihb nUM ieh huknmw jwrI krn dw iKAwl nhIN sI
24 julweI nUM Akwl q^q swihb qoN AYlwx kr ky ptnw swihb dy hukmnwmy nUM ? kI Akwl q^q swihb ny ies dI mnzUrI idqI sI jW iPr ieh ikhw sI ik ieh
r`d krn dI g`l vI hoeI hY [ kI ieh dovyN kwrvweIAW shI hn ? kI iksy is`K nUM pMQ hukmnwmw mirAwdw dy ault hY ? (Ajy vI Akwl q^q ny ies bwry kuJ nhIN ikhw) [
ivcoN CyikAw jw skdw hY ? iksy nUM iks vjh kr ky pMQ coN CyikAw jw skdw hY ? ies hukmnwmy hyTW “inhMg gRMQI, gRMQI, rswldwr v srbrwh, vkIl, DUpIey, pujwrI”
iksy nUM pMQ ivcoN Cykx dw qrIkw kI hoxw cwhIdw hY ? kI is`KW dy pMj q^q hn? kI qy iek mwstr (ausqwd) dy vI dsq^q sn [ iPr jUn 1984 dy BwrqI POj dyy
Akwl q^q swihb Asl q^q hY qy bwkI “q^q” aus dy mwqihq hn ? kI isr& drbwr swihb ‘qy hmly sbMDI iesy q^q qoN jwrI hoieAw iek hukmnwmw vI hY ijhVw
Akwl q^q swihb hI q^q hY qy bwkI swbk q^q hn jW gurduAwry hn ? kI iksy zYl isMG qy bUtw isMG vZYrw dy i^lw& jwrI hoieAw sI [ Akwl q^q swihb ny qW
“q^q” qoN jwrI hukmnwmw Akwl q^q qoN r`d hoo skdw hY ? kI Akwl q^q swihb dw aus bwry vI kdy “r`d krn” jW “qwkq qoN bwhrI hukmnwmw”AwK ky r`d nhIN kIqw [
jQydwr vI huMdw hY ? (1920 qoN qW hY eI) [ kI Akwl q^q swihb dw muK syvwdwr pr iek iKAwl rhy ik ies vkq mYN hzUr swihb dy aupr izkr kIqy “hukmnwmy”
isr& grMQIAW ivcoN hI bx skdw hY ? Gto-Gt 1930 qoN mgroN qW (pRo. drSn isMG, nUM “mirAwdw muqwibk” jW “mirAwdw dy ault” nhIN kih irhw [ ieMj hI mYN ptnw
BweI rxjIq isMG qy jsbIr isMG rofy nUM C`f ky) isr& gRMQIAW nUM hI ieh “Ahudw” swihb dy hukmnwmy nUM shI jW Zlq nhIN kih irhw [ kwlw APZwnw horW dy i^lw&
hwisl huMdw AwieAw hY [ iPr (A-gRMQIAW ivcoN) BweI rxjIq isMG qy jsbIr isMG rofy hukmnwmw vI jwrI hox dy nwl hI mu^wl&q dw mOjUA bx igAw hY [ BwvyN mYN Akwl
nUM lwey jwx dy kwrnW Aqy aunHW dy rol dw izkr vI krnw pvygw [ iPr mnjIq isMG dy q^q swihb bwry cwr ikqwbW ilKIAW hn qy q^q swihb dw &ls&w cMgI qrHW
“ikrdwr” dI g`l vI krnI pvygI [ pr h`Qly mzmun ivc mYN ienHW ivcoN iksy dI jwxdw hW (Gto-Gt 90% jQydwrW qoN vDyry smJdw hW) pr iPr vI mYN koeI it`pxI
nwmzdgI, aus dy dy rol, aus dI is`KI bwry vwk&IAq jW aus dI S^sIAq bwry koeI nhIN dy irhw [ ieh kOmI msly hn qy kOm nUM iekiTAW, pMQ rUp ivc bYT ky, hI ienHW
g`l nhIN krnI [ ies sbMDI mYN pihloN ilK cukw hW qy ies bwry hor iPr shI [ dw inptwrw krnw cwhIdw hY [
ies ivc koeI S`k nhIN ik Akwl q^q swihb pMQ dI suprIm AQwrtI hY [ pr ieh mYN Asl nukqy vl Pyr AwauNdw hW [ A`j pMQ swhvyN drpyS cMd bVy Aihm nukqy hn
AQwrtI nw qW eImwrq dI hY qy nw hI ies dy muK svwdwr dI qy nw hI pMj jQydwrW dI [ pwrtIAW dI eykqw, coxW, DVy, sB svwl tOhVw-bwdl-mwn-qlvMfI-srbjoq isMG
[ ieh ies jmwq (ieMstIicaUSn) dw Adb hY ijs dy ipCokV ivc pMQ vloN ies bydI Awpy nij`T lYxgy [ hW, pMQ dy Biv`K bwry PYslw sB ny iml ky krnw hY [ pr
jmwq nUM idqI qwkq Aqy ies dy &ls&y ivc swiml pMQk ûdmuîqAwrI dI muj`sm A`j sB qoN Aihm nukqw hY pMQ dI sB qoN Aihm jmwq Akwl q^q swihb dy Adb,
hsqI dw mrkz hY [ “Akwl q^q swihb dw jQydwr” Ahudw 12 AkqUbr 1920 ies dI Swn, ies dy mwx dw [ svwl hY ik ies dw muK syvwdwr kOx hovy ? aus nUM
(Swied ies qoN vI coKw icr mgroN) dI DwVq hY [ pihloN kuJ icr q^q swihb dw ikvyN cuixAw jwvy ? Akwl q^q swihb dIAW kwrvweIAW dw dwierw kI hovy ? auQy
srbrwh irhw sI [ swfy kol ArUV isNG dw nW AwauNdw hY [ auh drAsl gurduAwrw ikvyN PYsly ley jwx ? pMQ v`l ip`T idKwaux vwly nwl ikvyN nijìTAw jwvy ? iksy
jW eImwrq dw ingrwn vrgw Ahudw sI [ ies qoN pihlW 1830-40 ivc gurmuK isMG is`K nUM pMQ ivcoN kOx Cyk skdw hY ? iks nUM ikvyN Aqy iks vjh krkyy CyikAw jw
dw nW srbrwh vjoN AwauNdw hY [ auh igAwnI sMq isMG dw puqr sI [ aus ny jrnYl skdw hY ? Akwl q^q swihb kI hY ? ptnw swihb, kysgVH, dmdmw swihb, hzUr
hrI isMG nlvw v`loN Akwl q^q swihb dI eImwrq qy sonw lwey jwx vwly svw l`K swihb kI hn ? kI auh q^q hn jw gurduAwry hn ? ieh swry qy ienHW ivcoN auTx
rupY hVp kr ley sn [ auN\ aus dI mOq lwhOr drbwr ivc hoeIAW swijSW dy mwhOl vwly nukiqAW nUM ivcwrn dI A`j bVI v`fI loV hY [ mYN ienHW nukiqAW bwry koeI injI
ivc hoeI sI qy aus dI lwS qk dw vI pqw nhIN sI ligAw [ it`pxI nhIN dy irhw qy nw hI iksy is`K nUM ieh svwl prYs ivc ivcwrny cwhIdy hn
gurmuK isMG qoN pihlW, drbwr swihb dy srbrwh sMq isMG dy huMidAW hI AkwlI PUlw [ ieh pMQ dy kOmI svwl hn qy ienHW nUM isr& pMQk hsqIAW nUM hI ivcwrnw cwhIdw
isMG Akwl q^q swihb dy muK syvwdwr sn [ aunHW dy nW nwl kdy srbrwh jW jQydwr hY [ ies sbMDI iek smu`cw, nuMmwieMdw, pMQk iek`T bulwaux dI loV hY ijs ivc
l&z nhIN sI vriqAw igAw [ 1930 qoN pihlW dI iksy ikqwb ivc aunHW nUM jQydwr ivdvwn vDyry Awaux qy AwgU Gt qy jo nuMmwieMdw AwgU Awaux auh sunx dI Kycl vDyry
nhIN ikhw igAw [ hW, auh imsl ShIdW dy jW inhMg isMGW dy jQydwr zrUr sn [ Xwin krn qy bolx dI Gt [ ies ivc prYs nUM hrigz nw bulwieAw jwvy [ ieh iek`T hI
jQydwr nW dw koeI Ahudw nhIN sI [ iPr BweI mnI isMG kOx sn ? aunHW idnW ivc rOl-GcOlw ^qm kr skdw hY [
AKOqI q`q Kwlsw Aqy AKOqI bMdeI Kwlsw dy JgVy dw PYslw iks ny kIqw sI ?
qvwrI^ dsdI hY ik ijs vyly pMQ kol ieh mslw drpyS AwieAw sI qW Akwl q^q jd qk ieh iek`T nhIN ho skdw mihMdr isMG romwxw Aqy gurb^S isMG kwlw
swihb mUhry iek`T hoieAw sI [ ieho ijhy iek`T hirmMdr (drbwr) swihb ivc nhIN A&Zwnw bwry “hukmnwmy” mulqvI kr idqy jwxy cwhIdy hn [ vrnw ieh rOl GcOlw
sI hoieAw krdy [ ies iek`T ivc BweI mnI isMG jI gurU gRMQ sihb jI dI qwibAw pMQ dw bVw v`fw nukswn krygw [ pMQ dI “q^q” ieMstIicaUt A`j auh hsqI nhIN
bYTy sn aunHW ny sMgq dI mnzUrI nwl ieh gurmqw (Swied mqw sI) kIqw sI ik AKOqI rKdI jo ies dw mUl hY qy jo pihlW sI [ A`gy hI pMQ dw bVw nukswn ho cukw hY [
q`q Kwlsw Aqy AKOqI bMdeI Kwlsw, dohW dy nW ilK ky do prcIAW srovr ivc pw Ajy vylw hY sMBl jweIey [
idqIAW jwx [ hux vyiKAw jwvy qW aus vkq koeI pMj AKOqI isMG swihbwn q^q fwktr hrijMdr isMG idlgIr,
swihb ‘qy nhIN sn bYTy qy myz ‘qy ikrpwnW rK ky mIitMg kIqI hovy [ ieh koeI PYslw [email protected]
vI nhIN sI, ieh koeI hukmnwmw vI nhIN sI, ieh qW iek iksm dI swied lwtrI sI, *****
ijs dI inkl Awvy auh shI mMinAw jwxw sI [ hYrwnI dI g`l ieh hY ik ies qrIky isWKI nUM lWgI isAuNk nUM brdfsLq kdoN qWk krngy lok?
nwl Awey nqIjy nUM vI AKOqI bMdeI Kwlsw ny mMnx qoN nWh kr idqI sI qy ies mgroN -jiqMdr pnUM
dohW DiVAW dy BlvwnW dI kuSqI nwl PYslw krn dw smJOqw kIqw sI [ auN\ ieh vI dUjy nfnk gurU aMgd dyv jI ny mlfr rfg dI vfr ivWc Purmfieaf sI:
AjIb PYslw sI [ ies qoN vI vD hYrwnI dI g`l ieh hYY ik ies mgroN vI AKOqI bMdeI nfAu PkIrY pfiqsfhu mUrK pMizqu nfAu..
Kwlsw dy AwgU Amr isMG ny AVI kIqI sI [ is`K qvwrI^ ivc ikqy ieh nhIN AwauNdw
aMDy kf nfAu pfrKU eyvy kry guafAu..
ieliq kf nfAu cAuDrI kUVI pUry QfAu.. qy Aus dIaF cOkIaF Br cuWkf sI. jdoN ipafrf isMG nuUM pMQ-doKI
nfnk gurmuiK jfxIaY kil kf eyhu inafAu.. afiKaf igaf qF Aus dy ‘gRMQ` ivWc afpxIaF Poto CpIaF hox kfrn
arQfq: kMgfl afdmI nUM jdoN bfdsLfh afiKaf jfvy, mLUrK nUM jdoN sLmsLyr isMMG nUM akfl qKLq AuWqy pysL ho ky qnKfh vI lvfAuxI aqy
pMizq (jF igafnvfn) ikhf jfvy, aMnHf (aWKF df jF akl df) pfrKU BugqxI peI sI. pr sLmsLyr isMG df ikWsf qF hux sfhmxy afieaf
aKvfey, eydF dIaF Ault-pult gWlF hox, sLrfrqI bMdf cODrI bx hY, ies qoN pihlF ikMny sfDF dy krUp ichry bynkfb ho cuWky hn.
bYTy, JUTI aOrq sB qoN aglI QF mWl lvy, qF nfnk jI dy gurmuK
smJ lYx ik ieh vrqfrf kiljug df hY. bfbf DnvMq isMG df mfmlf vI AuiTaf sI. Aus AuWqy ieWk nfbflg
lVkI nfl blfqkfr df dosL lfieaf igaf sI. kys sRI akfl qKLq
asIN ieWQy ieh nhIN kihx cfhuMdy ik Auh ikhVI JUTI aOrq hY ijhVI sfihb aWgy pysL hoieaf. akfl qKLq AuWqy cOkVy mfrI bYTy sWjxF ny
sB qoN aWgy jf ky QF mWldI hY, Auh ikhVf ‘aMnHf` hY jo Kud gurU sMmx qF Jtfpt kWZ idWqy, pr ipWCoN pqf nhIN kI hoieaf, Aus kuVI
sfihbfn dI sLfn dy iKlfPL ikqfbF ilK ky dUijaF nUM isWKI ivruWD nfl vfpry kihr nUM GWty-kOzIaF rlf DWiraf. isWDy dosL lWg gey ik
ilKx dy dosLI TihrfAuNdf hY, jF ikhVf sLrfrqI bMdf afpxy aYbF AuWqy ies mfmly ivWc PLYslf krn vflIaF aWKF notF dI cmk aWgy cuMiDaf
prdf pfAux leI pMQ dI bWukl ivWc lukdf iPrdf hY, pr ieh jLrUr geIaF hn. iehnF dosLF dI jFc vI AunHF dy hI hvfly ho geI, ijnHF
kihxf cfhMudy hF ik gurU sfihb df afiKaf Purmfn aWj jy iksy Kyqr ivruWD dosL lfey gey sI qy AunHF ny bVy arfm nfl afpxy afp nUM afpy
ivWc aWKr-aWKr sWcf isWD ho irhf hY, qF Auh Kyqr isWKI df hY. brI kr ilaf. dunIaF dI iksy vI adflq ivWc eynf GtIaf nftk
isWKI dunIaf df sB qoN ipWCoN pRgt hoieaf Drm hY. ies dI buinafd kdy nhIN Kyizaf igaf ik ijs ivruWD dosL lfieaf jfvy, Ausy aWgy
Aus vkq dy BfrqI smfj aMdrly dovyN pRmuWK DrmF: ihMdU Drm aqy suxvfeI hovy qy Ausy nUM ieh PLYslf krn df hWk hovy ik dosL JUTf hY
ieslfm, dIaF burfeIaF dy ivroD AuWqy rWKI geI sI. ivcoilaF nUM jF sWcf. pr ieQy ieh vI ho igaf. DnvMq isMG nUM akfl qKLq vWloN
ivWc-Ehlf krnoN rok ky pursL nUM pRmfqmf nfl isWDI phuMc df mfrg dosL mukq kIqy jfx ipWCoN mfmlf puls kol jf puWjf qy hux Auho sfD
vI dWisaf igaf sI qy sdfcfrk gRihsq jIvn dI jFc vI. PLflqU jylH bYTf hoieaf hY.
krm-kFzF qoN vrj ky ikrq krn qy vMz Ckx dI syD idWqI geI sI.
pfT-pUjf leI lMmy joqry lfAux dI QF ikrq kridaF nfl dI nfl hI kuWJ sfl pihlF dmdmI tksfl nfl sMbMDq ieWk BfeI jsbIr isMG
ieh kMm krI jfx dI isWiKaf idWqI geI sI. Bgq qrlocn ny puWiCaf ivdysLF ivWc isWKI dy pRcfr leI igaf sI. EQy jf ky Auh ieWk idn
sI ik jy BgqI ivWc ruWJy rhIey qF Gr dI kfr kdoN krIey? nfmdyv jI ieWk vysvf (kfl-grl) nfl mOj-msqI krn qur ipaf. agly idn
ny juafb idWqf sI, kbIr jI ny slokF ivWc ieMj vrxn kIqf hY: Aus vysvf ny puls kol ‘BfeI` jsbIr isMMG ivruWD gYr-kudrqI
nfmf khY iqlocnf muWK qy rfmu sMmfil.. jLbrdsqI dy dosL lf ky muWkdmf drj krvf idWqf. Auh pihlF ies
hfQ pfAu kir kfmu sBu cIqu inrMjn nfil.. gWloN muWkiraf ik Aus nUM qF aMgryjLI hI nhIN afAuNdI, gorI kfl-
arQfq: nfmdyv ny iqrlocn nUM ikhf, ‘mUMh qoN rfm bolI jfh, hWQI- grl Auh ikvyN sWd skdf sI. jdoN ieh sfbq ho igaf ik Aus nuUM
pYrI sB kMm krI jfh, icWq inrMjn (akfl purK) nfl lfeI rWK.` aMgryjLI afAuNdI hY, iPr ieh kihx lWg ipaf ik Aus ny ‘sOdy` dI
eynf sOKf rsqf iksy vI hor Drm ivWc sLfied iksy ny nf dWisaf hovy. AulMGxf nhIN kIqI, pr zfktrI irport ny ieh JUT vI nMgf kr
pr ies aWq dy sOKy mfrg ivWc vI bdo-bdI dy rfh-idKfvy sMq, bfby, idWqf. burI qrHF Ps gey Aus Dfrimk afgU nUM aMq ivWc vkIl ny ieh
zyrydfr (qy jQydfr vI) afpxy nfky lf bYTy hn. lokF nUM gurU sfihb df puWC ilaf ik hux dosL qF sfbq ho hI gey ny, isrPL eynf dWs idE ik
AupdysL dyx vfly ieh lok afp ikho-ijhy ikrdfr dy mflk hn, Aus ieWk Dfrimk afgU ho ky ieho ijhf kMm krn vyly quhfnUM rWb df zr
bfry gurU sfihb df ieh Purmfn TIk lWgdf hY: nhIN sI afieaf? kI quhfzI jLmIr ny nhIN sI tuMibaf? jvfb bVf
glI asI cMgIaf afcfrI burIafh.. bysLrmI aqy inrlWjqf dIaF hWdF pfr krn vflf sI. kihx lWgf:
mnhu kusuDf kflIaf bfhir ictvIafh.. ‘‘iKafl qF afieaf sI, pr iPr mYN soicaf, vfps jf ky qnKfh lvf
arQfq: gWlIN asIN cMgy hF, ikrdfr dy bury hF. mn vWloN qF kflKoN lvFgf qy pfp qoN mukq ho jfvFgf.`` Auos dI kflI krqUq aqy nIcqf
kfly hF, pr bfhroN bgly nfloN icWty hF. BrI ieh sLbdfvlI jdoN dunIaf Br dy pMjfbI aKLbfrF-rsilaF df
kI aWj asIN ieh sfrf kuWJ sWc hoieaf nhIN vyK rhy? isLMgfr bx geI, dmdmI tksfl ny isrPL eynf spWsLtIkrn jfrI
sfzy sfhmxy qfjLf imsfl hY sMq sLmsLyr isMG jgyVy vfly dI. Auh kIqf sI ik hux Aus df tksfl nfl koeI sMbMD nhIN.
afpxy puWqrF vrgy zrfeIvr dI pqnI dI ieWjLq nfl iKlvfV krn
qur ipaf. ieho ijhf kfmI kIVf ieMtrnYsLnl sMq smfj df pRDfn nfnksr sMprdf isWK smfj ivWc bVy siqkfr nfl vyKI jFdI sI,
bixaf hoieaf sI. pihlF ieh aWqvfdIaF nfl lukvIN sFJ rWKdf sI, pr hux ies dy aMdrlf kWc vI lokF dI sWQ ivWc jLfhr hoeI jf irhf
iPr bfdl srkfr smyN bfdl pirvfr df imhr Biraf hWQ isr AuWqy hY.
hox df lfhf lY ky ieWk aWqvfdI vflI koTI df mflk bx bYTf. jdoN pihlF ieh ikWsy sfhmxy afey sn ik Aus sMprdf dy muWK dPLqr
bIbI jgIr kOr dI pRDfngI dy idnIN sMq smfj ieWk qoN do hoey qF Auh AuWqy kbjLy leI ‘sMq` aKvfAux vfly do DVvYlF dy gYNg zFgF,
vI ieWk sMq smfj df pRDfn bx igaf. gMzfisaF qy ikrpfnF nfl ikvyN lV-mr rhy hn. iPr ieh Byd KuWlHf
ik pRDfn mMqrI nrismhf rfE dI byVI zob cuWkf cMdrf svfmI vI
sLuWkrvfr dy idn jdoN lok ies ByKI sfD dI iCWqr-kuWt kr rhy sn, nfnksr sMprdf dy muWK kyNdr ivWc af ky isWKI ivrooDI smJy jFdy
jlUs iks df inkl irhf sI? Aus df iekWly df nhIN, Aus AuWqy imhr hvn-XuWg kr jFdf hY. pr lokF dIaF aWKF EdoN tWzIaF rih geIaF
Biraf hWQ rWKx vfilaF df vI nfl hI inklI jFdf sI, ijnHF Kfqr jdoN Aus sMprdf dy luiDafxy lfgy pYNdy ieWk zyry ivWcoN ieWk bIbI ny
Auh Dfrimk mMc qoN ibafnbfjLI krdf rihMdf sI. ieho sMq sLmsLyr rfh jFdy lokF nUM cIkF mfr-mfr ky afiKaf ik mYnUM iehnF kfmI
isMG iksy vkq ipafrf isMG Binafry vfly dy zyry nMU vI mfnqf dy cWukf dirMidaF qoN bcfE. Auh ipCly do-iqMn idnF qoN zyry aMdrly syvfdfrF
dI hvs df isLkfr ho rhI sI. nUM pfsy krky gurduafiraF df pRbMD isWKF dI cuxI hoeI sLRomxI
gurduafrf pRbMDk kmytI dy hvfly kIqf sI. aWj iPr Auho hfl bxdf
ies ipWCoN prdf cuWikaf igaf nkodr nyVly nfnksr zyry dy muWKI jf irhf hY.
‘bfbf` gurbKLsL isMG AurPL lWzU df. ieWk jvfn aOrq nfl Aus dI
ieqrfjLXog Poto jdoN aKLbfr ivWc CpI qF keI idn Aus dIaF Poto ieho ijhy kukrmIaF dI phuMc hux isWKF dI cuxI hoeI gurduafrf
kfpIaF nyVly ijLilHaF hI nhIN, pMjfb Br dy nfnksrI zyiraF duafly pRbMDk kmytI aMdr vI jf puWjI hY. iesy krky ‘sMq` lPLjL nUM msMdF
rihMdy lokF ivWc hWQoN-hWQI GuMmdIaF rhIaF. ipWCoN Auh nUM ieWk qy mhMqF vFg bdnfm huMdf vyK ky EQoN vfly cuWp kIqy rihMdy hn.
hyrfPyrI dy kys ivWc ieWk sfl dI kYd dI sjLf vI ho geI, ijs dI hflq ieh hY ik Drm pUrI qrHF iBRsLt isafsI afgUaF aqy zyrydfr
apIl krn ipWCoN Auh jLmfnq AuWqy hY. Aus df kfrobfr kuWJ TMZf pYNdf sfDF dI kTpuqlI bx cuWkf hY aqy kUV dI cfry pfsy pRDfngI hY. ies
vyK ky mflvy df ieWk bMdUkbfjLF ivcfly iGiraf rihx vflf nOjvfn mfhOl ivWc isWK jgq aMdr ieWk nvF ivcfr aMgVfeI lY irhf hY. jy
bfbf Aus dy hWk ivWc keI idn nkodr ielfky ivWc kIrqn kr-kr ky Auh ivcfr jLor PV igaf qF aWj dy KWbI-Kfn KoijaF nhIN lWBxy,
Aus dI vizafeI krdf irhf. bfad ivWc ieWk qKLq sfihb df Kud pr Aus ivcfr dI AuTfx eynI sirl nhIN. isWKI nUM lWgI ies isAuNk
keI ivvfdF ivWc iGiraf jQydfr vI af ky Aucycf drsLn dy ky igaf, nUM afKr brdfsLq vI ikMnf ku icr krngy lok?
qF ju Aus df pfr Auqfrf ho sky. bfby gurbKLsL isMG AurPL lWzU df kys
*****
vI akfl qKLq sfihb qWk puWjf sI, pr Aus df vfl ivMgf nhIN sI
hoieaf. Aus ny EdoN dy muWK mMqrI s: pRkfsL isMG bfdl nUM sony df " ikv sicE`r` hoeIEY ?"
mukt pihnf ky snmfnq kIqf hoieaf sI qy bfdl sfihb dy iesLfry gurdyv isMG sMG`, ikcnr, kYnyf`
AuWqy Qfpy hoey jQydfr sfihb ny Aus dI Poto ieh kih ky rWd kr idWqI
ik bfbf afKdf hY: Poto ivWc aOrq nhIN, ieh qF koeI muMzf hI kuVIaF gurU gRQ sìhb jI dI b`xI iek jIvn j`c hY | ijMdgI jIx d` iek FMg hY |
vfly kWpVy pfeI bYTf hY. ieh inr` boiDk kl`b`zIE~ ( not a path of intellectual exercises only)
d` m`rg nhIN hY | ies m`rg qy c@ilE~ hI koeI l`B ho skd` hY | jy ies nMU
iesy nfnksrI sMprdf df ivdysLF ivcly keI gurduafry (asl ivWc inr` idm`gI soc qk hI sImq r@KIey , jIvn dy Eml ivc@ hMFàux d` wqn
n`krIey q~ ies d` koeI l`B nhIN ho skd` | ies krky mnuKq` dy kilE`x
zyry) vI ivvfd df kfrn bx cuWky hn. ieh lok afpxy zyiraF nUM
leIgurU gRMQ sìhb ivc@ d@sI jIvn j`c, ijs nMU gurmq ikh` j`d~ hY, aus qyy
‘TfT` afKdy hn qy pUry TfT nfl rihMdy hn. keI QFvF AuWqy afpxy
sLrDflUaF nfl AunHF vWloN mfrIaF TWgIaF dIaF isLkfieqF kynYzf, clx`, B`v E`pxy jIvn dy Eml iv@c ilEàux` jrUrI hY | Eqy K`s krky
ieMglYNz, isMGfpur, mlysLIaf qy ieMzonysLIaf qoN sfzy kol sbUqF smyq Ejoky wug ivc@ ij@Qy mnu@KI soc qy pd`rQv`d h`vI hoieE` bYT` hY | Ejoky mnu@
puWjIaF hn. ies bfry keI kuWJ aKLbfrF ivWc Cpdf rihx dy bfvjUd Kd` suBÈ kuJ ieho ijh` bxd` j` irh` hY ik ieh E`pxy hr kMm iv@ c
kdy iksy Dfrimk adfry ny, kdy iksy sLRomxI kmytI ny, ies vrqfry mn`PyôrI nUM mu@K r@Kd` hY | in@jI l`lc krky E`psI qnÀ iv@c v`D` ho irh`
hYY Eqy sMs`r dy Emn leI iek vf`@ ^qr` bxd` j` irh` hY |
df rfh rokx df iKafl nhIN kIqf. ieho ijhy keI zyry hn, ijWQy sfDF
ny jLmIn-dojL (aMzr grfAUNz) eyar-kMzIsLnz kmry bxvf rWKy hn. gurb`xI d` Eml:- gurU gRMQ sìhb jI dI b`xI iek s`v~ pD@r`jIvn jIx
d` FMg sKàuNdI hY | ijs qy Eml kIiqE~ mnu@K iek sPl qy EnMdmeI
ieh kmry sfAUNz-prUPL vI hn. mrd sLrDflUaF ivWcoN qF koeI vWzy
jIvn jIE skd` hY | ieh eysy DrqI qy rihMd` hoieE` jIvn-mukq ho skd`
Brosy vflf hI AunHF kmiraF qWk jf skdf hY, pr aOrqF nUM ‘Kfs gWl hY Eqy dUsirE~ leI vI jIvn-mukqI pàux iv@c shèI ho skd` hY | ieh 's
krnI` kih ky AunHF BoiraF ivWc lY jfxf afm gWl hY. icE`r` bx skd` hY | gurU gRQM sìhb dy EKIr iv@c 'mudM`vxI mhl` 5' dy
isrlyK hyT Sbd drj hY : "Q`l ivic iqMin vsqU peIA squ sMqoK vIc`ro ||
mqlb kI hY iehnF zyiraF df? kfhdy leI hn ieh? jdoN isWKF nUM EMimRq n`mu T`kru pieA ijs k` sBs ED`ro" || '1'
isWDf akfl purK nfl juVn df AupdysL gurU sfihb dy gey sn qF ieh ies s`ry Sbd dy B`v ErQ mYN ies qr~H lYd~ h~ ik gurU p`qS`h sMs `r nUM
bdobdI dy kimsLn eyjMt ikWQoN ivWc afx vVy hn? anykF zyry hn, smJ` rhy hn ik BèI gurU gRMQ sìhb jI dI b`xI ny iek EYs` igE`n dy id
ijWQy sRI gurU gMRQ sfihb sfhmxy mfieaf rWK ky mWQf tykxf mnHF hY, q@`hY, iek EYsI vIc`rD`r` dy id@qI hY, jo vI pr`xI ies gRMQ iv@ c id@qI is@iK
pr jy iksy ny kuWJ Byt krnf hovy qF Aus nUM ‘gupq dfn` bfbf jI nMU E` nUM E`pxy jIvn dy Eml iv@c ilEèyg`, aus d` jIvn suKI ho jèyg`, aus
Byt krn nuUM ikhf jFdf hY. kroVF rupey dI kmfeI hMudI hY, tYks koeI dI qmH` Eqy qO^ly mu@k j`xgy |†††††
dyxf nhIN pYNdf. zyiraF dI kmfeI `coN KrIdIaF jLmInF afpxy jF afpxy
'sicE`r`' d` kI B`v hY? EÀ gurU gMRQ sìhb jI dI b`xI iv@coN 'sicE`r`' d
irsLqydfrF dy nFa krvfeI jfxf iehnF dy ikrdfr df sbUq hY. ieho
` B`v ErQ lB@x d` wqn krIey :
ijhy keI zyrydfrF ny huisLafrpur dI kMZI ivWc jf ky vWzy-vWzy PLfrm "sicE`r isK bih siqgur pìs G`lin kUiVE`r n lBnI ikqY Qìe B`ly "|| '2'
EdF hI bxf ley hn, ijvyN kuWJ aWq dy iBRsLt puls aqy isvl qy†"sicE`rI scu sMicE` s`cau n`mu Emol"|| '3†
aiDkfrIaF jF isafsI afgUaF ny bxfey hoey hn. "ijsdY EMidr scu hY so sc` n`mu muiK scu Elèy"||’4’
gurU gRMQ sìhb jI dI vIc`rD`r` muq`bk "sicE`r`" j~ "sicE`ry" auhI
ieWk vfr ieho ijhf vrqfrf dsvyN gurU dy vkq sfhmxy afieaf sI, pr`xI ho skdy hn jo gurmq nUM E`pxy jIvn d` ED`r bxàuNdy hn | auhI
jdoN msMdF nUM qyl dy kVfihaF ivWc sfVnf ipaf sI. iPr ieh vrqfrf siqgur p`s bYTy smJy j~dy hn | ssM`r d` hr pr`xI E`pxy jIvn iv@ c su@K
mìxE~ c`hudM` hY | su@K dI B`l ivc sB E`sIN p`sIN B@jy iPrdy hn | jIvn
jnrl zfier nUM jilHaFvfly bfg ivWc golI clfey jfx dI bhfdrI
leI ieh su@K koeI DMn-dolq iv@coN B`ld` hY, koeI DIE~ puqr~ iv@ coN, koeI Soh
bdly akfl qKLq sfihb qoN isropf dyx qy qrn qfrn dy drbfr rq Eqy r`j-B`g ivcoN | pr jy E`pxy E`s p`s iDE`n m`r ky dyiKey, peI
sfihb dI drsLnI izEZI aWgy kMjrI df nfc krvfAux ny sfhmxy ijnH~ p`s ieh sB kuJ hY (DMn Eìd) kI auh suuKI hn? auq@r n`h iv@c hI
ilaFdf sI. Aus ivruWD AuWTI gurduafrf suDfr lihr ny mhFpfpI mhMqF imld` hY |
su@K pr`pq iks qrH~ hovy ? ijs sdIvI s@uK dI B`l ivc@ EsIN dOVy iPrdy h~,a jpu jI sìhb dI b`xI iv@c gurU n`nk p`qS`h ies DrqI nUM "Drms`l" ki
uh su@K pr`pq iks qrH~ hovy ? q~ik s`fy mn dI Btkx` mu@k jèy, EsIN hMdy hn | B`v, DrqI hI Drm kmàux dI Q~ hY|
E`qimk EnMd m`x skIey | sdIvI su@K m`nx leI, E`qimk EnMd m`nx leIh "r`qI ruqI iQqI v`r || pvx p`xI EgnI p`q`l ||
I gurmq ny 'sicE`r`'bxn dI loV d@sI hY | gurmq ny ieh vIc`r cMg I qrH~ iqsu ivic DrqI Qìp rKI Drms`l"|| '12'
smJ` idq@` hY ik pd`rQv`d E`qimk su@K d` s`Dn nhIN bx skd` | gu rmq ies vIc`r r`hIN gurU p`qS`h mnuKq` nMU smJ` rhy hn ik BèI, prm`qm` ny
d` PYsl` hY :
"suKu n`hI bhuqy Din K`ty || suK n`hI pyKy inriq n`ty"| ies DrqI qy qyrIE~ loV~ pUrIE~ kr id@qIE~ hn | hux qUM Drm km` ky
"suK n`hI bhu dys kmèy || srb suK` hir hir gux gèy"|| '5' 'sicE`r`' bx j` | Drm kmàux` iks qHr~ hY ? Drm kmàux dI iv@DI gurb
s`ry suK~ d` su@K m`nx dI jugqI ikhVI hY ? `xI iv@c "BijA p`rbRhm" d@sI geI hY |†
"srb suK` hir hir gux gèy"| "qij siB Brm BijA p`rbRhm"|| '13'
prm`qm` dI isPq sl`h dy gIq gàux n`l s`ry su@K~ dI pr`pqI ho j~dI hY | 'Sbd gurU', gurU gRMQ sìhb jI dI b`xI dy igE`n dI lo iv@c cldy hoey,
B`v, r@bI gux` nUM mn iv@c bs` ky, jIvn dyy Eml r`hIN hMFàux n`l jIvn su EigE`nq` k`rn pey hoey, Brm-BulyiKE~ iv@coN inklx d` wqn krn` hY E
KI ho j~d` hY | qy E`pxy jIvn dy Eml r`hIN suE`s suE`s hMFàux dI koiSS krnI hY | myrI
"ikv sicE`r` hoeIEY"? 'jpu jI' sìhb dI pihlI pOaUVI iv@c gurU p`qS`h i smJy ieho Drm kmàux` hY Eqy 'sicE`r`' bxn d` B`v hY | gurU gRM Q sìhb
eh suE`l krdy hn : jI dI b`xI iv@c ieh gl v`r v`r EàuNdI hY ik prm`qm` dy gux gàuxy c`h
"ikv sicE`r` hoeIEY ikv kUVy qutY pìl "|| Idy hn | aus d` j`p Eqyy ismrn krn` c`hId` hY | r@b j~ prm`qm` ikho ij
haUmY,mYN-myrI Eqy hMk`r qoN Kl`sI iks qHr~ hovy ? EsIN sicE`ry iks qHr~ b h`hY, auh ik@Qy rihMd` hY ? ies qHr~ dy Enyk~ hI suE`l mnu@KI mn EMdr auT
x skdyyh~? EglI quk iv@c gurU n`nk p`qS`h auq@r idMdy hn :-- dy
"hukim rjèI clx` n`nk iliKE` n`l"|| '6' rihMdy hn | s`fI Ej dI vIc`r n`l vI ies d` sbMD hY | EÀ vIc`rky dyKI
gurmq ny sicE`r` bxn dI iv@DI "huikm rjèI clx`," d@sI hY | EsIN ey ik gurmq d` r@b j~ prm`qm` ikho ijh` hY |
huikm rjèI clx` nhIN j`xdy ies leI duKI huMdy h~ |
"jb lgu hukm n bUJq` qb hI lau duKIE`|| r@b j~ prm`qm` v`ry gurmq dI vIc`r:- gurmq dy r@b dI pRIB`S` EsIN 'jpu
†gurimil hukmu pCìxE` qb hI qy suKIE`"|| '7' jI' sìhb dy E`rMb iv@c pHV skdy h~, ijs nUM 'mUl mMqr Eqy mMgl`-crn k
su@K kdoN SurU huMd` hY ? 'gurimil huukmu p`CìxE`' jdoN gurU dI sMgiq krky--B` rky vI jìxE~ j~d` hY |
v, gurmq d` jIvn iv@c Eml SurU hoo igE`, "qb hI qy suKIE`"| "1A, siqn`m, krq` purK, inrBau ,inrvYr ,
Ek`l mUriq ,EjUnI, sYBM, gur pRsìd"|| '14'
r@bI hukm kI hY ?: kuJ ivdv`n` ny hukm dy ErQ ies pRk`r kIqy hn : ieh gurmq d` prm`qm` hY, ijs dI isPq sl`h krky EsIN 'sicE`ry' bx
BèI kH`n isMG jI n`B` hukm dy ErQ "EìgE`"'8' krdy hn | skdy h~ | gurU gRMQ sìhb iv@c n`m j@px dI bhuq vifEèI kIqI geI hY E
pRo:hrbMs isMG ny hukm leI EMgryjI d` Sbd 'will’’9’ vriqE` hY | qy v`r v`r n`m j@px leI ikh` igE` hY |
pRo: gurbcn isMG qìlb hukm nUM " The divine
ordinance’10’ E`Kdy hn |v@K v@K ivdv`n` ny r@bI hukm nUM smJx Eqy smJ n`m kI hY Eqyy EsIN iks d` n`m j@px` hY ?EÀ vic`r krIey: n`m kI hY? :
àux dy wqn kIqy hn | -
r@bI hukm dI ivEìKE` q~ nhIN kIqI j` skdI | pr E`pxI smJ leI, "jyq` kIq` qyq` nàu || ivxu n`vY n`hI ko Qàu"|| '15'
E`pxy sOK leI, koeI n` koeI Sbd`vlI q~ vrqxI hI pvygI | myrI smJy r@bIhu "n`m ky D`ry sgly jMq || n`m ky D`ry KMf bRhmMf ||
km auh r@bI k`nUn hY, auh r@bI ivD`n hY, auh r@bI mrw`d` hY j~ auh r@bI fi n`m ky D`ry E`g`s p`q`l || n`m ky D`ry sgl E`k`r"|| '16'
spln hY, ijs iv@c rih ky j~ ijs muq`bk, prm`qm` dI s`jI hoeI, idsdI EglI quk iv@c gurU p`qS`h iek tu@k PYsl` sux` rhy hn |
Eqy Ex-idsdI kìen`q d` hr ikxk`, hr smyN, E`po E`pxy suB` "Kojq Kojq Koij bIcìrA r`m n`m qq s`r`"|| '17'
muq`bk, E`po E`pxI ikirE` krI j` irh` hY | gurU p`qS`h sMs`r nUM ieh vIc`r smJ` rhy hn ik bVI Koj vIc`r qo N bÈd,
bVI rIsrc qoN bÈd, EsIN eys nqIjy qy phuMcy h~ ik s`rI kìen`q nUM n`m
r@bI hukm nUM smJ ky clx` ikauN jrUrI hY? Eqy n`m nUM hI prm`qm` ikh` igE` hY | n`m qoN ibn` kuJ vI nhIN hY | B`v,
gurmq dI vIc`r r`hIN ijauN ijauN EsIN r@bI hukm nUM smJdy j`v~gy, s`fy sB kuJ prm`qm` E`p hI hY | ieh vIc`r mYN iPr dohr` idE~ ik "n`m nUM hI
EMdro Brm-BulyKy dUr huMdy j`xgy | s`fI surq s@c n`l juVdI jèygI | s`fy prm`qm` Eqy prm`qm` nUM hI n`m ikh` igE` hY | eysy SkqI dI, B`v n`m
EMdroN vYr-ivroD-eIrK`-in@d`-cuglI Eqy gu@sy-igly Eìd Evgux~ d` n`s j~ prm`qm` dI, ivEìKE` mUl mMqr j~ mMgl`-crn iv@c kIqI geI hY | ij
huMd` jèyg`, EsIN 'sicE`ry' bxdy j`v~gy | r@bI huukm nUM smJx leI "Drm s nUM iksy ny r`m, rhIm, El`@, gOf Eqy r@b krky mMinE` hY | gur mq iv@c ie
kmàux" dI loV d@sI geI hY | h s`ry n`m ie@ko SkqI dy lKìek hn | EsIN vIc`r kr cuky h~ ik 'sicE`r
`' bxn leI ' hukim rjèI clx`' hY Eqy 'hukim rjèI' clx leI jIvn dy
Drm kI hY? gurmq ny Drm iks nUM mMinE~ hY ? Eml
"srb Drm mih sRyst Drmu || r`hIN Drm kmàux` hY, Drm kmàux leI n`m j@px`, ismrn krn` Eqy
hir ko n`mu jip inrml krmu"|| '11' inrml krm krn` jrUrI d@isE` igE` hY| ismrn Eqy j@@px dy E@KrI ErQ
jy sMs`r d` ieiqh`s pHVIey q~ pq` lgd` hY ik Drm dy n` qy sB qo N v@D E`m ivdv`n` ny ies qHr~ kIqy hn :-w`d krn`, gux gàuxy, mn dI ivRqI
mn@uKq` d` kql hoieE` hY Eqy Ej vI ho irh` hY | l@K~ kroV~ dIE~ jèyd`d~ iek`gR krky w`d krn` Eqy v`r v`r w`d krn` Eìd | gurmq ny ismrn
PUk ky suE`h kr id@qIE~ j~dIE~ hn | l@K~ nUM byGr qy by-sh`r` kr idq@` j~ krn Eqy n`m j@px nUM ies qHr~ inr` E@KrI ErQ~ iv@c nhIN ilE` | gurb`xI
d` hY | isrP ieh d@sx leI ik s`f` 'Drm' hI vDIE` Drm hY | ieho ijhI
soc r@Kx v`ly sB EDrmI hn | gurmq ny mnu@Kq` nUM ies BulyKy iv@ coN kF@x iv@c q~ Purm`n hY :--
leI ieh d@sx d` wqn kIq` hY ik BèI Ek`lpurK d` n`m j@pdy hoey cMgy kMm "r`m r`m sBu ko khY kihEY r`m n hoie"|| '18'
krny, inrml kMm krny hI sB qoN v@DIE` Drm hY, ieho Drm kmàux` hY | guurmq ny inr` r`m r`m j~ vìhgurU vìhgurU kihx nUM n`m j@px` j~ ismrn`
nhIN mMinE~ | n`m j@px Eqy ismrn krn d` ivS`, gurb`xI dI syD iv@c,
Drm kmàux` ik@Qy hY ? ErQ BrpUr ivEìKE` mMgd` hY | ikauNik n`m j@px Eqy ismrn dy jo B`v
ErQ gurb`xI iv@c d@sy gey hn auhn~ nUM bhuq G@t smiJE` Eqy prcìrE`
j` irh` hY | iv@c ijs qHr~ idK`vy leI D`rimk EKvàux vìlE~ dI DoqI, iqlk Eqy m`
"jpu qpu sMjmu horu koeI n`hI || jb lgu gur k` sbdu n km`hI"|| '19' l`Pyrn d` KMfn kIq` hoieE` hY, eysy qHr~ hI gurb`xI dI vIc`r Eqy jIvn i
gurmq ny Sbd dI kmèI nUM hI j@px` Eqy ismrn krn` mMinE` hY | v@c Eml qoN s@Kx` is@K jy pMj kk`r pèI iPry q~ auh ByKIhY | au s d` n`m
"so jpu so qpu ij siqgur B`vY || j@px` Eqy ismrn krn` isrP idK`v` bx ky rih j~d` hY | Ejyh` krn v`lyy
siqguru kY B`xY vifEèI p`vY ||
n`nk E`pu Coif gur mìh sm`vY"|| '20' †† 'sicEry'' nhIN bx skdy | E`c`rIN s@cy hI sicE`ry bx skdy hn | ikauNik
gurmq d` PYsl` hY :
n`m j@px Eqy ismrn krn d` B`v :-- "kMcn ky kot dqu krI bhu hYvr gYvr d`n ||
gurU gRMQ sìhb jI dI b`xI iv@c d@sI vIc`rD`r` nUM jIvn dy hr suE`s r`hIN E BUim d`nu gaUE` GxI BI EMqir grbu gum`nu ||
ml iv@c ilEàux` hI suE`s suE`s j@px` Eqyy ismrn krn` hY | jIvn dy Em r`mu nìm mn byiDE` guir dIE` scu d`n ||
l r`hIN hI sicE`r` bixE` j` skd` hY | E`pxI roj`n` ijMdgI dy k`ro mn hT buDI kyqIE` kyqy byd bIc`r ||
b`r iv@c, ijauN ijauN EsIN r@bI gux~ nUM (ijs qHr~ srb@q d` Bl` krn`, syv` kyqy bMDn jIE` ky gurmuiK moK duE`ru ||
krnI, duKIE~ d` drd vfàux`, loVbMd` dI shìeq` krnI, iksy nUM fràx` schu ArY sBu ko aupir scu E`c`ru || '26'
nhIN qy n` hI iksy qoN frn` hY, s`rI mnu@K j`qI nUM br`br smJx` Eqy iksy d` gurb`xI dI vIc`r r`hIN gurU p`qS`h s`nUM smJ` rhy hn ik BèI, B`vyN sony d
h@k nhIN m`rn` Eìd Enyk~ hI r@bI gux hn, ijhn` d` ijkr nhIN kIq` j` y ikly d`n kr~, bhuq s`ry vDIE` h`QI, GOVy, gaUE~ qy jmIn d`n kr dyv~ |
skd`) E`pxy EYkSn r`hIN prYkits kr~gy, s`f` jIvn bdld` jèyg`, k`m, sMs`r Br dy D`rimk gRMQ~ d` EiDEYn kr lv~, ies qHr~ krn n`l mn dI
kroD, loB, moh Eqy hMk`r ijhIE~ ivrqIE~ s`fy r`h d` roV` bxn dI haUmYN iv@c v`D` hI huMd` hY | ienH~ s`ry krm~ n`loN, B`v, pun-d`n Eìd n`loN
ibjèy s`fI k`mw`bI iv@c shìek hoxgIE~ | s`f` suBÈ bdld` jèy g`, , sc@` jIvn, sc@` E`c`r, B`v, E`pxy jIvn iv@c roj`n` dy kMm~-k`r~ nUM eIm
EsIN E`p hudrIE~ krnIE~ C@fI j`v~gy, haUmYN Eqy mYN-myrI d` Sor holI holI bM `nd`rI n`l inBàux` sB qoN vDIE` krm hY | sc@` E`c`r, s@c` jIvn "Sbd
d huMd` jèyg`, g`rb`xI dy igE`n dI lo iv@c clidE~ clidE~, s`fy mn gurU" dy igE`n r`hIN hI GiVE` j` skd` hY | "Sbd gurU" dy igE`n dy c`nx
iv@coN EigE`nq` d` hnyr` dUr huMd` jèyg`, s`fy mn duE`ly ipE` hoieE` Brm- iv@ccldy hoey, 'hukim rjèI' clx dI j`c is@KxI hY | r@bI rz` j~ B`xy iv@
j`l tu@tx` SurU ho jèyg` Eqy EsIN 'sicE`ry' bxdy j`v~gy | c
"Sbdu dIpku vrqY iqhu loie || jo c`KY so inrml hoie"|| '21' rihx d` bl is@Kx` hY | B`xy iv@c rihx leI 'Drm kmàux' dI loV hY Eqy
Eqyy "hm sbid muey, sbd mìh jIv`ly BèI, sbdy hI mukiq pèI || 'Drm kmàux' leI n`m j@px` Eqy ismrn krn` hY | gurU gRMQ sìhb jI dI
sbdy mnu qnu inrmlu hoE`, hir visE` mn EèI"|| '22' b`xI EMdr, 'sicE`r`' bxn dI ies jIvn jugqI nUM jdoN EsIN, Eìhs@q`
mn Eqy qn d` inrml hox` hI sicE`r` hox` hY | mYN smJd` h~ ieho r@b nUM p` Eìhs@q` E`pxy roj`n` ijMdgI dy k`rob`r r`hIN, pUrI eIm`nd`rI n`l,
aux` hY | gurmq d` m`rg jMqr~ m~qr~, Poky rsm~-ruE`j~, Sgn`, Ep- inBàux` SurU kr idE~gy, EsIN 'sicE`ry' bxdy j`v~gy | gurU gRMQ sìhb jI
Sgn` Eqy idK`vy leI kIqy ikirE` krm~ d` m`rg nhIN hY | ieh m`rg bR`hm d` PYsl` hY :-
xv`d dy pèy hoey Brm-j`l nUM qoV ky, gurmq dy m`rg qy clidE~ hoieE~ sMG " mlu kUVI nìm auq`rIE`nu jip n`mu hoE` sicE`r"|| '27'
rS krn d` m`rg hY | ies leI is@K ny eysy jIvn iv@c, eysy DrqI qy "gurU n`nk dyv d` E`drS-mnu@K 'sicE`r` hY jo s@cy sMklp~ Eqy s@ cy Eml~
rihMdy hoey, 'hukim rjèI' cldy hoey, sMs`r pRqI Eqy prv`r pRqI, E`pxIE~ d` D`rnI, DrmI, sMqoKI sMjmI, piv@qr, rz` iv@c rihx v`l`, haumY rihq,
ijMmyd`rIE~ nUM eIm`nd`rI n`l inBàuNdyy hoey, sicE`r` bxn` hY | gurmq d` m` ivc`rv`n, hukmI bMd` hY ijs d` ikrd`r s@cI-G`Vq iv@c GiVE` j~d` hY |
rg, sMs`r pRqI Eqy prv`r pRqI, ijMmyd`rIE~ inBàux qoN fr kyhoe y BgOiVE~ jpujI dI EqMlI pauVI Enus`r jq, DIrj, srySt bu@DI, igE`n, Bau, Bàu E
d` m`rg nhIN hY| ieh jIvn iv@c Eàux v`lIE~ EOkV~ n`l qyyn`m-EMimRq ies G`Vq dy mu@K EMg hn | gurU n`nk dyv d` 'sicE`r`' Eqy '
sUrimE~ v~g jUJx vìlE~ d` m`rg hY | sUrmy hI 'sicE`ry' bx skdy hn | pMc'gurU EMgd dyv dI b`xI iv@c s@c`-E`Sk, gurU Erjn dyv dI suKmnI iv@c
"n`nk sy sUr` vrIE`mu, ijin ivchu dustu EhMkrxu mìrE` || bRhm-igE`nI Eqy gurU qyg bh`dr dI b`xI iv@c Ejyh` 'nr' hY jo d@uK-s@uK,
gurmuuiK n`mu slìh jnmu svìrE`"|| '23' auusqq-inMd`, m`n-Epm`n, hrK sog Eìd dvMd~ qoN mukq hY Eqy sm`j Eqy
EsIN vIc`r kr cuky h~ ik 'sicE`r`' bxn leI, 'hukim rjèI cldy' hoey r`j iv@c 'inrBau' Eqy 'inrvYr' ho ky ivcrd` hY | gurU goibMd isMG k`l iv@c
n`m j@px` Eqy ismrn krn` hY | 'sicE`r`' K`lsy d` rUp D`rn krd` hY jo 'j`giq-joiq' d` ap`Sk hY |" '2
8’
n`m j@px j~ ismrn krn dI ivDI kI hY ? B`v : kI ismrn krn leI j~ n` "vìhgurU jI k` K`ls`" "vìhgurU jI kI Pqh"||†
m j@px leI iksy K`s ByK j~ pihr`vy dI loV hY ? kI iksy ^`s smyN Eqy ††††††††††††††††††††
K`s Q~ itk`xy qy bYT ky hI n`m j@ipE` j~ ismrn kIq` j` skd` hY ? kI hv`ly: (References):-
n`m j@px Eqy ismrn krn leI iksy ^`s Sbd`blI Eqy qOr-qrIky dI lo V hY 1. muMd`vxI mhl`: 5: ††Eìd gurU gRMQ sìhb pMn` : 1429
? ieho ijhy hor Enyk~ suE`l gurb`xI E`D`rq juE`b mMgdy hn | n`m j@pxj~ 2. v`r gauVI mhl`: 4: †† " " " " " : 304-5
ismrn krn leI iksy ^`s ByK, pihr`vy, sm~-sQ`n Eqy Poky krm- 3. r`m klI dKxI mhl`: 1: " " " " " : 937
k~F~ dI loV nhIN hY | jy ies qHr~ idK`vy krn n`l hI gl bxdI huM dI q~ 4. v`r m`J m: 4: " " " " " : 140
gurU n`nk p`qS`h nUM E`pxy ds jìmE~ iv@c E`ky qkrIbn FèI sdIE~ 5. BYrau m: 5: " " " " " : 1147
sMGrS n` krn` pYNd` | jy inr` sm`DIE~ l`ky, m`l` Pyrn Eqy vìhgurU 6. jpu jI sìhb pauVI 1: " " " " " : 1
vìhgurU kihx n`l hI sicE`r` bixE~ j` skd`, ies qHr~ q~ gurU n`nk 7. E`s` mhl`: 5: " " " " " : 400
p`qS`h qoN keI sdIE~ pihl~ dy B`rqI lok krdy E` rhy sn | gurU gRMQ 8. BèI k`nH isMG n`B`: mh`n koS: B`S` ivB`g pitE`l`:1960, " : 278
sìhb jI dI vIc`rD`r` iksy vI Poky EfMbr nUM kbUl nhIN krdI | 9. Harbans Singh, The message of Sikhism,Delhi, 1968 " : 93
"DoqI aUjl iqlku gil m`l` || EMqir kRoDu pVih n`ts`l`|| 10.G.S. Talib, Guru Nanak, His Personality and vision, " : 144
n`mu ivsìr mìeE` mdu pIE` || ibnu gur Bgq n`hI suKu QIE`"|| '24' 11. gauVI suKmnI mhl`: 5: Eìd gurU gRMQ sìhb " : 266
Eqy "qIrQ nìe n auqris mYlu || krm Drm siB haumY PYlu || 12. jpu jI sìhb pauVI 34, " " " " " : 7
lok pc`rY giq nhI hoie || n`m ibhUxY clsih roie"|| '25' 13. gauVI mhl`: 5: " " " " " : 196
B`v :- Eml qoN s@Kxy, idK`vy leI kIqy krm-k~F~, D`rimk EsQ`n~ qy j`ky 14. BèI k`nH isMG n`B`: mh`n koS: " : 991
kIqy puMn-d`n~ Eqy ieSn`n~ n`l 'sicE`r` nhIN bixE~ j` skd`'| gu rmq 15. jpu jI sìhb pauVI 19: Eìd gurU gMRQ sìhb " : 4
16. suKmnI sìhb gauVI m: 5: Eìd gurU gRMQ sìhb " : 284
17. soirT mhl`: 5: " " " " " : 611 isMG sBf ieMtRnYsLnl aqy kflf aPgfnF[[[[ieWk srvyKx
18. r`g gujrI: mhl`: 3: " " " " " : 491 zf[gurmIq isMG brsfl(sYnhojLy-kYlyPornIaF)
19. m`rU mhl`: 3: " " " " " : 1060
20. gujrI mhl`: 3: " " " " " : 509 isMGF dy jMglF ivWc rihx smyN gurduafiraF df pRbMD sMqF, mhMqF, AudfsIaF
21. Dn`srI mhl`: 3: " " " " " : 664 qy inrmilaF dy hWQ kuJ smF qF TIk irhf pr huuMdI pUjf pRiqsLtf dy kfrn
22. soirT mhl`: 3: " " " " " : 601 rojLI dy sfDn bx ky ieho asQFn durfcfr df aWzf bx gey. Drm dy
23. isrI r`g mhl`: 3: " " " " " : 86 aKfAuqI TykydfrF duafrf ies rojLI dy bxy nvyN sfDnF qy lMbI pkV leI
24. ibl`vlu mhl`: 1: " " " " " : 832 sLrDflUaF ivWc aigafnqf df pRcfr jrUrI smJdy hoey nvyN vihmF BrmF qy
25. r`mklI mhl`: 5: " " " " " : 890 krmkFzF df psfrf jor-sLor nfl kIqf igaf. isty vjoN gurduafiraF, ijQy
26. isrI r`g mhl`: 1: " " " " " : 62 ik gurmiq igafn dI gUMj pYxI sI AunHF ivWc lokF nUM sQfeI qOr qy gurmiq
27. v`r r`m klI mhl`: 3: " " " " " : 950 qoN aigafnI rWKx dIaF skImF bxn lWgIaF pRMqU sUJvFn qy dUridRsLt lokF
28.jgjIq isMG slUj`: pusqk: mUl mMqr (skMlp Eqy ivvycn) " 110-11† ny gurduvfrf suDfr lihr aqy isMG sBf lihr afid dI Et nfl aiganqf
dy aMDyry nUM dUr krn df hIaf kr ilaf. sLrDflUaF nUM aigafnI rWKx dy
[English version of this article, read at the Third Annual Conference of cfhvfn Drm dy aKOqI TykydfrF ny isMG sBf dy moZIaF nUM hI pMQ ivcoN Cyk
Singh Sabha International at Sikh Centre Roseville, California on August
idWqf, BfvyN ik ieWk sdI bfad purfny hukmnfimaF nUM rWd krky pRO gurmuWK
1&2, 2003 appeared in the September issue of The Sikh Bulletin.ED]
isMG hurF nUM dubfrf isWK pMQ ivWC sfLml kIqf igaf. ieh dovyN krm guru gRMQ
sfihb jI dI iPlfsPI df mUMh cVHfAuNdy hn ikAuNik isWKI Dfrn krnf jF
***** iqafgnf hr iensfn dI afpxI mrjI qy aDfrq hY. gurU dy hukm nUM mMnx
vflf guru df isWK aKvfAuNdf hY qy nF mMnx vflf gYr isWK ikAuNik aKOqI
vydFqI jI nUU icwTI TykydfrF dI ivcolgI nUM gurU nfnk pfqsLh rWd kr cuWky hn.
prm isqkfr Xog igafnI joigMdr isMG vydFqI jI, ieiqhfs dy muV duhrfAuNx vFg gurduvfiraF ivWc isafsq
vfih gurU jI kf Kflsf . vfih gurU jI kI PLqih . BfrU hox kfrn smyN dI loV anusfr isMG sBf dubfrf aMgVfeI lY rhI hY.
pMj isMG sfihbfn dI 4 sqMbr nMU sRI akfl qKq sfihb ivKy hoeI iekwqrqf gurmiq dy pRcfrkF nUM rfjnIqkF dI cuMgl qoN bcfAuNxf, guru gRMQ sfihb dI
ivc afp jI vwlo ptnf sfihb dI pRbMDk kmytI dy sfbkf pRDfn aqy sLR omxI shI ivcfrDfrf qy iPlfsPI sMsfr sfhmxy pysL krnI, inrol guru gRMQ sfihb
kmytI mYNbr s: mihMdr isMG rumfxf nMU qnKfhIaf krfr idqf igaf hY. ikAik dI ivcfrDfrf muqfbk isWK dI rihq mrXfdf bnfAuxI smyN dIaF loVF hn.
mihMdr isMG rumfxf ny dsm gRMQ bfry crcf CyV ik afp jI vwlo jfrI kIqy, smyN dI loV, pRfpq vsIly aqy nvyN pRcfr sfDnF kfrn isMG sBf lihr df
14 meI 2000 vfly hukmnfmy dI AulgMGxf kIqI hY. afp jI ny ieh “isMG sBf ieMtRnYsLnl” bx jfxf suBivk sI. kYlyPornIaF dI rfjDfnI
hukmnfmf, gurbKs isMG kflf aPgfnf dI ikqfb “bicwqr nftk gurbfxI dI sYkrfmYNto kol rojLivl sLihr ivWc isWK sYNtr rojLivl aqy KLflsf
ksvwtI qy” Cpx (meI 1999) ipCo hoeI crcf krky jfrI kIqf sI qF jo ies tRfeIsYNtInl PfAUNzysLn afP nfrQ amYirkf dI styj df isMG sBf
ikqfb df dUjf Bfg “cirqRo pKXfn” nf Cp sky. afp jI nUM pqf sI ik Aus ieMtRnYsLnl df muWK kyNdr bxnf cMgf afgfjL hY. vYsy ieQy kfPI arsy qoN
ikqfb ivc kI iliKaf hoieaf hY ikAuik Aus df KrVf afp jI pfs puhc cuwkf sflfnF kfnPMRsF qy sYmInrF df islislf cldf hI rihMdf hY iPr vI ipCly
sI. iqMn sflF qoN isMG sBf ieMtRnYsLnl vloN krvfeIaF kfnPRMsF ijLkrXog hn
aqy dnIaF Br qoN pMQk ivdvfnF dI isLrkq iksy nf iksy rUp ivWc aksr
inmrqf sihq bynqI hY ik ieh hukmnfmf isrP AUnHf vfsqy hI hY jo dsm gRMQ ieWQy rihMdI hY.
dI aslIaq nMU pysL krdy hn jf ik qusI dsm gRMQ bfry hr iksm dI crcf iesvfr sflfnF kfnPRMs qy sR[ gurbKsL kflf
bMd kIqI sI? jy ieh hukmnfmf isrP AuhnF vfsqy hI hY jo aoKqI dsm gRMQ aPLgfnF dI hfjLrI qoN jfpdf sI ik sLied ies vfr ivdvfn GWt phuMcx
nUM gurU sfihb dI ikrq nhI mndy qF ieh byiensfPI hY. jy afp jI ny hr ikAuNik aKOqI jQydfrF ny iPr ieiqhfs duhrfieaf sI pr ies vfr pihlF
iksm dI crcf bMd kIqI sI qF idwlI vfly ivrsf isMG dy iKlfP kfrvfeI ikAu qoN vI ijLafdf buWDIjIvI, icMqk, isWK ivdvFn qy pWqrkfr josLo-KrosL nfl
nhI kIqI geI? ijs ny afp jI dy hukmnfmy dI AulgMGxf krky akqUbr phuMcy sn. Llgfqfr 5-6 idn vWK-2 muWidaF qy ivcfr-ivtFdrf hUMdf irhf
2002 dy ivc bYb sfiet bxfeI sI ( http://www.dasamgranth.org ). aqy afKrI idn ijQy smUMh ivdvfnf ny kOm aWgy kuJ mqy rWKy EQy nfl hI sR[
2002 ivc ieglYz invfsI hrijMdr isMG kMvl ny ikqfb “dsmysL bfxI kflf aPLgfnf nUM pRo[ gurmuK isMG XfdgfrI “golz mYzl” nfl snmfinaF
drpx” ilKI hY ijs dy pRksLk “vYWlivsL pbilsrjL” pI pI 5 mOrIaf igaf. ieh snmfn akfl qKLq nUM nhIN blik zyrydfrF nUM cYilMjL vjoN pysL
aYnklyv pIqm purf, idwlI- 110088 hn. huxy huxy iek hor pusqk CpI hY, kIqf igaf. ies vfr miqaF ivWc kuJ vWzy sQfpq ho cuWky zyiraF df nF lYxf
“sRI dsm gRMQ sfihb - dsmysL-ikRq pRmfixkqf” ijs dy lyKk qy pRkfsLk hn dsdf hY ik isMG sBf isWKI Bys ivWc hr gurmiq ivroDI zyry aqy sMpdfa
amrjIq isMG Kosf aqy ipRMtr Bf:cqr isMG jIvn isMG, bjLfr mfeI syvF, nfl pUry tkrfa dy ruK ivWc hY. isMG sBf gurU gRMQ sfihb ivWc ivsLvfsL
aMimRqsr hn. kI ieh afp jI vlo jfrI hukmnfvy dI AulGxf nhI hY ?. rWKx vfly dunIaF dy hryk ivdvfn nfl lgfqfr sMprk vDf rhI hY.
dUjy pfsy zyrydfrF vloN ‘kflf aPLgfnF’ df ivroD hI nhIN sgoN
siqkfr Xog vydfqI jI kI sfry dosLIaf iKlfP ieko jyhI kfrvfeI nhI hoxI smuWcI sBf df ivroD jfpdf hY ikAuNik smuWcI sBf ieWk hI soc nUM lY ky aWgy
cfhIdI ? sMq vIr isMG mwdoky dy ibafn vfry afp jI dy kI ivcfr hn jI?. vWD rhI hY. hr vfr zyrydfr asiBak qrIky apxf ky, qKqIaF qy
siqkfr Xog vydfqI jI afp jI dy ibafn anusfr srvjoq isMG svwdI ny asiBak BfsLf ivWc nfhry ilKky gurduvfrf sfihb dy cfr-cuPyry asiBak
muafPInfmf Byj ik ieh spwsLt kIqf hY ik myrf gurbKLsL isMG kflfPgfnf nfl gflHF kWZdy hoey aqy Zol ZmWikaF nfl cIkF mfrdy ardfs krky cly jFdy
koeI sbMD nhI hY. Aus sbMD ivwc inmrqf sihq bynqI hY ik Aus pwqr nMU hn. ieh qkrIbn Auh lok hn ijnHF ny sR[ kflf aPLgfnF dI koeI ikqfb
aKvfrf ivwc CpvfAux dI ikRpflqf krnI jI . dfs nMU qF zr hY ik jy ikqy pVHI hI nhIN pr jdoN vI koeI AunHF dI ikqfb pVH lYNdf hY qF ivroDqf krnI
srvjoq isMG svwdI ny ieh ibafn dy idwqf ik mY muafPI nhI mMgI qF ikqy qF ieWk pfsy Auh ivroDIaF ivWc KVHnF vI psMd nhIN krdf. ijs df sbUq
aKvfrf vfly ieh hI nF ilK dyx ik jQydfr df ieh ibafn vI JUTf. ies vfr mujfrfkfrIaF ivWc iksy vI gurduvfrf sfihb dI kmytI df nf sfLml
hoeIaF Bulf leI iKmf krnf jI, siqkfr sihq, srvjIq isMG, sqMbr 09, 2003 hoxf hY. kuJk gurduvfrf kmytIaF ivWc vVy hoey zyrydfr afpo afpxy zyry pRRqI
afpxI pRqIbWDqf pRgtfAuNx leI injI pWDr qy ivroDqf krky smuWcI kmytI
***** df nF vrqn dI koisLsL krdy hn. kuJ nOjvfnF nUM, jo idloN qF sfP hn pr
AunHF dy mnF aMdr zyrydfrF nUM hI isWK smJx df BulyKf Gr cukf hox kfrn,
igafn ivhUxy hoky aMnI sLrdf df pWlf Gut ky PVn dI pRivrqI kfrn kflf
aPgfnf dIaF ikqfbF nF pVHn dI soc hI sWc smJx ivWc aiVkf bxI bYTI hY
kbyo b;c bentI .. cOpXI ..
. sYLqfn zyrydfr jfxdf hY ik ijAuN-2 isWK gurmiq igafn dy nyVy hUMdy jfxgy gurb<S isMQ (k;l; aFG;n;)
iqvyN-2 Aus dy PYlfey bRfhmxvfdI krmkFzF qy aMD ivsLvfsF qoN dUr hUMdy [Chaupai is neither Gurubani nor Gurbani. It is written by a Kavi. It is not
only not incorporated in AGGS, but is also in conflict with the Gurubani
jfxgy pr ieMzIaf aqy amrIkf ivWc sR kflf aPgfnF dIaF pusqkF dI DVf-
incorporated in GGS. For three hundred years our Jathedars and other
DV ivkrI ies gWl df sbUq hY ik aWj sMsfr aMdr sWc jfnx dI ieCf religious leaders have failed us. Their present crop is determined to silence
dubfrf jnm lYNdI njLr af rhI hY. S. Gurbakhsh Singh Kala Afghana. What for? Below we present part 6 of
AuDr sR[ gurqyj isMG dI agvfeI ivWc 300 skflrF df sR[ 9 part thoughtful critique of Chaupai by S. Gurbakhsh Singh Kala
gurbKsL isMG dy hWk ivWc akfl qKLq jfxf, dunIaF Br dy imsLnrI kfljF, Afghana.ED.]
pMQk sMsQfvF aqy adfiraF df sWc nfl KVnf akfl qKLq dI ivroDqf nhIN "mrn kwl kw qRws invirXY"]
sgoN akfl qKLq dI durvrqoN kr rhy lokF nUM cYilNjL hY. akfl qKq nfl Awau hux mrn smy de tR;s to' bcn lXI bentIa" j" ard;s" krn b;re,
sbMDq iDrF nUM hmysLF hI bynqIaF hUMdIaF af rhIaF hn ik ivsLv isWK
sMmyln jF srbWq Kflsf rfhIN smUMh sMsfr ivWc ivcr rhIaF pMQk gurmit d; sw"t smZ lXIXe:-- jIPUN; ZUW ate mrn; sLc d; isw"t smZ; ke
jQybMdIaF dy numfieidaF nUM bulf ky akfl qKLq dy jQydfr, Aus dI cox mnuLK nU| aNK dI iJMdgI guJ;rn dI j;c isK;Pu'N AXe mh"blI vDjowe dSmeS
pRnflI, kfrj Kyqr aqy kfrj ivDI nUM inXmbWD kIqf jfvy pRMqU hr pfisEN jI b;re iXh ikve' mMn ilA j;ve ik, ijs aiswuLj dI atIyMt drje dI m"dI
inrfsLf imlx kfrx sR[ gurqyj isMG(afeI[ey[aYWs) aqy AunHF dy sfQIaF, h;lt aje huNe AwpxI hI klm rwhIN drsweI hovy, Puse aiswuj jI aLge mOt de
mnuWKI aiDkfr sMgTn, adfrf spoksmYn, DrmI POjI aYsLosLIeysLn, Kflsf
sme' de tR;s to' bc;PuN lXI igxgx; rhe hoxgy ? ajehI arq hIn gLl sLc
pMcfieq, dl Kflsf aqy smUMh imsLnrI kfljF ny cMzIgVH ivWc ivsLv qoN
5000 buWDIjIvIaF dy sWdy sMmyln dOrfn Auprokq smWisafvF dy hWl lWBx dI mMn lENI, sRI gurU n;nk s;ihb de smuLce (1 to' 11) pRk;S srUp n;l, QTIA
vcnbWDqf pRgtfeI hY. iksm d; m<Ol hE. ajeh; k;r;, inrsMdeh ikse doKI d; hI ho skd; hE. ate ifr
ijQy jQydfrF ny sLomxI kmytI nUM bynqI kIqI hY ik pRo[ sfihb qoN mOt de Dr b;re gurmit d; isw"t t" iXs pRk;r hE:--
“nYsLnl pRo[ afP isWKiejLm” dI AupfDI vfips leI jfvy EQy smUMh buWDIjIvI 155-mrxu n mMdw lokw AwKIAY jy mir jwxY AYsw koie ]
vrg df kihxf hY ik sR[ gurqyj isMG dI sMsfr pWDr qy ho rhI iejLq sLRomxI syivhu swihbu sMmRQu Awpxw pMQu suhylw AwgY hoie ]
kmytI dI AupfDI nfl nhIN sgoN sWc df sfQ dyx krky hY. iksy dy QuWk ky cWtx pMiQ suhylY jwvhu qW Plu pwvhu AwgY imlY vfweI ]
nfl koeI Prk nhIN pvygf ijvyN sR[ kflf aPgfnF nUM Cykx nfl AunHF dI iejLq
BytY isau jwvhu sic smwvhu qW piq lyKY pweI ]
GtI nhIN sgoN vDI hY. AunHF dI hoeI crcf kfrn AunHF dIaF pusqkF jgq
pRisWD ho geIaF hn. ijvyN Bgq isMG df asYNblI ivWc bMb suWtx df kfrn mhlI jwie pwvhu KsmY Bwvhu rMg isau rlIAw mwxY ]
iksy nUM mfrnF nhIN sgoN dunIaF df iDafn iKWc ky afpxI avfjL AunHF qWk mrxu n mMdw lokw AwKIAY jy koeI mir jwxY ]2] {579}-CMq-2
phucfAuNxf sI . iesy qrHF sR[ kflf aPgfnF df Cykxf suWqy isWK jgq ivWc arq:--he loko ! mOt nU| m;x; n"h AKo (mOt cMgI hE, pr tdo' hI, je koXI mnuLK
bhuq vWzI avfjL Br irhf hY. Pus trIke n;l (jIPU' ke) mrn; j;Nd; hove . Pus trIk; iXh hE ik) ApNe
zyrydfrF vloN sR[ kflf aPgfnf df ivroD krnf qF kudrqI sI
srb-SktIm;n m;lk nU| ismro, (t" ik jIvn de sFr ivc) rst; sOK; ho j;Xe
pr kuJ aijhy lok jo afpxy afp nUM zyrydfr vI nhIN aKvfAuNxf cfhuMdy pr
akfl qKq dy jQydfr aqy mrXfdf nUM vI nhIN mMndy sgoN kyvl kflf aPgfnF . (ismrn dI brkit n;l) sOKe jIvn-rste turoge t" iXs d; fl vI imleg; te
nUM Cykx vfly hukmnfmy kfrn akfl qKq dI rWt lgf rhy hn. aijhy lokF dI pRBU dI hJUrI ivc iXJt imlegI . je pRBU de n;m dI BeT; lE ke j;Puge t" Pus
ivroDqf df kfrn sR[ kflf aPgfnF vloN zyiraF dy muKIaF dI gurbfxI dI sd;-iqr pRBU ivc iXk-rUp ho j;voge kIte krm; d; ihs;b hoN vele iXLJt
arQfvlI nUM isWDf cYilMjL krnf sR[ kflf aPgfnF afKdy hn ik ieh lok guru imlegI, pRBU dI hJUrI ivc q" pR;pt kroge, te <sm-pRBU nU| cMge lgoge . (ijhx;
gRMQ dy GWto-GWt pMj sLbdF dI shfieqf nfl myry ivcfrF nUM jIv iXh BeT; lE ke j"d; hE Puh) pRem n;l Atmk AnMd m;Nd; hE . he loko !
glq sfbq kr dyx qF mYN kOm qoN muafPI mMg ky afpxIaF ikqfbF Kud vfips mOt nU| m;x; n; AKo (pr iXs gLl nU| PuhI smZd; hE) ijhx; iXs trH" mrn"
lY lvFgf. iknI vDIaf gWl hY pr ieh lok qF gurmiq igafn dy nyVy vI nhIN
jfxf cfhuMdy sgoN pVH-2 gWzF lWDxIaF cfhuMdy hn aqy inrfsL ho ky sR[ kflf
j;Nd; hE . 2 .
aPgfnF nUM hMkfrI dsdy hn. asl ivWc sR kflf aPgfnF nUM Cykx ivWc {noT:-XehI p;vn gurU-Sbd z'eve' B;g de tIje k"D ivcle ' mOt d; BE ' leK ivc,
jQydfrF nfloN AunHF dy zyrydfr dosqF df hWQ ijafdf hY jo afpxI phuMc rfhI arq" smet iliKA hoiXA hE }
sLRomxI kmytI dI Drm pRcfr kmytI ivWc vV cuWky hn. ienHF lokF ny dysL ivdysL "sMjogu ivjogu duie kwr clwvih " sMswr rcnw dI kwr clwaux leI sMjog
coN afpxy hI qrHF dy zyrydfrF qoN PYNksF mMgvf ky ieh Brm pfieaf hY ik sMgqF Aqy ivjog vwly kudrqI Kyl dI A`tl scweI qoN jwxU krw ky mnu~K dy mn
ies qrHF cfhuMdIaF hn jo ik hux sfbq vI ho cuWkf hY ik aijhf cfhuMx vflIaF ivcoN srIrk mOq dw BY mukwauNidAW, siqgur nwnk swihb jI ny Awpxy
sMgqF zyrydfrF aqy sfDF dy cftVy hI sn. pihly srUp qoN hI, AQvw, sRI gurU gRMQ swihb jI dI pihlI pwvn bwxI jpu
ieWk pfsy asIN bVy mfx nfl kihMdy hF ik sfzf Drm srbq
(swihb) qoN hI, mnu`K dy Awcrn ivc inrBYqw-gux aujwgr krnw ArMB kr
df Blf mMgx vflf, ivigaFn dI ksvWtI qy pUrf Auqrn vflf, igafn
gostIaF qy aDfrq smuWcy sMsfr apxfAuNx ihq nvIn Drm hY. dUjy pfsy jy id`qw hoieAw hYY Y Y]
koeI gurmiq igafn dI vIcfr kOm nfl krnI locdf hY Aus AuWqy Drm dy 156 - qI ruqI iQqI vwr] pvx pwxI AgnI pwqwl]
TykydfrF vloN pMzqAU zyrfvfd dy Pqvy jfrI kIqy jFdy hn qFik aMnI sLrDf iqsu ivic DrqI Qwip rKI Drm swl ]
Blsyty ivWc smuWcI kOm nUM gurmiq igafn qoN sWKxI rWK ky krmkFzF ivWc iqsu ivic jIA jugiq ky rMg ] iqn ky nwm Anyk Anµq ]
Psf ky afpxy AulU isWDy kIqy jf skx. krmI krmI hoie vIcwru ] scw Awip scw drbwru ]
so aKIr ivWc isMG sBf ieMtRnYsLnl qoN smfj ivWc PYlIaF ibprI iqQY sohin pMc prvwxu ] ndrI krim pvY nIswxu ]
rIqF qoN qoV ky sWc dy mfrg vWl qurn dI syD dI qvWkoN kIqI jf skdI hY.
kc pkweI EQY pwie ] nwnk gieAw jwpY jwie ]34] {pMnw 7}
swry jIvW ny Awpxy Awpxy krmw dw ihswb mukwaux leI aus scy dyy hukm
***** dI pwlxw ivc srIr iqAwgxw At~l scweI hY[ pwvn guurU bwxI suKmnI
(swihb) dy inqnymI roz pVHdy hn-" jnm mrn ky imty AMdysy ] swDU ky Atmk jIvn deN v;l; ter; n;m asI jp skIXe, ate jnm mrn de gex ivc
pUrn aupdysy ] "{287} Aqy jnm Aqy mOq dw BY mukwaux vwly keI ivDIAW pEN d; duK dUr kr lXIXe, ate s;DI surit Atmk aDolt; ivc iTk j;Xe . 1.
dy guurU aupdySW ivcoN kyvl vxgI mqR :- pIaU dwdy kw Koil ifTw Kjwnw ]
157- vk kI mnsw pUrI BeI ] siqgur qy inrml miq leI ] qw myrY min BieAw inDwnw ]1] {186}
jn kau pRBu hoieE dieAwlu ] syvku kIno sdw inhwlu ] ipPu d;de kolo' imle anmol rtn" BrpUr aq;h <J;ne ivc iXh Furm;n rUpI
bMDn kwit mukiq jnu BieAw ] jnm mrn dUKu BRmu gieAw ] anmol rtn vI dSmeS jI de ApNe kol hI sn:--
ieC punI srDw sB pUrI ] riv rihAw sd sMig hjUrI ] 163- ijh mrnY sBu jgqu qrwisAw ] so mrnw gur sbid pRgwisAw
ijs kw sw iqin lIAw imlwie ] nwnk BgqI nwim smwie ]3] {289} ]1]
158- hir hir nwmu jip Anq qrMgw ] jip jip nwmu gurmiq Ab kYsy mrau mrin mnu mwinAw ] mir mir jwqy ijn rwmu n jwinAw ]1]
swlwhI mwirAw kwlu jmkMkr BuieAMgw ]1] rhwau ]{367}-7-59 rhwau ] mrno mrnu khY sBu koeI ] shjy mrY Amru hoie soeI ]2]
arq:--(he B;XI ! jgt de anek" jIa-jMt-rUp) beaMt lhr" de m;lk prm;tm; khu kbIr min BieAw Anµdw ] gieAw Brmu rihAw prmwnµdw ]3]20]
d; n;m ismr . gurU dI mit lE ke mux mux hir n;m ismr te isFit-s;l;h {327}
krd; rhu . (ijhx; mnULK vI iXs trH" pRBU de n;m ismrn n;l jux igA Pus srIrk mOq qoN inrBY krn Awey siqgurU jI ny, Awpxw is~K bxwaux leI
ne ) k;l rUp (BAnk) sLp nU| m;r ilA. jm-dUt Pus de nexe nhI' YuLkde . (mOt crxwimRq iplwaux vwlI krmkWfI rsm nhIN sI ApxweI, sgoN aunHW dy
d; BE ajehe gurmuK de nxe nhI' A skd;) . 1 . rh;Pu . ividAwly ivc dw^ly dI mirXwdw ies pRkwr sI:-
kwl sbd dI vrqoN mOq dw BY mukw rhI hY Aqy ' kwl purK ' Sbd, jm-rwj 164-pihlw mrxu kbUil jIvx kI Cif Aws ]
leI vrqy dy drSn :- hohu sBnw kI ryxukw qau Awau hmwrY pwis ]1] {1102}-vw-23
159- so mulW jo mn isau lrY ] gur aupdyis kwl isau jurY ] inrml-inAre pMq dI isrjN; krn AXe sit gurU n;nk s;ihb jI ne ApNe
kwl purK kw mrdY mwnu ] iqsu mulw kau sdw slwmu ]1] {1160}-3-11 pihle srUp sme hI jIvn rUp supne dI aslIat smZ; ke iJMdgI de iXs sme'
arq:--asl muLl" Puh hE jo ApNe mn n;l Qol krd; hE, (B;v mn nU| vLs ivc nU| sdIvI y;d v;l; bN;PuN lXI mnuLK nU| SuLB guN; BrpUr scI krNI v;lI
krn d; jtn krd; hE), gurU de dLse hoXe PupdeS PuC Lte tur ke mOt (de sihm) n;l muSLkt Q;lN lXI PudmI bN; idLt; sI. scu nwl juVy mnu`K nUM mOq-rUp s`c
T;kr; krd; hE, jo jm-r;j d; m;N (ik s;r; jgt Pus to' qr-qr kMbd; hE) pRqI ipAwr pYdw hox dI QW sgoN " mOq dy smyN " (mrn kwl) qoN qRws ?
n;s kr idMd; hE. mE' aEse muLl" aLge sd; isr inv;Pu'd; h" . 1 . r;g m;rU solhe ivc mOt de BE nU| sgo' PutS;h ivc bdl deN v;l; sitgur" d;
vDmuLl; PupdeS:----
160- vfBwgI sy kwFIAih ipAwry sMqsMgiq ijnw vwso ]
165- scI krxI gur kI isrkwrw ] Awvxu jwxu nhI jm Dwrw ]
AMimRq nwmu ArwDIAY inrmlu mnY hovY prgwso ]
fwl Coif qqu mUlu prwqw min swcw Emwhw hy ]13]
jnm mrx duKu kwtIAY ipAwry cUkY jm kI kwxy ]
hir ky log nhI jmu mwrYY ] nw duKu dyKih pMiQ krwrY ]
iqnw prwpiq drsnu nwnk jo pRB Apxy Bwxy ]3] {802}-1-4
rwm nwmu Gt AMqir pUjw Avru n dUjw kwhw hy ]14] {1033}-6-12
arq:--ijnH" mnuLK" d; bihN-KloN sd; gurmuK" dI sMgit ivc hE, Puh mnuLK arq:--gurU dI AigA ivc turn; hI shI jIvn rst; hE, iXs trH" jnm
vDe B;g" v;le AKe j; skde hn . (gurmuK" dI sMgit ivc hI rih ke) Atmk mrn d; gex hI muLk j"d; hE, Atmk mOt d; st; vI nhI' fxId;. ijhx;
jIvn deN v;l; pivLtr n;m ismirA j; skd; hE, ate mn ivc (PuC Lce Atmk mnuLK (gurU dI agv;XI ivc) T;hNIa" zLD ke mUl nU| pz;Nd; hE (pRBU dI rcI
jIvn d;) c;nN (igAn) pEd; huMd; hE. he B;XI ! (gurmuK" dI sMgit ivc) s;rI m;iXA d; moh zLD ke isrjNh;r pRBU n;l j;N pz;N p;Pu'd; hE) Pus de mn
Pumr d; dUK kLiTA j"d; hE ate jmr;j dI wO's vI muLk j"dI hE . pr, he n;nk ivc sLc; (=aTLl) PutS;h pEd; huMd; hE . 13 . ijhxe bMde prm;tm; de sevk
! (gurmuK" d; drSn PunH" mnuLK" nU| hI nsIb huMd; hE jo prm;tm; nU| ipAre bNde hn Pun"H nU| jm nhI' m;r skd; (Atmk mOt nhI' m;r skdI), Puh
lLgde hn . 3 . (Atmk mOt de) krxe rste te (nhI' pE'de te) duLK nhI' veKde . PunH" de ihrde
ipAirE ! siqgurU jI dI miq qy qurnw is`K jweIey qW, kiQq jmW dw BY
ivc prm;tm; d;
auNj hI mu`k jWdw hY:-
n;m vLsd; hE. (Pu aMtr Atme prm;tm; dI) BgtI krde hn. PunH" nU| m;iXA
161- gurmiq lyvhu hir ilv qrIAY ] Aklu gwie jm qy ikAw frIAYY ]jq
d; koXI hor bKex; nhI' v;prd; . 14 .
jq dyKau qq qq qum hI, Avru n duqIAw gwieAw ]3] {1040}-3-20
arq:--(dSmeS jI nU| mot de sme to' Drde drs;PuN v;le he vIro ! Puse dsm 166- kMtku kwlu eyku hY horu kMtku n sUJY ]
sit) gurU jI dI mit gRihN kro (gurU dI mit dI r;hI') prm;tm; ivc surit APirE jg mih vrqdw pwpI isau lUJY ]
joixa" sMs;r-smu|dr to' p;r lMQ j;XId; hE. ( iXLk-rs ivApk) aKMD pRBU dI gur sbdI hir BydIAY hir jip hir bUJY ]
isFit s;l;h kIita" mOt (-jm) to' Drn dI lox nhI' rih j"dI. (h pRBU ! iXh so hir srxweI CutIAY jo mn isau jUJY ]
tere ismrn d; hI sdk; hE ik) mE' ijwr ijwr deKd; h" Puwr Puwr tU| hI tU| min vIcwir hir jpu kry hir drgh sIJY ]11] {1089}
idLsd; hE'. mEnU| tere vrg; koXI hor nhI' idLsd;, mE' terI hI isFit s;l;h krd; arq:--(mnuLK lXI) mOt (d; Dr hI) iXk (aEs;) kMD; hE (jo hr vele idl ivc
h" . 3 . cuLBd; rihMd; hE) koXI hor kMD; (B;v, shm) iXs vrg; nhI' hE, (iXh mOt)
162- pUrw siqguru jy imlY pweIAY sbdu inDwnu ]
s;re jgt ivc vrt rhI hE, koXI iXs nU| rok nhI' skd;. mOt d; sihm
kir ikrpw pRB AwpxI jpIAY AMimRq nwmu ]
ivk;rI bMida" nU| (<;s tOr te) lxd; hE (B;v, p;pI bMida" de mn te mOt
jnm mrx duKu kwtIAY lwgY shij iDAwnu ]1] {46}-12-82 de BE d; db; ipA rihMd; hE-- mOt d; Dr p;pIa" nU| hove mOt vrgI aTLl
arq:--je pUr; gurU iml pXe, t" (Pus p;so') prm;tm; dI isFit-s;l;h d; sc;XI kolo' dSmeS jI vrge wrmI prm-purK ikPu' Drde ? gurUb;NI dI
<J;n; (-Sbd) iml j"d; hE . he pRBU ! ApNI imhr kr (gurU iml;, t" jo ) KMDn" krn v;lI cOpXI ijhI b;NI, dSmeS jI de p;vn n;mNe n;l joxn
v;il_ Dro' Pus aidRST v;ihgurU dI beAv;J lsTk; (-l;WI) to'.) gurmit anus;r gurmuK" d; srIrk mOt n;l koXI v;st; nhI' rihMd;. PunH"
tO<l; kevl Atmk mOt d; hI huMd; hE. gurU de isLK" lXI srIrk mOt col;
jo mnuLK sitgurU de Sbd dI r;hI' pRBU-n;m ivc pRot; j"d; hE jo ApNe mn de tbdIl krn to' vLw hor kuZ nhI' . srIrk mOt de sme d; Dr kevl aswuj
n;l T;kr; l; lE'd; hE, Puh ismrn dI bdOlt (jIvn dI aslIat nU|) smZ jI de puj;rIa" nU| hI v;prd; hE. sitgurU jI t" Xeqo' tLk Furm;n krde hn ik-
lE'd; hE te Puh pRBU dI srn ivc pE ke (mOt de sihm to') bc j"d; hE . jo mnuLK -gurmuiK AvNu j;vNu tUT; .. [131] sitgur" de mt anus;r jIvn jI rhe
ApNe mn ivc (pRBU de guN" d;) ivc;r krke bMdgI krd; hE Puh Pus dI hJUrI gurmuK" d; jnm mrN Pu'j hI muLk j"d; hE. Xeqo' tLk ik, gurmuK" lXI sMs;r te
ivc prv;n ho j"d; hE . 11 . APuN; ate Xeqo' j;N" svE iXizA d; hI muq;j bN j"d; hE-- gurmuiK AvE
167- hir AMdir bwhir ieku qUM qUM jwxih Byqu ] j;iX insMg .. [932]
jo kIcY so hir jwxdw myry mn hir cyqu ] aglI cOpXI. PuhI pRoihtv;dI k;iXr" v;lI duh;XI ?:--
so frY ij pwp kmwvdw DrmI ivgsyqu ] r;iK lehu muih r;Knh;re .. s;ihb sMt sh;iX ipy;re ..
qUM scw Awip inAwau scu qw frIAY kyqu ] dIn bMwu duSTn ke hMt; .. tumho purI cturds kMt; .. 382
ijnw nwnk scu pCwixAw sy sic rlyqu ]5] {84}-vwr ..
mrn dy smy qo frdw &irAdW krn vwlw inrsMdy ieh koeI pwp Awqmw hI ho arq:--he sMs;r dI riKA krn v;le ! merI (B;v, srbLt dI nhI' kevl merI,
skdI hy[ sMswr ƒ DrmI bxwaux Aey scu nwl iek-imk ho cu`ky siqgurU jI, PupRokt 39-41 Aid cOpXIa" v;lI dUl; devI dI ?) riKA kro . tusI' sMt" de
mOq vrgy scu qoN ikau frn ? sdw KyVy ivc rihx vwly dSmyS jI ƒ mOq dy sh;iXk ho. tusI GrIb" de mMddg;r ate duST" d; n;s krn v;le ho ate tusI
smy dw qrws ikvyN Aw skdw sI ? cOd" Bvn" de suAmI ho . 382 .
ajehe bcn ilKN v;le mh"n sUrbIr dsm sitgurU n;nk s;ihb sRI dSmeS jI inr; sMt" d; hI sh;XI bNn v;l; rLb, kevl PupRokt 376 tLk dIa" cOpXIa"
' mrn k;l k; tR;s inviryE ..'' kmJor" v;le kIrne ilKNe J`l hI nhIN sn v;l; aiswuj hI ho skd; hE? n;stk, D;kU, k;tl, ate hor PupLdrIa" nU| iks
skdy[ scu dy Avqwr, inrol scu hI scu, gurU nwnwk jI dI guirAweI dy ne pEd; kIt; hE ? PunH" dI sh;iXt; ate p;lN; kOn krd; hE? ate ifr iXh
BweIvwl bxy bYTy, hy sUrbIr ^wlsw jIE ! pCwxo dSmyS jI dI s`cI vifAeI
bcn iks de hn ?—
nUM, mwro SyrW vwly qwx nwl ie`ko Cwl, Aqy Aw jwau JUT-KoBy ivcoN bwhr
dIn diXAl diXA iniw doKn deKt pr det n h;rEE
Awpxy s`cy siqgurU jI dI in`Gy ipArW BrI bu`kl ivc[ Xwd kro aus idhwVy
ivk;rIa" de ivk;r" nU| j;Nd; hoiXA vI PunH" nU| d;t; de irh; kihN v;le
dSmeS jI, ApNe ilKe dI l;j kI, Ap hI guA bEWe ? do ivrowI bcn aBuLl
ƒ jdoN - " pihlw mrxu kbUil.....hmwrY pwis ]1] " auprokq AMikq gurU-
gurU jI de bn;PuN nU| mUrKt;XI mMina" j;veg; ik kuTl-buLwI ? Aid-k;l to'
bcnw Anuswr Awpxy AMdroN Awpw Bwv sdw leI mwr ky, srb`q dw Blw locdy
vLDI mLzI zoTI nU| K"dI turI A rhI hE. GrIb sd; to' amIr" de hLqo' duK hI
ihrdy nwl sBnW dy crnW dI DUV Bwv, inmrqw dw AnUpm nmUnw bx ky, qusW
p;Pu'd; A irh; hE. duST kON hE ? Pus nU| duST iks ne bN;iXA ? kI, kOD;
siqgurU jI dw lV PiVAw sI[ qusIN auhI mrjIvVy isMG sUrmy ho ijnHW ny
r;kS Bgt sI? ikse iXLk vI duST d; n;m iXith;sk;r nhI' ilK sikA
Apxw qn mn Dn sB kuJ siqgurW dw ihridAW dI fUMGweI qoN mMn ilAw
ijs nU| dSmeS jI ne phuMc ke j;no' m;irA hove ? cMge m;xe, Bgt n;stk,
hoieAw sI[ Awpxw srbMs aus gurU-prmySr dw smJ ilAw hoieAw sI jo,
amIr GrIb, duST ate sMt srbLt ivc prm;tm" dI joit iXLk rs inrMtr
nIcW qoN nIc smJy jw rhy loVvMdw dw bx cu`kw sI[ gurmuK sUrimAW ny ZrIb
ivAp rhI hE—
dy mUMh nUM hI siqgurW dI golk mMn ilA hoieAw sI[ A`j vI qusIN auhI prm-
siB mih joit joit hE soiX ..
iqAwgI ^wlsw jI ho[ kyvl Awpxy ivrsy dI sMBwl kr lYx dI iF`l hY, muV its kE c;nN sB mih c;nNu hoiX .. [663]
auhI CVHqW quhwfy kdmw ivc Aw itkx leI bycYn bYTIAW hn[ Cfo golkW dI ate ifr--hoiX rhIaE sgl kI rIn; ..
Jwk Aqy prq Awau Awpxy siqgurU nwnk swihb jI dy crnw vl:-- QiT QiT rmXIA sB mih cIn; .. 1 .. [866]
168- vrn rUp vrqih sB qyry ] mir mir jMmih Pyr pvih Gxyry ] sBn; ate srbLt Sbd" dI gurmit ivAiKA smZNI hE t" pxHo Xese pustk
qUM eyko inhclu Agm Apwrw gurmqI bUJ buJwvixAw ]1] de pMjve' B;g de zeve' k"D d; tIj; leK.
hau vwrI jIau vwrI rwm nwmu mMin vswvixAw ] k;l p;iX bRhm; bpu wr; .. k;l p;iX iSvjU avtr; ..
iqsu rUpu n ryiKAw vrnu n koeI gurmqI Awip buJwvixAw ]1] rhwau ] k;l p;iX kir ibSn pRk;S; .. skl k;l k; kIy; tm;S; .. 383 ..
sB eykw joiq jwxY jy koeI ] siqguru syivAY prgtu hoeI ] jvn k;l jogI iSv kIyo .. bed r;j bRhm; jU qIyo ..
gupqu prgtu vrqY sB QweI joqI joiq imlwvixAw ]2] jvn k;l sB lok sv;r; .. nmsk;r hE t;ih hm;r; .. 384 ..
iqsnw Agin jlY sMswrw ] loBu AiBmwnu bhuqu AhMkwrw ] arq:--k;l (=rUp mh"k;l) de hukm n;l hI bRhm; pEd; hoiXA, k;l de hukm
mir mir jnmY piq gvwey ApxI ibrQw jnmu gvwvixAw ]3] n;l hI iSvjI ne avt;r w;irA. k;l de hukm n;l ivSnU| prgT hoiXA, iXs
gur kw sbdu ko ivrlw bUJY ] Awpu mwry qw iqRBvxu sUJY ] trH" he mh"k;l tusI' sB t; tm;S; bN; idLt; .383. tusI' ijs k;l ivc
iPir Ehu mrY n mrxw hovY shjy sic smwvixAw ]4] iSvjI nU| jogI bN;iXA ate bRhm; nU| vedr;j bN;iXA ate ijs k;l ivc s;re
mwieAw mih iPir icqu n lwey ] gur kY sbid sd rhY smwey ] Bvn" (cod; Bvn) nU| bN;iXA, Pus k;l nU| mer; nmSk;r hE . 384.
scu slwhy sB Gt AMqir sco scu suhwvixAw ]5] jvn k;l sB jgt bn;yo .. dev dEt jLzn Pupj;yo ..
Aid aMit XekE avt;r; .. soXI gurU smiZyhu hm;r; .. 385 ..
scu swlwhI sdw hjUry ] gur kY sbid rihAw BrpUry ]
arq:--ijs k;l jI ne s;r; jgt bN;iXA ate dev-d;nv jLz pEd; kIte Pus
gur prswdI scu ndrI AwvY scy hI suKu pwvixAw ]6]
k;l jI' nU| vI merI nmsk;r hE. jo Aid aMt ivc sd; pRk;iSt hE, Puh hI mer;
scu mn AMdir rihAw smwie ] sdw scu inhclu AwvY n jwie ]
gurU hE . 385 .
scy lwgY so mnu inrmlu gurmqI sic smwvixAw ]7]
scu swlwhI Avru n koeI ] ijqu syivAY sdw suKu hoeI ]
bic`qr nwtk ivc jgq rcnw dI g`l ieau ArMB huMdI hY:--
nwnk nwim rqy vIcwrI sco scu kmwvixAw ]8]18]19] {120}
ipRqm k;l jb kr; ps;r; .. _aMk;r te isRST Pup;r; .. kde vI kOx; bol nhI' bold; . (2) Puh s;re guN" n;l BrpUr Bgv;n kOx;
k;l sEN ipRqmE BiX_ BUp; .. aiwk atul bil rUp anUp; .. 10 (Krv;) bolN; j;Nd; hI nhI', (ikPu'ik Puh s;D;) koXI vI aOgN cete hI nhI'
Aqy bicqr nwtk ivc hI iek QW isRStI ieauN vx rhI hY:-- rKd;. (3)Puh ivk;rIa" nU| pivLtr krn v;l; hE--iXh Pus d; muLY-kdIm" d;
Xek sRvN te mEl ink;r; .. t;te mwu kITB tn w;r; .. sB;Pu dLisA j"d; hE, (ate Puh ikse dI vI) kItI Q;l-km;XI nU| rt; Br vI
dutIy k;n te mElu ink;rI .. t" te BXI isRsiT iXh s;rI .. 13 .. ivarq nhI' j;N idMd; . (3)mer; sLjN hrek srIr ivc vLsd; hE, hoiXA
itn ko k;l bhur bw kr; .. itn ko med smuMd mo pr; .. hrek jIv de aLt nexe vLsd; hE. d;s n;nk sd; Pus dI srn ipA rihMd; hE.
icknt;s jl pr itr rhI .. mer; sLjN pRBU Atmk jIvn deN v;l; hE . 1 .
mew; n;m tbih to khI .. 14 .. (dUj; aiwAiX) ajehe sLjN suAmI d; lx zLD ke ibLpRI mh"k;l n|U Ksm bN; lEN;--Dube se
vNj;irA...?
Aqy dyvI mwqw dI gwQw ivc isrjx ?
copeI dI dUjI pMkqI-" Aid AMiq ....hmwrw ] 385 ] ƒ AsIN ipCy
KMD; ipRqmE s;ijkE ijin sB sEs;ru Pup;iXA .. 2.. cirqrW dI ivcwr smyN ivcwr ilAw sI[ mhwn koS dy 88 s&y qy Avqwr
(A) jgq isrjxw bwry dsmgRMQ dy ilKwrI dI ikhVI g`l scu mMnI jwvy ?
dw ArQ : jnm. " mwnuKw Avqwr durlB " iliKAw hY[ Avqwr dw Bwv
(a) iXs bentI cOpXI ivc ijs k;l nU| sB to' vD; blv;n drs;iXA j; irh; mwqw dy grB coN jnm lYx vwlw hY[ jnm lYx vwly leI mrnw zrUrI hYY--"
hE, gurU b;NI ne Pus k;l nU| sitgur" de PupdeS dI brkit n;l pRBU dI y;d ivc jo jnmY iqsu srpr mrxw ikrqu pieAw isir swhw ]7]" {1033}
jux cuLke pR;NI de s;hmNe bevLs drs;iXA hE. :-- gurmiq Anuswr AYsw koeI Avqwr nhIN ho skdw jo sdIvI rih sky, Bwv,
169- jo aupjY so kwil sMGwirAw ] ijs dw nw koeI Aid hovy nw koeI AMq hovy[ Ajyhw Avqwr kyvl bRwhmx dI
hm hir rwKy gur sbdu bIcwirAw ]1] rhwau ] {227}-14 klpxw qoN hI jnm lYNdw irhw hY Aqy purwxw ivc iliKAw ibsrwm krdw
170-jw kau rwKY hir rwKxhwrw ] qw kau koie n swkis mwrw ] rihMdw hY[ ieh kihxw-Awid AMiq eykY Avqwrw [ soeI gurU smiJXhu
so AYsw hir syvhu sMqhu jw kI aUqm bwxI hy ]2] {1070}-2 hmwrw [ gurmiq ivroDI ArQ hIx k`cw bcn hY[ ijvyN mnu~K ƒ prmwqmw
cOpXI d; k;l PuhI mh"k;l hE ijhx; kRw o n;l gLjd; hoiXA dE't" nU| cLb cLb ke dI isrjxw dw koeI Byq nhIN eyvy hI bRwhmxI gRMQW vwly Bgvwnw dw hwl
K;XI j"d; asI' ipLze veK AXe h" . ate ijs dI kRow agnI ivc sxno' Drd; hY:- pMcm gurU nwnk jI dw &urmwn= rwmklI mhlw 5 ]
mh"dev ApN; AsN zLD igA sI, bRhm" Drd; ApNI jnm BUmI, kMvl fuLl dI 172- mihmw n jwnih byd ] bRhmy nhI jwnih Byd ]
n;lI ivc j; vixA sI, ate ivSnU| sihima" hoiXA smuMdr ivc j; luikA Avqwr n jwnih AMqu ] prmysru pwrbRhm byAMqu ]1]
sI=[cOpXI 80] ate A<r Drde m;re-- ApnI giq Awip jwnY ] suix suix Avr vKwnY ]1] rhwau ]
tR;ih tRih hm srn ith;rI .. sB BE te hm lehu Pub;rI .. (90) bc; lPu sMkrw nhI jwnih Byv ] Kojq hwry dyv ]
bc; lPu dI duh;XI p;Pu'de mh"k;l dI Pustit ivc PupRokt 91 to' 95 cOpXIa" dyvIAw nhI jwnY mrm ] sB aUpir AlK pwrbRhm ]2]
Puc;rIa" sn. iXs mh"k;l nU| sRI gurU gRMq s;ihb v;l; ak;l purK, smZN; j" ApnY rMig krqw kyl ] Awip ibCorY Awpy myl ]
kihN;, aigAnt; hE. ikPu'ik gurU n;nk jI d; rLb ajeh; sLjN suAmI hE (ijs ieik Brmy ieik BgqI lwey ] Apxw kIAw Awip jxwey ]3]
lXI bLdl" v"g grjida" ktl;m krke lhU de dirA vg; deN t" bxI dUr dI sMqn kI suix swcI swKI ] so bolih jo pyKih AwKI ]
gLl hE, Puh t" ajeh; imW; sLjN suAmI hE) ijhx; ikse nU| bur; lLgN v;l; kOx; nhI lypu iqsu puMin n pwip ] nwnk kw pRBu Awpy Awip ]4]25]36]
bol, bolN; hI nhI' j;Nd;. ijhx; p;pIa" nU| m;rd; nhI' sgo' Puh t" pitt ho {893} cldw
cuika" nU| p;vn krd; hE. jpu s;ihb dI cOqI pPuxI -- " swcw swihbu swcu
*****
nwie BwiKAw Bwau Apwru ] " anus;r, aus ap;r pRBU dI B;iKA (=bol)
kevl B;Pu (ipAr) hI hE. --A`gy c`lx qoN pihlW Awau, igdVW qoN swƒ sMq
"llkwr"
sUrmW bxw rhy sRI gurU gRMQ swihb jI dy ipArW l`dy Akwl jI dy drSnW dw AprwDW dy vrvy sihq Drm Xu`D ivc jUJx dI "llkwr"
Jlkwrw mwx leIey Swied swied swfy AMdr vI imTws nUM pRvyS krn dw rwh ggn dmwmw bwijE pirE nIswnY Gwau ] Kyqu ju mWifE sUrmw Ab jUJn ko dwau ]1]
l`B jwvy ?:---

1-jUn 1984 iv`c hoey iBAwnk GlUGwry smy Aqy aus auprMq is`K pMQ dI
171- imT bolVw jI hir sjxu suAwmI morw]
inrdoS jvwnI nUM byrihmI nwl cux cux ky ^qm kIqy jwx dIAW ^brW qoN
hau sMmil QkI jI Ehu kdy n bolY kaurw ]
pIVq hoieAw ihrdw rwqW dI nINd guAw bYTw [ kOm dI ho rhI eyfI Srmnwk
kauVw boil n jwnY pUrn BgvwnY Aaugxu ko n icqwry ]
dur dusw dy kwrnW dw pqw krnw zrUrI Dwr ilAw[ is`KI dI vwrs bxI bYTI
piqq pwvnu hir ibrdu sdwey ieku iqlu nhI BMnY Gwly ]
jQydwrI vl keI jodVI p`qr ilKy[ pr ieauN l`gw ijvyN swfI isrmor "isMG
Gt Gt vwsI srb invwsI nyrY hI qy nyrw ]
swihbI" kdy vI nw jwgx vwlI nINdy sON cu`kI hovy ? mskIn jI vrgy pMQ dy
nwnk dwsu sdw srxwgiq hir AMimRq sjxu myrw ]1]
ivdvwn mMny gey prcwkW qweIN phuMc krn dy nwl hor vI keI Drm AwgUAW
hau ibsmu BeI jI hir drsnu dyiK Apwrw ]
dy drW dy kuMfy KVkwey, pr iksy droN vI loVINdI jwxkwrI-rUp ^Yr nw peI[
myrw suMdru suAwmI jI hau crn kml pg Cwrw ]
hwr hu`t ky sRI gurU gRMQ swihb jI qoN hI swirAw pMQk duKW dw pqw krn dI
pRB pyKq jIvw TMFI QIvw iqsu jyvfu Avru n koeI]
Dun ihrdy ivc pRbl ho geI [
Awid AMiq miD pRBu rivAw jil Qil mhIAil soeI ]
2-vYnkUvr dy gurU duAwry hoey AMimRq sMcwr smwgm ivc isMGxI pRkwSkOr
crn kml jip swgru qirAw Bvjl auqry pwrw ]
smyq AMimRq pwn jw kIqw[ isMGW dy jQydwr jI dw ieh kihxw Swied kdy
nwnk srix pUrn prmysur qyrw AMqu n pwrwvwrw ]2] {784}-1-11
nw iv`sry -"dSmyS jI ny quhwfIAW ipClIAW BùlW iKmw krky quhwnUM nvyN
arq:--he B;XI ! (1) mer; m;lk-pRBU imLWe bol bolN v;l; ipAr; imLtr hE. mE' jIvn dI b^SS kIqI hY[" AMdroN bwhroN Su`DI ho geI mMn ky, At`l
cete kr kr qLk gXI h" (ik Pus d; kde kOx; bol boilA y;d A j;Xe, pr) Puj
ivSvwS nwl gurU Sbd ivcwr ivc Ajyhw lIn hoieAw ik, pqw hI kdoN idn bcnW qy iDAwn jw ipAw -" koeI iÂwl gurmiq dy ivprIq nzr AwauNdw
bIiqAw qy kdoN svyr dy iqMn v`j gey[ bRwhmxI rIqW dw pUrw pqw krn leI hovy ayQY gurbwxI nUM AMqm ksvtI vjoN mMn ky s`c qy k`c dI pCwx kr lYxI
pMjwbI ivc Anuvwd ho cu`ky ihMdU Drm dy lg pg swry gRMQ vI cMgI qrHW GoK cwhIdI hY ikauNik swfy kol isrmOr ksv`tI gurbwxI dy rUp ivc pRwpq hY"
ivcwry [ ies swrI Gwlxw qoN ieauN prqIq hoieAw ijvyN bRwhmxvwd hI swfy vydWqI jI vloN vrqy 'isrmor' pd dw ArQ mhwnkoS dy 199 s&y qy 'pRDwn'
leI gurmiq bx cukw hovy ? 99% is`KI bRwhmxI rIqW ivc pUrI qRrHW iliKAw hY[ Bwv, vydWqI jI mMndy hn ik gurU bwxI dI ksv`tI qoN au~pr hor
privRiq ho cu`kI pRq`K nzrI AweI [ prK koeI nhIN rih jWdI[ dws ny hr dlIl pwvn guruU bwxI dy Gto G`t
3- ieh Bwxw kI vrq igAw ? 10 srUpI AnUpm siqgurU nwnk swihb jI ny pMj prmwxw dy ADwr qy ilKI hoeI hY[ pusqkW qW gurU gRMQ swihb jI dI
ijs gurmiq igAwn duAwrw swnUM AjyhI inAwrI jIvnI vwly bxwieAw ik dYvI bùkl dw in`G mwx rhIAW hn[ ienHW nUM swirAW ^qirAW qoN rihq
vYrIAW ny vI swnUM "sMq sUrmy" hI jwixAw[ ijs igAwn dI bdOlq AsIN smJxw hI myry leI gurmuKqweI bx cu`kI sI [
swrIAW brkqW dy mwlk bxy sW aus AnUpm gurmiq igAwn vl ASW ip`T 6-vydWqI jI vloN Awpxy swQIAW smyq kIqy iBAwnk AprwDW dw vyrvw-
kr leI ? ijs jdI ^zwny bwry gurdyv jI dy ieh prvcn hn-pIaU dwdy kw (a)-imqI 6 qoN 12 Agsq, 2003 dI cVdI klw A^bwr dy 7vyN s&y qy
Koil ifTw Kjwnw ] qw myrY min BieAw inDwnw ]1]{186} swfI iksmq vyKo vydWqI jI isK sMgqW nUM Sbd gurU nwl joVdy drswey hoey hn[ pr ienHW dw
! sB kwsy vwly huMdy hoey vI ausy duKdweI KoBy iv`c jw Dsy ijs ny BwrqIAW nUM Awpxw ivhwr Awpxy aupdyS dy ault ? sYNkVy guruU SbdW dy ADwr qy (dws
sMswr leI lu`t dw swDn AQvw jrvwixAW leI kwm-iqRpqI dw A`fw bxw dIAW) ilKIAW swrIAW pusqkW qy pwbMdIAW lw id`qIAW[ gurU vwk-"scY
ilAw hoieAw sI[ ByfW dy v`g ivc rl ky aunHW dw hI rUp ho rhy isMG sUrmy nUM qKiq invwsu scu qpwvsu kirE]{1386} pwvn mMny gey ijs q^q qy
ikvyN aus dy Asly dw cyqw krwieAw jwvy ? ikvy Kwey moVw ieh dUlw pMQ, vydWqI jI ny sBw lweI hoeI sI auQy qpwvs"(pUrw iensw&) krn dy gurU
AwpxI guAwcI inAwrI gurmiq-AwBw v`l nUM ? &urmwn dI inrwdrI ? gurU SbdW dI isrmorqw dy QW AwpxI miq nUM isrmor
4-siqgurU nwnk swihb jI dy jIvn ieiqhws nUM ghu nwl ivcwrIey qW mMn lYx dw AhMkwr-pRgtwvw ? sRI gurU gRMQ swihb jI dI Gor inrwdrI dw
sp`St ho jWdw hY ik DrmW dI mrXwdw ivc JUT dI imlwvt krn dw AprwD [
izMmyvwr kyvl Drm AwgU hI bxdw AwieAw hY[ jnm is`D siqgurU nwnk (A)-"Avr aupdysY Awip n krY ] Awvq jwvq jnmY mrY ]"{269} pwvn
swihb jI ny ieh gMBIr icqwvnI vI iek Drm AwgU (pWfy) nUM hI sMboDn gurU &urmwn dI jwx buJ ky kIqI aulM|xw dw doS[
krky ilKI hoeI hY- "tUtY nyhu ik bolih shI ]*{933} Bwv, sc AwiKAw (e) auprokq 5-nMbr pYry ivcly ienHW bcnW qoN-swfy kol isrmOr ksv`tI
s`jx vI mUMh mOV lYNdy hn[ pusqkW ivc inrol s`c ilKx dw ArQ q`qI qvI gurbwxI dy rUp ivc pRwpq hY"-iKsk ky ies gurU &urmwn-"bcnu kry qY
qy bYTx vrgy kSt nzrIN Awey [ srb`q dy Bly dIAW ArdwsW dy nwl -"nw iKsik jwie boly sBu kcw ]{1099} nUM ins&l smJx dy pUrny pwaux dw
hm cMgy AwKIAh burw n idsY koie ]{1015} AQvw-" nwnk mUrKu eyku qU AprwD[
Avru Blw sYswru ]"{1328} vrgy byAMq Anmol aupdyS dy BMfwr siqgurU (s) gurmiq dy BMfwr sYNkVy gurU SbdW vwlIAW dws dIAW ilKIAW pusqkW
gRMQ jI dy gRMQI isMG (krvq hyT ibTw ky do PwV kr dyx vwly) bRwhmx swVn vwilAW nUM sRI Akwl q^q qy nw bulwaux-rUp pusqkW nUM swVn leI
Drm-AwgUAW vrgyy bydlIly D`ky-Kor kdy nhIN ho skdy ? pr fyrwvwd dw auqSwhq krn dw iBAwnk AprwD[ Aqy
hlvw mMfw qW cldw hI JUT dy Awsry hY[ AigAwnqw dw hwl ieh, ik isKW (h)-gurmiq gurU bwxI dI AvìgAw rokx dI izMmyvwrI vwlI pvI dy bYTy
dI bhuigxqI qW fyrw bxweI bYY Y iTAW dI hI pYrokwr hY[ Ajokw pujwrI tolw vydWqI jI ny gurU bwxI SbdW vwlIAW ilKqW swVn vwilAW nwl BweIvwlI
qW hY hI fyrwvwd dI aupj[ su`K kdy nhIN rih skxw[ siqgurU gRMQ swihb jI inBwaux rUp (A`gy ilKy) pwvn gurU Sbd dI Gor inrwdrI krn dy pUrny
dI Et ivc iliKAw scu Swied swfy Drm AwgUAW dI kRoD AgnI nUM pRcMf nw pwaux dw pMjvW pMQk AprwD kIqw hY:- "qr qwir ApivqR kir mwnIAY ry
hI hox dyvy ? iPr vI ies mYdwn iv`c isr qy k`Pn bMnH ky hI in`qrnw jYsy kwgrw krq bIcwrM ] Bgiq Bwgauqu ilKIAY iqh aUpry pUjIAY kir
hovygw[ pRiqigAw kr leI ik bySk srbMs kurbwn ho jwvy pr is`KI iv`c Aw nmskwrM ]{1293} Bwv, qwVI dw rùK Apivqr mMinAW jWdw hY[ aus ru`K
rilAW JUT dw Coty qoN Cotw ikxkw vI nMgw krno nhI iJjkxw [ qoN bixAw kwZz vI Aipv`qr hI jwixAW jWdw hY[ pr jy ausy kwZz qy
AMimRq DwrI ies inmwxy dMpqI ny siqgurU gRMQ swihb jI dI Et ivc prmwqmw dI is&iq swlwh dI bwxI ilKI jwvy qW auh nmskwrW sihq
rihMidAW bVIAW krVIAW muskqw GwlidAW 9 pusqkW ilK ky Cpvw leIAW pUijAw jWdw hY [ (sRI gurU gRMQ swihb drpx poQI nOvI sfw 35) gurU mRXwdw
[ hr pwisauN suK suKW hI rhI [ pr Ajy bRwhmxI JUT nwl nkwnk BirAw leI ^qrw bxy bYTy Ajyhy gurU iNnMdk AprwDIAw bwry Fu`kvy inrxy lYx leI
vydWqI jI dI sMpwnw vwlw guriblws pwqSwhI 6 qy CyiVAw hI nhIN ? pqw pMQ ^wlsw jI nUM AwpsI ivqkry Bu`l Bulw, iek mùT ho ky jUJx dw smw Aw
nhIN kI Bwxy vrqx ? bixAw hY[
5-guriblws ivclw ku&r dw Ajy vMngI mwqr hI spoks mYn rwhIN isK 7-"swihb" pd Aqy gurmiq- sBnW dy s`jx srbsWJy siqgurU nwnk
jgq kol pu`jw sI ik jnvrI 2000 qoN vydWqI jI dI kropI dIAW soAW swihb jI dI is`KI dy prcwr vwly Drm AsQwnW ivc lys mwqr vI haumY-
Awaux lg peIAW [ pr jd ieh ^brW CpIAW ik SGPC ny aus pusqk qoy gRsI mnmiq ikauN hovy ? bYcYnIAW qy Pùt dw mUl kyvl mn-miq hI qW hY[
rokW lw id`qIAW hn suqh is`D mUhoN inkilAw, 'eyfI KùlH idlI nwl scweI jy AsI CotI CotI gl dI syD vI gurU gRMQ swihb-rUp siqgurU nwnk swihb
kbUl kr lYx vwly , swfy Drm AwgU qW sgoN DMnqw Xog hn[ pr Acncyq hI jI qoN hI lYx dI mrXwdw bxweI r`Kdy qW kdy iksy mYdwn ivc vI swfI hwr
lWbw vkIl jI ny Awpxy swQIAW nwl rl dy dws ivru`D DM|wxy dy SorSrwby nw huMdI[ mhwn koS Anuswr swihb pd dy ArQ sÍwmI, mwlk AQvw
Aqy Bu`KhVqwlW AwrMB krn dIAW DmkIAW Awid keI kuJ AwrMB kr id`qw[ isrjxhwr pRBU hI hY [ mwlk bxy bYTy AMgRyz rwj dI dyx ieh swihb pd
AKMf kIrqnI jQw qy iBMfrW vwlI tklswl vwly vI lWbw jI vwlI bolI hI kyvl vlYqI qrz dI topI (Hat) vwly leI vriqAw jWdw sI[ dws nUM cMgI
bolx l`g pey [ JUT-auUjW rUp dws dI inMidAw Internet qy inrMqr qRWh Xwd hY ik 1948-49 q`k is`KW ivcoN vfy qoN vfy srwkrI A&sr vI
CpxI SurU ho geI[ BY mMnx dy QW mn JUJx dIAW socy [ guriblws pwqSwhI 6 srdwr jI dy QW swihb AKvwxw burw mMndy rhy sn[ pwvn gurU bwxI ivc
dI BUimkw dy 102 s&y dy qIjy pYry ivcly vyydWqI jI dy Awpxy ilKy ienHW swihb, swihbu, swihbw, swihbI Awd pd 328 vwrI AwieAw hY[ Akwl
purK qoN ibnw iksy vI hor leI ieh pd gurUbwxI ivc vriqAw nhIN imldw[ AkqUUbr 26, 2003
gurU swihbwn dI qùlxw prmwqmw nwl kIqI qW keI QweI imldI hY, gur- Akwl q^q dw ArQ kI hY?
prmysÍr iliKAw vI iml skdw hY pr aus scy mwlk qoN ibnw iksy vI dUjy 1. kI Akwl q^q ie`k iemwrq dw nW hY jW ie`k Aiq AwDuink
leI "swihb" iliKAw nhIN imldw[ gurU gRMQ swihb jI dI hzUrI ivc bYTxw isDWq dw?
iqAwgx dy ijvyN pUrny pY rhy hox dI duKdweI audwhrx - gurU gRMQ swihb dI 2. kI Akwl q^q qy bYTx vwly pMj gRMQI (isAwsI lokW dy Qwpy hoey)
hzUrI ivc bYTx dy QW Awpxy ivckwr rKy myz au~qy ikrpwnw psqOl Awid jo vI &Yslw kr dyx, aus nUM 'Akwl q^q dw hukm' ikhw jw skdw
hY?
mwrU hiQAwrW-rUp ivSnUM dI sQwpxw sihq sRI Akwl q^q qy AwpxI
3. kI iksy vI gRMQI nUM is`K Drm dy AsUlW muqwbk ieh h`k sdw leI
kichrI ivc igAwnI joigMdr isMG jI qW A`j ieauN kihMdy AnuBv ho rhy huMdy
id`qw jw skdw hY ik auh 'Akwl q^q' dw pYf vrq ky ijs iksy
hn-" hy gurU gRMQ jIE ! A`j quhwfy leI swihb jW r`b hY qy jW AsIN hW
is`K nUM cwhy, pyS hox leI s`d skdw hY qy auQy bulw ky aus dw Apmwn
swirAW dy swihb"[ haumY dI lys mwqR vI prmwqmw nwlo dUrI dw kwrn bxdI kr skdw hY?
is`D kr irhw ieh pwvn guurU &urmwn-"sunhu shyrI imln bwq khau sgro 4. kI isAwsI lokW dI myhrbwnI sdky Akwl q^q au~qy bYTx dw h`k
AhM imtwvhu qau Gr hI lwlnu pwvhu]{830} Bwv, hy siqsMgx jIv iesqRI imlx kr ky hI, pMj gRMQI iksy is`K nUM pMQ 'coN Cyk skdy hn?
shylIey ! swrI dI swrI haoumY dw iqAwg kr dyvy qW ihrdy ivc bYTy ipAwry 5. kI q^qW au~qy gRMQI dI syvw inBwaux vwly is`K dUjy is`KW nwloN
r`b jI dy dIdwry ho jwxgy[ ibhqr is`K bx jWdy hn?
8-Drm Xu`D:- ies scweI nUM JUTlwieAw nhIN jw skdw ik SsqrW dI jMg 6. kI auh sdw leI (jd q`k isAwsqdwn aunHW nUM vgwh ky hyTW nhIN
nwl nw kdy koeI cMgw Drm jnm lY ky PyilAw hY Aqy nwh kdy vfI qoN vfI su`t dyNdy) Awpxy Awp nUM 'pMj ipAwry' GoiSq kr skdy hn?
jMg ny iksy Drm nUM ^qm hI kIqw [ sMswr ivc SsqrW nwl Drm Xu`D kdy 7. kI Akwl q^q au~qy gurU gRMQ swihb dI koeI mh`qqw nhIN hY?
nhIN liVAw igAw[ dSmyS jI ny vI jwn dy vYrI bx AwieAW dy ivrùD hI 8. kI gurU pMQ nUM vI Akwl q^q au~qy koeI ruqbw hwsl nhIN?
9. kI gurU-pMQ vloN nw cuixAw qy ie`k isAwsI pwrtI vloN QwipAw
hiQAwr cuikAw sI, aunHW ny Drm dy vwDy leI Awp kdy vI koeI lVweI nhIN
bMdw 'jQydwr' AKvw skdw hY?
sI shyVI [ jhwd jW Drm-Xu`D dy nW qy kyvl isAwsI lwB, zulm Aqy D`ky hI
10. kI 'jQydwr' gurU pMQ qoN au~pr huMdw hY jW gurU-pMQ dw syvwdwr?
hoey hn[ Su`B ivcwrW vwlI jIvn mrXwdw hI iksy Drm nUM jnm dy ky hrmn
11. kI isAwsI lokW dy Qwpy gRMQI Zlq &Ysly nhIN kr skdy?
ipAwrw bxwauNdI rhI hY Aqy auhI mrXwdw dUSq ho jwx nwl cMgy qoN cMgy 12. jy auh Zlq &Yslw krn qW gurU-pMQ aunHW nUM szw ikvyN dy skdw
Drm dI rUp ryKw ivgV ky auh ^wqmy vl nUM ho quirAw [ hY?
9-Drm Xu`D dw ibZl:- cMfI gVHoN s: gurqyj isMG jI swbkw IAS ny jnrl 13. jy Akwl q^q qy bYTx vwly gRMQI Awp hI gurmiq-ivroDI
nirMdr isMG jI Aid isrk`F pqvMiqAW sihq, XùD dw ibgl vjwaux dI kwrvweIAW krn l`g jwx (is`KW nUM 'lv kuS dI AOlwd' kihx,
sUrmqweI kIqI hY[ s: Swm isMG jI AtwrI vWg "pihlW mrn kbUl" ky 'guriblws-pwqSwhI-6' dI vkwlq krn Aqy pMQ 'coN Cykx dy frwvy
gurqyj isMG jI AmrIkw Aqy ieMglYNf dIAW sMgqW dy mnW ivcly Poky BrmW dy ky lokW qoN pYsy btorn dIAW imswlW swhmxy hn) qW aunHW nUM szw
dw nws krn vwly qu&wnI dOry qoN vyhly ho ky hux pyNfU is`K jnqw nUM sucyq krn kOx dy skdw hY jW kI aunHW dw hr pwp mw& huMdw hY?
leI pMjwb dy ipMfW ivc prcwr muihMm dy mohrI jw bxy rwq idn jUJ rhy 14. kI isAwsI lokW vloN Qwpy hoey gRMQIAW vloN Akwl qKq qy bYT ky
kIqy PYsly ielwhI hukm huMdy hn, ijnHW bwry nw ivcwr ho skdI hY qy
hn[ muV pYrW prny Awaux vwlw supnw swkwr krn jogw bxn dw rsqw bxw
nw hI bdly jw skdy hn?
lYx leI ieh bVw Fu`kvW smW hY[ hux dy KuMiJAW nUM muV dobwrw Ajyhw smW
15. ijhVy ivSyS AiDkwr pRwpq hox dw dwAvw A`jk`l Akwl q^q
pRwpq nhI hoxw [ gurmiq dI soJI krw rhIAW ilKqW qoN ies inmwxy dwsry
qy juVn vwly gRMQI kr rhy hn, aunHW dw izkr nw qW gurU gRMQ swihb
nwl ipAwr krn vwly hy pMQ drdIau ! duhweI hY jrjrI ishq vwly ies iv`c hY, nw pMQ-pRvwnq rihq mirXwdw iv`c qy nw hI gurduAwrw AYkt
inmwxy ibrD syvk gurb^S isMG dI, qn mn DMn nwl ies Drm XuD ivc iv`c-iPr ienHW ny ieh AiDkwr ik`QoN pRwpq kIqy hn?
kud pYx leI sUJvwn qy inrBY gurmuK nyqw s: gurqyj isMG jI dy swQI jw bxo 16. ieh gRMQI jykr AwpxI v`KrI mirXwdw dI g`l krdy hn qW kI
[ 26 AkqUbr, 2003 dI srb ihMd kWn&rMs dI igxqI hzwrW qoN eynI pMQ-pRvwnq rihq-mirAwdw bxn mgroN koeI hor mirXwdw vI kwiem
AgWh tpw KVo ik pMQ ivc AweI jwgRq dIAW DuMmw pY jwx[ 10 -keI r`KI jw skdI hY?
qrHW dIAW aulJxw Bry Ajoky ibKVy smy ivc sR. rwijMdr isMG jI mu`K 17. jy A`j srb`q ^wlsw rwhIN jQydwr cuxnw sMBv nhIN qW kI
syvwdwr ^wlsw pMcwieq Aqy inrBY p`qrkwr BweI swihb joigMdr isMG jI isAwsqdwnW dy chyqy gRMQI jW ivAkqI nUM 'jQydwr' Qwp ky AijhIAW
AyfItr spoksmYn gurmuKW dIAW XwdgwrI pMQk syvwvW vI G`t slwhun Xog SkqIAW nwl lYs kIqw jw skdw hY ijnHW dI is`K Drm iv`c kdy
nhIN hn[ hwridk Ardws hY dwqwr jI! gurU pMQ dy ienHW gurmuK sUrbIrW nUM klpnw vI nhIN sI kIqI geI qy purwqn DrmW ny vI ijnHW nUM r`d kr
id`qw hY?
prvwrW sihq sdIvI cVdI klw dI b^SS krn[ mwsk prcw spoksmYn
18. kI is`K Drm iv`c pujwrIvwd nUM gurU swihb ny koeI mwnqw id`qI
sMswr dy hr s`cy guris`K dy Gr Gr pùjdw rihxw smyN dI vfI loV Aqy pMQk
hoeI hY?
syvw hY[ Ajoky by-pIry jQydwrI pRbMD qo sdw leI Cutkwry vwsqy ivdvwn
19. jy A`j 'jQydwr' dI pdvI kwiem r`KxI zrUrI vI hY qW ikvyN
gurmuKW dI cVHdI klw vwlw kyNdrI pRbMD bxw lYxw hI swirAW msilAW dw kwiem r`KI jw skdI hY, ijs nwl is`K Drm bwry ieh pRBwv nw bxy
shI hl hY[ Bu`lW dI iKmw[ gurmiq Anuswr jIvn bqIq kr rhy gurmuKW dI ik ieh qW purwqn DrmW nwloN vI izAwdw pujwrI SRyxI dy ieSwirAW qy
crn DUV:- dwsrw, gurb^S isMG kwlw A&Zwnw, (imqI 12 sqMbr 2003) c`lx vwlw Drm hY?
***** ieh qy ieho ijhy AnykW svwl, jo Akwl q^q nwl juVy hoey hn, aunHW
bwry ivcwr krn leI cMfIgVH iv`c vrlf is`K knvYnSn s`dI geI
vrlf is`K knvYnSn hY[purwqn rvwieqW Anuswr, ieh knvYnSn dIvwlI dy mOky, 26
AkqUbr (idn AYqvwr) nUM cMfIgVH iv`c kIqI jw rhI hY, ijs iv`c qKq dy gOrv nUM sWt iksy hor ny nhIN mfrI blik ienHF isMG sfihbFn
sRI Akwl q^q swihb (jo is`K kOm dI ie`k pRmuK qy srb au~c sMsQw ny hI suafrQI afgUaF, ibpRvfd dy DfrnI tksflIaF, jiQaF aqy
hY) sbMDI sMswr Br dy is`KW dy pRqIinD, is`K rvwieqW Anuswr, juV sMprdfvF dy ipWCy lWg ky mfrI hY aqy pqf nhIN ik pMQ nUM KyrUM-KyrUM
bYT ky ivcwrW krngy qy ie`k rwey pYdw krn dw Xqn krngy[ qusIN vI krn df mn ikhVIaF sLkqIaF dy dbfE aDIn bxf ilaf hY. sRI
aus idn cMfIgVH pu`jo[ gurU kI golk dy shwry izMdgI bsr krn vwly akfl qKq sfihb dI sLkqI aqy afpxIaF pdvIaF dI durvrqoN
pujwrIAW Aqy isAwsI lokW nUM C`f ky, dsW nhuMAW dI ikrq krn vwly krky kOm nUM shI syD dyx vfilaF nUM inrfsL krky Gr ibTfAux dI
swry is`K ies knvYnSn iv`c Swml ho skdy hn[ Xojnf ienHF dI nhIN ho skdI ieh qF iksy hor sLkqI df eyjMzf lfgU
sRI Akwl qKq swihb dI srb au~cqw Aqy mirXwdw bhwl krwaux krn leI AunHF dy aDIn kMm kr rhy hn nhIN qF sfbkf jQydfr aqy
qusIN ies knvYnSn leI Awpxy suJwA, ivcwr Awid Byjo[ qusIN vrqmfn hYWz gRMQI sRI drbfr sfihb ig[ pUrn isMG jI guru sfihb nUM
AwpxI sMsQw, jQybMdI, gurduAwry vloN koeI numwieMdw Byjo, jy koeI
lv kuC dI sMqFn nF dsdy aqy bIbI jgIr kOr ivruWD rfsLtr syvk
numieMdw nhIN Aw skdw qW ienHW swry msilAW dy h`l leI qy koeI
sMG dy gVH gunf (mWD pRdysL) qoN iekWly hI PYks rfhIN huknfmF jfrI
srb pRvwnq mirXwdw bxwaux leI Awpxw sport p`qr jrUr Byjo[
nF krdy aqy nFhI nfnksLfhI kYlMzr nUM lfgU krn dy rfh ivWc roVf
gurU pMQ dy dws, gurqyj isMG, (pRo&Ysr Aw& isìKzm)
bxdy.
fw: mwn isMG inrMkwrI, (inrMkwrI drbwr Aw& rwvlipMfI vwly)
hux afAuNdy hF vrqmfn jQYdfr akfl qKq sfihb ig[
joigMdr isMG, (mu`K sMpwdk, spoksmYn gru`p Aw& pblIkySnz)
fw: gurdrSn isMG iF`loN, (pMjwb XUnIvristI, cMfIgVH)
joigMdr isMG vydFqI dI pMQ nUM mhfn dyx vWl. AunHF dI sB qoN vWzI
jsits AjIq isMG bYNs (rItw:), (pMjwb, hirAwxw hweI kort dy dyx hY “gur iblfs pfqsLfhI CyvIN” dI sMpfdnf sMgq dy cVHfvy ivcoN
rItwierf j`j) krnI. Jy sR[ jogf isMHG jI ny ieh ikqfb pVHI huuMdI qF sLfied jo
s: rwijMdr isMG, (knvInr, ^wlsw pMcwieq) iliKaf hY Auh nF ilKdy. Ies sfrI ikqfb ivWc ikvyN gurmiq nUM
sMprk krn leI pqw: krmkFzF df Drm dWsx dy BrpUr Xqn kIqy hn. ies qoN ielfvf
World Sikh Convention c/o guru sfihbFn aqy AunHF dy pRvfr dy jIaF df bhuq inrfdr kIqf igaf
Majot Narinder Singh (Retd.) hY. ies pusqk df jvfb sR[ gurbKsL isNG kflf aPgfnF ny
124, Sector 28 A “gurbfxI dI ksvWtI qy gur iblfs pfqsLfhI CyvIN” ilK ky idWqf. sR[
Chandigarh, 160-019, India
Tel: 017-22 651 368 jogf isMG jI pfs inmrqf sihq bynqI hY ik inpWK soc dy DfrnI bx
ky jrUr pVHn dI ikRpflqf krn. Auh ikqfb ilKx kfrn sR[ kflf
***** aPgfnF jI nUM jQydfr sfihb dI ikropI df isLkfr hoxf ipaf. dfs
aMimRqsr dy TWg ieWk gWl hor spWsLt krnf cfhygf ik huknfmF gurUu df hI ho skdf
hY. qnKfh lYx vfly sLRomxI kmytI dy krmcfrIaF nUM hukmnfmF jfrI
zflr lYx leI afAuNdy, ieWk dUjy ipWCy lWg.
krn df koeI aiDkfr pRfpq nhIN. jQydfr sihbFn ilKdy afpxy afp
sRI iSsMG sfihb khfAuNdy, gurmiq qoN bVy alWg.
nUM pMQ df kUkr jrUr hn pr koiSLsLsLF rfj pRoihq aqy rfj irsLI bxn
igWT-igWT lMmIaF dfhVIaF, pf coly iPry ieh bWg.
dIaF ho rhIaF hn. jy ieh iksy nUM akfl qKq qy qlb krnF hI
gl ivWc ievyN gfqry, ijvyN bfhmx dy gl qWg.
cfhuMdy hn qF goibMd sdn vfly ivrsf isMG nUM krn, jQydfr ptnf
koeI sMq bfbf koeI jQydfr, kMm krn puWTy ivWc jWg.
sfihb aqy hjLUr sfihb nUM krn ijnHF sRI guru gRMQ sfihb jI dy
gurisWKF nUM BrmfAuNdy, mUhoN bk-bk suWtx JWg.
brfbr dsm gRMQ df pRkfsL kr riKaf hY aqy dsm gRMQ dy aKMz
aY isKo! bc ky rihxf, ieh aMimRqsr dy TWg.
pfTF dy pRvfh clf rWKy hn ijhVI ik pMQk rihq mrXfdf dI srfsr
(gurpfl isMG Kihrf, USA)
AulMGxf hY.
*
pKMM Mz kww w zx lwweI jwg coo oN, ijhVyy swc dI lfAuu uNdy hyy k. bfdl sfihb ny iqWlk vI lfey, mukt vI Dfrn kIqy, hvnF
bx Drm dy Tykydfr ieh, JWt idMdy y Auu usnUM Cyy k. ivWc vI ihWsy ley pr bhfdr isMG sfihbFn ny sjf qF kI dyxI sI,
RrihMM M df jWg dyy y Auu upr cldf, sdf sWc JUU UT df Goo l. ienHF BuWlF df ijLkr qWk vI nF kIqf aqy ikhf ik bfdl sfihb ny
aWj afKF mWKxsLL Lfh nMM M U U, muu uV koo o oTy cWVHH H kyy y bool. pMQ dI cVHdI klf leI mMjI sfihb ivKy aKMz pfT rWKvfieaf hY.
(zf[ guu rmIq isMM MG brsfl, USA) sR[ jogf isMG jI ! gurmuKF ny iqWlkDfrI, muktDfrI aqy
hvn kuMzF duafly bihx vfly afgUaF dy pMQ qoN kI lYxf hY Auh qF guru
***** klgIDr dy pMQ ivWc pihlF hI sLfml hn ijQoN Cyky jfx df koeI zr
injI ihqF dI svrQI isafsq ny akfl qKq dy nhIN. aMq ivWc BfeI sfihb sfzy Dfrimk afgU ajy qWk isWKF nUM ieh
hI nhIn smJf sky ik sfnUM hukm ieWk akfl dI pUjf df hY nF ik
gOrv nUM sWt mfrI qIrQ Brmx krn df, culy lYx df, drWKLqF nUM mWQy tykx df,
bfAulIaF ivWc iesLnfn krky cAurfsIaF ktfAux df afid. ieh soD
siqkfrXog sMpfdk jI, Pqih pRvfn hovy jI. gurbfxI dy aDfr qy sR[ kflf aPgfnF ny dyx dI koisLsL kIqI hY aqy
dysL pRdysL ivWc sfAUQvuz Porz lMzn dy invfsI sR[ jogf isMG jI df kOm nUM jgfAux df Auprflf kIqf hY. vIr jI ! kOm jfg rhI hY aqy
pWqR sRI akfl qKq sfihb dy gOrv nUM sWt mfrn vfly dusLmxf qoN pujfrI sLRyxI dI ajLfrydfrI nUM KLqrf hY. BuWl cuWk dI iKmF, dfs-
Kbrdfr isrlyK hyT Cipaf hY. dfs Aus dy AuWqr ivWc afpxy ivcfr syvf isMG hMslo, XU ky
pRgt krnf cfhuMdf hY.
sR[ jogf isMG jI ijhVy Dfrimk afgU Bfv isMG sihbfn afp
jI nUM jfgdy aqy kOm suWqI peI jfpdI hY Auh TIk nhIN. sRI akfl *****
Following May Be Ordered From The Sikh Center Roseville

201 Berkeley Ave, Roseville, CA 95678
Books by Gurbakhsh Singh Kala Afghana available from Sikh Center Roseville:
*****
1. Seven volume set of “Bipran Ki Reet Ton Sach Da Maarag” Bheta U.S. $ 10.00 per volume. (May be ordered individually)
2. One volume “Maas Maas Kar Moorakh Jhagre” Bheta U.S. $ 10.00 (Temporarily out of stock)
3. Bachittar Natak– Bheta U.S. $10.00
Note: Items 1,2, and 3 combined please add U.S. $ 10.00 for postage. For individual volumes please add $3 for postage.
Please make checks payable to KTF of N.A. Inc.
Books by Gurbakhsh Singh Kala Afghana available in India:
4. Harmeet Singh 768, Chabi Ganj, Kashmiri Gate, Delhi-110006. Tel: 011-22153616, 23974543
5. Giani Surjit Singh Missionary. 44, Mehar Chand Market, Lodhi Colony, New Delhi- 110003. Tel: 011-24621245, 24652977
6. Inderbir Singh H. No. 4321 A, Gali No. 4, Ranjitpura, P.O. Khalsa College, Amritsar. Tel: 98146-45805, 0183-2228572
7. Jasbir Kaur w/o Kehar Singh, Chandigarh, Tel: 0172-793920, 94171-06213
Others Books available from Sikh Center Roseville:
8. Sikh Religion and Christianity, author G.S. Sidhu, UK. ] Bheta $5.00 including postage
9.Sikh Relgion and Islam, authors G.S. Sidhu and Gurmukh Singh, UK.] for both
10. Teaching Sikh Heritage To The Youth, author Dr. Gurbakhsh Singh. Bheta $5.00, including postage. For bulk copies please
write to Canadian Sikh Study and Teaching Society #108, 1083 SE Kent St. Vancouver, B.C. V5X4V9, Canada.
11.“Sikhs in Hisotry” by Dr. Sangat Singh, Paper Back, Bheta $10.00, Hard Back, Bheta $15.00, including postage.
12. Gurbani CD and SGPC publications FREE. We pay the postage.
13. dsm gRNQ inrxYY Y, igAwnI Bwg isNG, ANbwlw] Bheta $10.00 including postage
Books available from other sources:
14. Avtar Singh Dhami, 3336 Bridge Road, Hayward, CA 94545. Various titleson Religious books, including publications of
Missionary College Ludhiana.
15. Thanks to S. Avtar Singh Dahami, Dr. Sahib Singh’s ‘Sri Guru Granth Sahib Darpan’ is now on: www.gurugranthdarpan.com
16. Being and Becoming a Sikh, by Dr. I.J.Singh, 2414 Capri Place, North Bellmore, NY <[email protected]> $15.00 US Incl Postage
17. The Divine Truth & The Spiritual Power, by Harsimran Singh, 139 Glen Street, Glen Cove, NY 11542, www.divinepower.org
18. Gurbani Researcher (CD) Dr. Joginder Singh Ahluwalia, 1930 Francisco Way, Richmond, Ca 94805 $25.00
19. Guru Granth Sahib- French Translation: [email protected]
Your kind donations are used to print religious literature and this Bulletin.
Khalsa Tricentennial Foundation of North America Inc.

The Sikh Center Roseville
Gurdwara Sahib Roseville
201 Berkeley Ave
Roseville, CA 95678
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The Sikh Bulletin k`qk 535 October 2003

The Sikh Bulletin

October 2003 kiqik 535 nwnkSwhI [email protected] Volume 5, Number 10

It is my humble request that we should test all Brahminical AN OPEN LETTER TO

l`B jwvy ?:---

Following May Be Ordered From The Sikh Center Roseville

Khalsa Tricentennial Foundation of North America Inc.

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