Manvir Singh (UK)

ਪਿਆਰੇ ਭਾਈ ਭਰਪੂਰ ਸਿੰਘ ਜੀ (ਗਾਜੇਵਾਸ, ਸਮਾਣਾ) ਦੀ ਯਾਦ ਵਿੱਚ । Remembering the beloved Bhai Bharpur Singh Ji (Gajewas, Samana)...

noreply@blogger.com (Manvir Singh (UK)) — Tue, 28 Apr 2026 17:37:00 +0000

Bhai Bharpur Singh Ji Samana was a deeply inspiring Gurmukh (spiritual Sikh who lived according to the Guru’s teachings) associated with the Akhand Kirtani Jatha. He was known for being a living embodiment of Guru Sahib’s Maryada (code of conduct), practising Sarabloh Bibek (the Khalsa discipline of physical and spiritual hygiene and purity, using pure-iron utensils), teaching Gurbani Santhiya (correct pronunciation and understanding of Sikh scriptures), and doing Gurmat Parchaar (sharing the Guru’s teachings with others). I was fortunate to spend time with Bhai Sahib in New Zealand and Punjab, and this write-up is based on what I remember him sharing about his life, written to preserve his memory and inspire others.

A SHORT GLIMPSE AT THE LIFE OF BHAI SURAT SINGH JEE
Early Life and Commitment to Sikhi

Bhai Bharpur Singh Ji was born on 15 June 1970 in village Gajewas, near Samana in the Patiala district. At a young age, while still in Grade 5, he met Baba Daya Singh Ji Sursingh Wale of Dal Bidhi Chand (a traditional Sikh order of Nihang Singhs, the Guru's Army). Inspired by this meeting, he took Amrit (initiation) in Amrit Sanchaar organised by them and was gifted a blue chola (traditional Khalsa attire). From that day onward, he committed to wearing blue Bana (the outward form and dress of the Khalsa), believing it to be the roop (form) of the Guru. When he returned to school dressed in full Bana along with Shastar (traditional Sikh weapons), his teachers objected and asked his father to intervene. However, Bhai Sahib refused to remove Guru’s Bana, as it had been given to him at the time of initiation and represented his commitment to the Guru. As a result, he left formal schooling and began working on the family farm. What others saw as stubbornness was in fact deep Sidak (unwavering faith and conviction).

A Journey Through the Panth

Bhai Sahib’s spiritual journey was enriched through learning from different traditions within the Sikh Panth (the global Sikh community). His early experiences with the Nihang Singhs gave him a deep love for Khalsa Bana and historical traditions. He later spent time with Damdami Taksal (a traditional Sikh organisation focused on Gurbani education), where he deepened his understanding of Gurbani (the sacred Sikh scriptures). He also stayed at a Nanaksar Gurdwara, where he developed a strong appreciation for devotion and service. Eventually, he connected with the Akhand Kirtani Jatha, where he felt he had found his spiritual home, drawn to the practice of Akhand Keertan (continuous devotional singing of hymns) and Akhand Paath (uninterrupted recitation of Satguru Sri Guru Granth Sahib Ji). Despite these varied influences, he remained deeply Panthic, showing love and respect to all Sikhs regardless of their background or group.

Sacrifice & Family Life

As Bhai Sahib’s dedication to Sikhi deepened, tensions arose within his family, and he was at one point given a choice between following Sikhi or conforming to family expectations. He was also told that he would not receive any share of land or inheritance if he continued on this path. Choosing Guru Sahib’s path, he stepped away from the family home and accepted this without hesitation, showing that material wealth held no importance compared to his spiritual commitment. Alongside Mata Darvesh Kaur Ji (Bhai Sahib Ji's wife), he built his life independently and raised a family, supporting them through his work as a school bus driver while keeping Sikhi at the centre of his life. In later years, when his father became unwell, Bhai Sahib lovingly welcomed both his parents into his home and cared for them with full dedication. Despite earlier differences, he served his father with humility through illness, expecting nothing in return. His seva (selfless care and service) reflected a life free from greed or attachment to worldly gain, and those close to the family recall that it deeply touched his father. Bhai Sahib held no resentment, embodying the true spirit of forgiveness and compassion taught in Sikhi.

Deep Spiritual Bond

During a religious tour of Punjab by a group of Sangat (congregation) from Toronto, in which Bhai Kulbir Singh Ji (founder of Gurmat Bibek Vidiyala) was one of the prominent members of the visiting Jatha (group), Bhai Bharpur Singh Ji served as their driver, taking them to various Gurdwaras. Throughout the journey, whether travelling between locations or stopping along the way, the time was immersed in Gurbani, with continuous recitation, discussions, and reflections on Guru Sahib’s teachings and wonders. It was during this time that Bhai Sahib and Bhai Kulbir Singh Ji developed a deep spiritual connection. Bhai Bharpur Singh Ji was greatly inspired by Bhai Kulbir Singh Ji’s love for Gurbani, Sikh history, and Rehat Maryada (Khalsa code of conduct), as well as his dedication to living according to Guru Sahib’s teachings. In turn, Bhai Kulbir Singh Ji was equally touched by Bhai Bharpur Singh Ji’s sincerity, love, and commitment to Sikhi. From their very first meeting, the bond felt as though two souls had been reunited after lifetimes. In a heartfelt moment, they made a bachan (a solemn commitment) that their children would one day be married, a promise that was fulfilled years later. When Bhai Kulbir Singh Ji passed away in 2021, Bhai Sahib felt a profound loss, as though a part of his own heart had been taken away.

Inspiring Children Through Seva

While working as a school bus driver, Bhai Sahib transformed his daily routine into an opportunity for Gurmat Parchaar (sharing the Guru’s teachings). Before boarding the bus, he would encourage all the children to cover their heads and wash their hands. Once seated, he would hand out Pothi Sahibs (prayer books) of Nitnem (daily Sikh prayers), and during each journey he would lead them in reciting Japji Sahib, singing each line in melody for the children to repeat. Bhai Sahib would gently encourage but never force any child to participate. Over time, even non-Sikh children began joining in, as they found peace in the recitation. Through this simple yet powerful approach, many children memorised Japji Sahib and went on to learn their full Nitnem. Even after an accident prevented him from continuing his work as a driver, he carried on this seva (selfless service) by teaching Gurbani and guiding others without any desire for recognition or reward.

Love for Gurbani and Tireless Teaching

Bhai Sahib taught Gurbani Santhiya daily across many villages in the Samana area, reaching a wide range of Sangat. I remember one occasion when, at around 2:30am, he arrived at a Gurdwara to begin Santhiya of Nitnem from Lareedaar Sencheean (traditional continuous joint-up script volumes of Gurbani). Prior to this, he had already done Amrit Vela and Naam Abhiyaas (practice of Naam-meditation) with Sangat at home. His method of teaching was truly unique. Sitting on the Tabiya (the raised platform behind where Satguru Sri Guru Granth Sahib Ji is enthroned), he would sing each line of Gurbani in melody. Sangat consisting of villagers of all backgrounds, young and old, initiated and non-initiated, women with and without Dastaars (turbans) would follow along. Each person would have a hazooriya (white religious cloth worn around the neck) and a wooden stand holding a Lareedaar Senchee (volume), reciting in unison. In this way, Bhai Sahib trained countless Paathis (scriptural readers), connected many to Guru Sahib, and inspired many to take Amrit and live according to Rehat (Khalsa code of discipline). At the time, over a hundred students were receiving Gurbani Santhiya under his guidance.

Nishkam Seva & Dedication

Bhai Sunmeet Singh Ji from New Zealand once shared with me an experience that truly reflects Bhai Sahib’s spirit of Nishkam Seva (selfless service without desire for reward). Out of deep love for their children and a desire that they remain strong in their Sikhi, Bhai Sahib made a special trip to New Zealand to just spend time with them. During his stay, the children were deeply inspired, and began to wear Bana (Khalsa attire), wake up for Amrit Vela (early morning meditation), do their Nitnem (daily prayers) with joy, and keep Bibek (spiritual discipline, including dietary purity) with interest. Bhai Sahib encouraged the family to undertake an Akhand Paath Sahib (continuous recitation of Satguru Sri Guru Granth Sahib Ji). Although they felt unprepared, he reassured them that Guru Sahib would bless them and guided them throughout. It was just Bhai Bharpur Singh Ji, Bhai Sunmeet Singh Ji, and Bhenji Avmeet Kaur Ji completing the Paath together. The family recalled that Bhai Sahib remained present throughout without rest. Often sitting with his eyes closed, he would immediately continue the recitation whenever others struggled, without referring to a Senchee, Saroop or device. They were amazed at how deeply Gurbani was ingrained within him. Through his quiet guidance and dedication, he not only helped complete the Paath but left a lasting impact on the family’s Sikhi.

Strength Through Hardship

Bhai Sahib Ji faced multiple serious road accidents in his life, yet each time he recovered and continued his seva (selfless service) without pause. In one incident, while riding his bicycle, he was struck by a vehicle and hit his head on the edge of the pavement. The doctor told him that his double Dastaar (turban) had saved his life, though his skull was still fractured. I remember Bhai Sahib showing me his injuries. Vaheguru! You could sense the pain he had endured. Despite this, he refused an operation as it would require cutting his Kes (hair). Even when encouraged to consider alternatives, he remained in Chardikala (high spirits and acceptance). He never complained or allowed physical hardship to affect his discipline. He continued Amrit Vela, maintained his Rehat, attended Sangat, and carried on helping others. In another accident while travelling to Amritsar, he was hospitalised, and although his health prevented him from working for a time, his commitment to seva and attending Sangat never wavered. I remember shortly after being released once from hospital I saw Bhai Sahib on YouTube sitting at Mumbai Keertan Samaagam. His strength truly came from Guru Sahib.

Parchaar

Bhai Sahib carried out Gurmat Parchaar not only in Punjab but also internationally, visiting countries such as Australia and New Zealand. Wherever he went, he naturally connected with Sangat, especially the youth, inspiring them through his humility, warmth, and the way he lived Sikhi rather than just speaking about it. Although from a distance he could appear mistakenly intimidating, often seen carrying an axe, those who met him experienced someone full of love, humour, and genuine care, who uplifted others through simple and heartfelt conversations. There were plans at one point for Bhai Sahib to visit the UK and Europe, and he had also hoped to travel to Canada, but for various reasons this did not happen. I remember him sharing something that stayed with me. Whenever he travelled abroad, his students back in Punjab would begin to miss him deeply and would keep asking when he was coming back. You could sense how much they depended on him, not just as a teacher, but as someone who genuinely cared for their spiritual growth. Because of this, Bhai Sahib always felt a strong pull back to Punjab. No matter where he went, his heart remained with the local Sangat of the villages that he daily visited. For him, Parchaar was not about travelling far and wide, but about truly connecting people to Guru Sahib and helping them grow in their Sikhi.

Panthic Seva

Bhai Sahib also played a deeply committed role in Panthic seva, standing firmly for justice and truth whenever needed. He had previously supported and visited the Kissan Morcha (Farmers’ Protest), showing that he was not one to remain silent in the face of injustice, but someone who was willing to stand with the Panth and raise his voice where it mattered. More recently, he was involved in the Samana Morcha (protest) led by Bhai Gurjeet Singh Khalsa, who had climbed and remained on a 400-foot telecommunications tower, calling for stronger laws against sacrilegious acts towards Gurbani and the saroops (forms) of Sri Guru Granth Sahib Ji. Over many months, Bhai Sahib helped gather Sangat, organised Akhand Paaths, and arranged Kirtan programmes, ensuring the movement remained rooted in Gurbani and Ardaas. When Bhai Sahib did Ardaas in the Sangat, he used it as an opportunity to highlight injustices and awaken the spirits of the Sangat. Those involved in the Morcha recall how he continually encouraged others to remain strong in their faith and united in purpose. When the protest concluded with the introduction of a new law, his meeting with Bhai Gurjeet Singh Khalsa was an emotional moment. At Bhai Sahib’s funeral, organisers of the Morcha acknowledged his contribution, with one remarking that “Bhai Sahib’s Ardaas was heard.”

Passing & Legacy

On 26 April, at around 2:30am, Bhai Sahib was travelling by motorcycle from his village Gajewas along the Samana–Bhawanigarh road. Near village Bamna, just a few kilometres before Samana, his motorcycle collided with a trolley carrying straw that had no lights. A passer-by recognised him and rushed him to hospital, but he had suffered severe head injuries and was pronounced deceased. Bhai Bharpur Singh Ji was 56 years old. His sudden passing has been deeply felt across the Panth, especially among those who had the fortune of knowing him personally or learning from him. Bhai Sahib lived a life of complete dedication to Guru Sahib through seva, Gurbani, and inspiring others. He touched countless lives—through teaching Gurbani, guiding the youth, supporting Sangat, and simply through his presence and example. Those who knew him remember not only his discipline and commitment, but also his humility, warmth, and the way he made everyone feel valued and connected to Guru Sahib. I will miss speaking to him on the phone, listening to his audio messages sent at Amrit Vela, and being able to see him in person again. At the same time, I feel grateful that Guru Sahib blessed me with the opportunity to have the Sangat of such a loving Gursikh, one who was truly pyara (beloved) of the Pyara (the Beloved, Vaheguru). The positive impact and inspiration from Bhai Sahib's jeevan (life) and seva will remain for generations to come.

Dhan Guru, Dhan Guru Pyaare

The Scholar’s Path: From Silence to Sikhi

noreply@blogger.com (Manvir Singh (UK)) — Tue, 21 Apr 2026 14:22:00 +0000

Author: Bhai Jeevan Singh 'Tamil'

Vasanthi and I grew up on the same street. She was two years younger than me. As a child, she was very quiet and did not play much with others. While other children were out having fun, she was always busy with her books. She was very smart and focused on her studies. After forty-five years, we met again. She found my phone number through my brother because she needed help with a legal matter. At first, I did not remember her. But slowly, I realized she was the quiet girl from my childhood.

Today, Vasanthi is a Vice-Principal at a college. To many people, she looks very strict. Young people are often afraid to talk to her or look her in the eye. But if you really know her, she is like a jackfruit. A jackfruit is rough and prickly on the outside, but inside, it is very sweet. Under her tough look, Vasanthi has a mother’s heart. She cares deeply for people who are treated unfairly or who are struggling.

Bhai Jeevan Singh 'Tamil' (after and before embracing Sikhi)

For over a year, she kept asking me one question: "Why did you change from Christianity to Sikhi?" I always told her, "I will tell you when the time is right." That moment finally came. I had translated a book called “Captivating the Simple Hearted” from English into Tamil. I asked her to help me check and edit it. As she read the book, it changed her. It made her think about justice, dignity, and how we should treat one another. She started talking to other Sikh friends in Tamil Nadu.

After thinking deeply, she decided to follow the principles of Sikhi herself. She stopped wearing the holy ash (vibhuthi) on her forehead. She didn't do this to be mean to her old ways, but because she truly believed in these new ideas. Today, she lives by the Sikh values of love and truth. Vasanthi’s dedication was amazing. She did not just read our book once. She edited it four times! She worked very hard to make sure every word was perfect. She did all of this as Seva—which means "selfless service." She refused to take even one rupee for her hard work. Now, she also helps as an advisor for the Tamil Sikh Sangat.

During the recent Tamilnadu elections, she did something I will never forget. She had bought a car using a bank loan. Even though it was a big responsibility, she let me use her car for my campaign so I could travel with dignity. This kind of help is rare and very special. Her daughter, Sri, is now in her final year of medical college. She is following in her mother’s footsteps by working hard to help others.

Today, Vasanthi lives a life of humility and courage. Her story shows us that it is never too late to change. She is a true example of how reflection and a kind heart can lead someone to a beautiful new life…. in Guru’s Mission

Jeevan Singh Tamil

Vaisakhi & the Day of the Khalsa - Educational Videos

noreply@blogger.com (Manvir Singh (UK)) — Sun, 12 Apr 2026 16:02:00 +0000

Vaisakhi 1699 (ASN Cine Dreams । Animation। Panjabi । 00:13:17)
https://www.youtube.com/watch?v=GHxPTKD8xL0

Vaisakhi - Birth of the Khalsa (SikhNet । Animation। English । 00:19:58)

https://www.youtube.com/watch?v=e0iEjFuPR3A

The Moment History Changed Forever: Vaisakhi 1699 (Sikhi Saga 3D । Animation। English Subtitles । 00:02:33)

https://www.youtube.com/watch?v=EIGhfLDR16I

Birth of the Khalsa: Vaisakhi Story for Kids (Storyboxe । Animation। English । 00:03:05)

https://youtu.be/P9W1iP8jYHo?si=hbBsbFk1KXH4Cgxa

Book Review: The Divine Blueprint of Life by Prof. Daljit Singh Virk

noreply@blogger.com (Manvir Singh (UK)) — Tue, 31 Mar 2026 15:32:00 +0000

Recently, I was kindly sent a copy of The Divine Blueprint of Life by Dr Daljit Singh Virk from Derby, UK, and asked to share my thoughts. Having spent some time going through it, I felt it was worth reflecting on and sharing a few impressions with the Sangat.

What stands out is the sincerity behind the book. Dr Virk writes not just as a scientist, but with a clear personal passion and belief in Gurbani. It feels less like a formal academic work and more like the result of a long journey, trying to understand how scientific knowledge sits alongside what we are taught through Sikhi. This is something many of us can relate to, especially those involved in education work with young Sikhs.

The questions the book touches on are becoming increasingly common. Many young people are growing up in environments where science shapes how they see the world, and naturally they begin to ask how this fits with Sikhi. These are not questions we should avoid. In that sense, the book is doing something useful by opening up space for thought and discussion.

A central idea running through the book is that what science observes in the natural world can be understood within the framework of Hukam, the Divine Order or Divine Law. For a Sikh reader, this is a familiar idea. Gurbani reminds us that everything unfolds within Hukam, and that the presence of Vaheguru runs through all of creation. Reading the book in this light shifts the focus away from analysing every detail and towards reflecting on the bigger picture, that we and the world around us are meaningful and part of a deeper Divine purpose.

There are points in the book that will make the reader pause and reflect. It is natural that Sikhs may understand and interpret aspects of Gurbani differently, including on topics such as creation and evolution. However, these differences all come back to the same basic belief, that Vaheguru is the Creator, and that creation is not random but has Divine purpose. Sikhi encourages vichaar (discussion and reflection). We are not asked to accept any worldly writing blindly, but to reflect and engage. Gurbani reminds us that both the Creator and creation are beyond limit and cannot be fully described. In that light, this book is not the final word on the subject, but part of an ongoing conversation and appreciation of Vaheguru and His creation.

Some sections are quite detailed and may feel heavy, especially for those without a science background like myself. However, readers with an interest or background in science will likely find these parts more engaging. Even when it feels difficult to follow, Dr Virk’s main message remains clear, and you can see the sincere and thoughtful effort he has made to bring together his scientific knowledge and his love for Gurbani.

I am grateful to Dr Virk for sharing his work and for his contribution to Sikh academia.

Celebrating My Mum on International Women’s Day

noreply@blogger.com (Manvir Singh (UK)) — Sun, 08 Mar 2026 15:36:00 +0000

On this International Women’s Day, I want to celebrate someone very special to me — my mum, Surinder Kaur Dhesi.

My mum’s story is one of resilience, service and compassion. She was born in Punjab, in the small village of Moranwali, and came to England at the age of four. Like many immigrant families of that time, her father worked hard in factories to build a better life for his family, while her mother cared for the home and raised their three children. Life was not easy. Those early experiences shaped the values my mum still lives by today: humility, hard work, faith in Vaheguru and a deep appreciation of community.

She grew up in Derby and later moved to Banbury after marriage. Even while settling into family life, she believed in improving herself. She completed O-Level qualifications after marriage and learnt to drive, all while raising a family.

In November 1982, when the Marks & Spencer store first opened in Banbury, she began working there. What started as a job turned into a 38-year career. She became known to colleagues and customers as someone with a strong work ethic, always willing to help and always ready with a warm smile. Many elderly or lonely customers would come into the store just to see her, have a chat and leave feeling a little happier.

A late family friend from Leamington Spa, Uncle Makhan Singh Purewal, encouraged my parents to get involved in community service and local politics. With the encouragement and support of my dad, my mum decided to stand as a local councillor.

At that time there were very few Sikhs living in Banbury. My parents joined the Labour Party because they felt its values aligned with them as Punjabi immigrants. The local party had no ethnic minority representation then. Looking back, I can only imagine how daunting that must have been. As a woman from an ethnic and faith minority background, with no experience in politics, it would have been easy to step away from the idea. Instead, she stepped forward to serve the community.

In 1992 she was elected as a councillor. People quickly came to respect her kindness, honesty and genuine desire to help others. I remember evenings when constituents would call our house with problems. My mum would listen patiently and then begin calling different departments or colleagues to see how she could help.

Her involvement in local politics also helped encourage others from different backgrounds to get involved in public life. Today Banbury’s councils and mayors reflect a much more diverse mix of people from different communities.

In 2004–2005 she became Banbury’s first mayor from an ethnic minority background, as well as its first Asian and first Sikh mayor. She was also the first Sikh mayor in Oxfordshire and the second Sikh woman to serve as mayor in England. During her mayoral year she supported local charities, worked with interfaith groups and spoke strongly in support of Banbury’s Horton Hospital.

Alongside politics, she has always been involved in fundraising. While working at Marks & Spencer she chaired the store’s Business Involvement Group, helping to raise money for many local causes including a minibus for PHAB, the Horton Hospital Scanner Appeal, a sensory garden at the special needs school Frank Wise School and Katharine House Hospice.

She is also known for making homemade samosas — sometimes selling them for charity, other times simply giving them away to colleagues, friends or the Sangat.

Even when she probably should rest, she still volunteers for sponsored charity walks, sometimes walking up to six miles to raise money for the hospital or hospice. I remember seeing her exhausted with swollen feet afterwards and asking if she was okay. She would always smile and say, “I’m fine… it’s for charity.”

In 2019 she became the first female President of the Rotary Club of Banbury. In recognition of her work, she received the Paul Harris Award in 2020.

When the Marks & Spencer store closed, she took early retirement but soon started a completely new chapter by becoming a Work Coach at Jobcentre Plus. For someone who once found computers intimidating and would ask me to type up notes for her, she worked incredibly hard to learn new systems and develop new skills. She has never been someone who avoids a challenge. Because of this role she stepped away from politics, but her community work continued.

In 2022 she received the British Citizen Award for her fundraising and decades of service to the community. That same year she was also appointed as a Deputy Lieutenant of Oxfordshire, supporting the Lord-Lieutenant in representing the monarch in the county. This year she was appointed as a chaplain from the Sikh community for the High Sheriff of Oxfordshire.

Even in her spare time she likes helping people in simple ways. She trained as a Reiki practitioner and often offers acupressure or foot massages to members of the Sangat or visitors to our home, simply to help people relax and feel better.

At home she has always been a very supportive mum. She encouraged both me and my brother in our studies and always prayed for us before exams. I often feel I passed many of my exams because of her Ardaas.

Probably like many mums, she always thinks about the health and wellbeing of others more than her own. I feel very fortunate to have a mum who has shown through her actions what it means to do Seva — selfless service — and care for others and the Sangat.

On this International Women’s Day, I simply want to say thank you Mum — for everything you have done for me, our family and so many people in the community.

Animation Videos related to Sikh History of December (Chamkaur Sahib & Fatehgarh Sahib)

noreply@blogger.com (Manvir Singh (UK)) — Tue, 16 Dec 2025 16:04:00 +0000

Animation Videos related to Sri Guru Teg Bahadur Sahib Ji's History

noreply@blogger.com (Manvir Singh (UK)) — Sun, 30 Nov 2025 15:10:00 +0000

Animation Dedicated to Martyrdom of Gur Teg Bahadur Ji । New Age Digital AI । Hindi and translations । 06:31 mins

Bhai Makhan Shah Lubhana । Anaahad । Panjabi । 08:06 mins

Guru Ladho Re । Punjabi Chapters with Ranjeet Siyan । Panjabi । 08:06 mins

Guru Ladho Re । Sikhnet.com । English । 08:04 mins

Guru Ladho Re । Sikhnet.com । Panjabi । 08:04 mins

Saaka: Chandni Chowk । Swar Dhwani Gurbani । Panjabi । 08:17 mins

Saakhi Bhai Jaita Ji (Episode 1)। Anaahad । Panjabi । 25:41 mins

Saakhi Bhai Jaita Ji (Episode 2) । Anaahad । Panjabi । 25:35 mins

Shaheedi of Guru Teg Bahadur Sahib । Basics of Sikhi । English । 13:38 mins

Shahidi Saka Guru Teg Bahadur Sahib Ji | Khalsa Phulwari | Panjabi । 06:19 mins

Sri Guru Teg Bahadur Ji Shaheedi Diwas Short Film । Nijjer Creative & Sikh Animated । Panjabi । 01:41 mins

Supreme Act of Self-Sacrifice of Guru Tegh Bahadur Sahib Ji from Persian sources

noreply@blogger.com (Manvir Singh (UK)) — Mon, 24 Nov 2025 14:23:00 +0000

Summary from Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa by Khushwaqt Rai

In his historical chronicle Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa, written in 1811-12 CE, Khushwaqt Rai, a Mughal intelligence officer stationed in Punjab, provides a detailed account of the martyrdom of Guru Tegh Bahadur Sahib Ji. His narrative, although reflecting his perspective as an imperial officer, captures the pivotal moment in Sikh history when Guru Tegh Bahadur Sahib Ji chose to sacrifice the vessel of his human body for humanity rather than perform miracles out of intimidation or for self-glorification. Guru Tegh Bahadur Sahib Ji’s ultimate act of self-sacrifice was, as per this account, a profound statement against the forces of religious persecution led by the Mughal Emperor Aurangzeb. Guru Sahib’s refusal to yield to the Emperor’s demands for a miracle, and his subsequent martyrdom, are seen as an act of defiance and a testament to his commitment to human rights and religious freedom. Below, we explore the details from Khushwaqt Rai's account.

The Martyrdom of Guru Tegh Bahadur Sahib Ji: A Detailed Account

In the narrative of Tawarikh-i-Sikhan, Khushwaqt Rai begins by recounting how Guru Sahib’s growing influence and the prosperity of his followers led to rumors about his temporal power. This attracted the attention of Emperor Aurangzeb, who sought to test Guru Sahib’s spiritual capabilities.

“Seeing the large number of the Guru's retinue and his prosperity, some of his disciples started talking in terms of his temporal authority. They called him the true king (Sacha Patshah). Aurangzeb heard of the Guru's pomp and grandeur. He called him to court to test his spiritual powers by asking for a miracle.”

In this context, Khushwaqt Rai explains that Guru Tegh Bahadur Sahib Ji, knowing the inevitable clash with Aurangzeb's forces of religious extremism, accepted the summons to Delhi. It was here that the Emperor demanded a miracle to test Guru Sahib’s powers.

“Guru Tegh Bahadur was summoned by the Emperor and he came to Delhi along with his family. He sent his family to Anandpur but himself stayed in Delhi. One day the Emperor persisted in demanding a miracle from Guru Tegh Bahadur. The Emperor was desirous of converting all the Hindus to Islam. On the other hand, Guru Tegh Bahadur used to say that his mission was to uphold his faith which was distinct from the religions of both the Hindus and the Muslims.”

The account reveals that Guru Tegh Bahadur Sahib Ji, firm in his beliefs, knew that his path would require him to make the ultimate sacrifice to awaken humanity and instill fearlessness and courage in the awakened minds. He agreed to perform a “miracle” but on his own terms: refusing to conform to the Emperor's demands for a display of supernatural power, he asserted that no sword would harm him.

“Knowing that self-sacrifice was unavoidable on account of this, he agreed to perform a miracle: he asserted that no sword would be effective against him. When the sword struck him, his head was severed from his body. A piece of paper was found tied on his neck with the following words: 'the man of God gave up his head but not the secret of God.'”

This detail of the paper with the words "sees deeaa, par sirar na deeaa" tied to the Guru’s neck aligns with other historical accounts that suggest Guru Sahib’s martyrdom was not a display of helplessness, but an act of profound spiritual strength. The paper, with its message of unyielding faith, became a symbol of the Guru's refusal to bend to tyranny. However, according to Sikh accounts, the paper was tied to the sword of the executioner, not to Guru Sahib's neck.

“The Emperor felt sorry for his unjust death.”

The account also describes the reactions of the public that admired or had faith in Guru Sahib and the profound sense of loss experienced by the people of Delhi. While some of the Guru’s admirers of Guru Sahib allegedly forsook him under pressure of the tyrant regime, others remained steadfast in their faith. Note there is no record of any Sikh follower, i.e., initiated Sikh, losing faith or distancing themselves from Guru Sahib. The account refers to those who admired and had belief in Guru Sahib, yet not embraced or committed to the Path of Sikhi.

“It is related that when the Emperor asked Guru Tegh Bahadur to work a miracle, some of his followers forsook him on account of weakness of faith. Some sweepers, who were strong in their faith in the Guru, stuck to him. He had asked one of them not to let his head roll on the ground. Consequently, he caught the Guru's head in his lap the moment it fell from his body.”

This act of devotion led to the head being carried to Guru Gobind Singh Sahib Ji at Sri Anandpur Sahib, while Guru Sahib's body (torso), without the Emperor’s orders for cremation, was secretly taken and cremated by the Sikhs of the Guru. The Mughal account states Guru Gobind Sahib Ji observed "mourning", however, from a Sikh perspective, Guru Sahib is beyond being affected by joy or sorrow, and instead remained in Chardikala (forever rising spirits).

“Running day and night, he carried the head to Guru Gobind Singh at Anandpur. It was cremated with fragrant wood. And then Guru Gobind Singh observed mourning for the death of his father.”

The body of Guru Tegh Bahadur Sahib Ji, though initially left in the public square of Chandni Chowk, was later removed by a follower who, defying the ban, ensured the Guru Sahib’s body's cremation.

“None dared remove the body of Guru Tegh Bahadur from the Chandni Chowk for cremation without explicit orders from the Emperor. A banjara follower of Guru Nanak, who was bringing his grain-laden bullocks from that side, put the body of the Guru in a sack, took it out of the city and cremated it.”

Khushwaqt Rai ends the account with a reflection on the impact of Guru Tegh Bahadur Sahib Ji’s martyrdom:

“The people of the city felt extremely distressed by this whole episode which turned their days dark like nights.”

Guru Tegh Bahadur Sahib Ji’s martyrdom, as recorded in Tawarikh-i-Sikhan, serves as a powerful reminder of the spiritual fortitude required to stand up for one’s beliefs in the face of persecution. His life, and his death, were marked by an unwavering commitment to the defense of faith, freedom, and human dignity. As the account concludes, Khushwaqt Rai notes the date of Guru Sahib physically leaving their earthly body:

“Guru Tegh Bahadur left his earthly life for the eternal abode on Maghar Sudi 5 in Sammat 1732. His pontificate lasted 10 years, 2 months and 21 days.”

This date based on an Indian calendar translates to the Gregorian calendar as 11th November 1675 CE. This momentous event remains an enduring symbol of sacrifice and courage in the face of injustice, a legacy that continues to inspire countless individuals to stand firm in their beliefs, regardless of the cost.

Snippets from Tawarikh-i-Sikhan-i-Mulk-i-Punjab wa Malwa

Bandi Chhor Divas & Diwali Message Slideshow

noreply@blogger.com (Manvir Singh (UK)) — Sat, 18 Oct 2025 09:55:00 +0000

Below are slides that Gurdwara Sahibs can use on TV screens in lobby or entrance areas.
These messages are intended to share a short Sikhi reflection with visitors — especially those who may not know much about Sikhi but come to visit the Gurdwara Sahib.
Please feel free to use and share freely.

2025 list of Sikh movies online । 2025 ਦੀ ਆਨਲਾਈਨ ਸਿੱਖ ਫਿਲਮਾਂ ਦੀ ਸੂਚੀ

noreply@blogger.com (Manvir Singh (UK)) — Sun, 14 Sep 2025 19:52:00 +0000

LONGER MOVIES

(Longer than 30 mins)

Agaaz (Animation। Panjabi । 00:40:55)

https://www.youtube.com/watch?v=VkmvoPzS5CM&t

Akaal (Panjabi । 02:12:14)
https://www.youtube.com/watch?v=is1onPns9WM

A Little Gardener (Panjabi । Subtitles । 00:36:03)
https://www.youtube.com/watch?v=X6h7sVi-zDw

Apna Mool Pachhan (Panjabi । 01:34:20)
https://www.youtube.com/watch?v=3NjsjEml01g

Andaata (Panjabi । 00:45:52)
https://www.youtube.com/watch?v=gT182mGjbvI

Anokhe Amar Shaheed Baba Deep Singh (Panjabi । 02:34:01)
https://www.youtube.com/watch?v=Teaq-PpzTnE

Baba Deep Singh Ji (Animation । Panjabi । 00:11:13 + 00:12:00 + 00:10:31)

Part 1 - https://www.youtube.com/watch?v=X4a9CfPkluc

Part 2 - https://www.youtube.com/watch?v=onD56XdduBM
Part 3 - https://www.youtube.com/watch?v=rZ1e34zdTnk

Banda Guru Da (Animation । Panjabi । 02:12:04)
https://www.youtube.com/watch?v=px9dsdc6Gns&t=3995s

Bhai Subeg Singh Shahbaz Singh (Animation । Panjabi । Subtitles । 01:23:48)

https://www.youtube.com/watch?v=Wzq50HCuw2o

Bhai Taru Singh (Animation । Panjabi । 01:32:35)
https://www.youtube.com/watch?v=cDrgvEudoKQ

Bole So Nihal (ਬੋਲੇ ਸੋ ਨਿਹਾਲ) (Panjabi । 01:33:53)
https://www.youtube.com/watch?v=Cp26g1aGelQ

Chaar Sahibzaade (English । 02:07:57)

https://www.youtube.com/watch?v=JbKFNbrK2dc&t

Chaar Sahibzaade: The rise of Baba Banda Singh (Punjabi । Subtitles available । 02:14:08)

https://www.youtube.com/watch?v=T3RGpaBbA_M&t

Dastaan - E - Miri Piri (Panjabi । 01:43:07)

https://www.youtube.com/watch?v=tMZbHGtorn0&t

Dharam Yudh Morcha (Panjabi । 02:01:51)
https://www.youtube.com/watch?v=eM_xmh1DL60

Empty Inside (Panjabi । Subtitles । 01:35:12)
https://www.youtube.com/watch?v=GBQnE1SEIW4

Guru Nanak Jahaz (Panjabi । Subtitles available । 02:20:18)
https://www.youtube.com/watch?v=tzzNishmYpg

Impact (Panjabi । Subtitles । 00:34:13)
https://www.youtube.com/watch?v=1NTLwUuoUqw

Identifying Yourself (Panjabi । 00:31:40)
https://www.youtube.com/watch?v=W7k9rvutGDE

Jis Ke Sir Upar Tu Swami (Panjabi । 00:54:59)
https://www.youtube.com/watch?v=og-rpupIQaY&t

Kab Gal Lavehnge (Panjabi । 01:48:25)
https://www.youtube.com/watch?v=ZPWfolOVSSU

Mastaney (Panjabi । 02:00:57)
https://www.youtube.com/watch?v=NUViXE_Uj6w&t

Mool Mantar (Panjabi । 00:58:26)
https://www.youtube.com/watch?v=RuN0z1CMux4&t

Nanak Naam Chardikala (Panjabi । 01:52:16)
https://www.youtube.com/watch?v=sDdcNhxfXIw

Nanak Shah Fakir (Panjabi । Subtitles । 02:17:20)
https://www.youtube.com/watch?v=OETtNQ7-who

Patta Patta Singha Da Vairee (Panjabi । 02:11:14)
https://www.youtube.com/watch?v=_WmNbO_vL3Q

PK with Singh (Panjabi । Subtitles । 00:15:06)
https://www.youtube.com/watch?v=wVaeef5NCXg

Proud to be a Sikh I (Panjabi । Subtitles । 01:35:17)
https://www.youtube.com/watch?v=pwT0IbRhAGU

Proud to be a Sikh II (Panjabi । Subtitles । 01:46:23)
https://www.youtube.com/watch?v=XhYEMcAOOSI&t

Punjab 1984 (Panjabi। 02:37:56)
https://www.youtube.com/watch?v=WLd-vlUN2zg

Pyari Sada Kaur (Sikh Kids Movie) (Animation । Panjabi । 00:21:15 + 00:29:19)
Part 1 - https://www.youtube.com/watch?v=aw3FSD0pMi4
Part 2 - https://www.youtube.com/watch?v=2rpWkXlFCVE

Rakha Ek Hamara Sumai - 7 Part Movie (Panjabi । Subtitles available)
Part 1 - https://www.youtube.com/watch?v=xFqLeLb7pcA (00:13:03)
Part 2 - https://www.youtube.com/watch?v=Q68ZIq-b9cc (00:11:56)
Part 3 - https://www.youtube.com/watch?v=CXJjFvqKnXw (00:14:42)
Part 4 - https://www.youtube.com/watch?v=1YyU7u_hx3E (00:14:55)
Part 5 - https://www.youtube.com/watch?v=Cpp73R73sDU (00:15:00)
Part 6 - https://www.youtube.com/watch?v=2boaeeIYxMg (00:09:14)
Part 7 - https://www.youtube.com/watch?v=NpVoChNqlag (00:21:25)

Sacho Sach (Panjabi । Subtitles । 01:04:21)
https://www.youtube.com/watch?v=XciEb8aPC_8

Sadda Haq (Panjabi । Subtitles । 02:13:37)
https://www.youtube.com/watch?v=ppbeNqf0mk0

Sajjan Singh Rangroot (Panjabi । 01:55:57) (Songs omitted)
https://www.youtube.com/watch?v=L0mhH7OL75o&pp

Sanjha Ghar (Birdh Aashram) (Panjabi । 01:14:11)
https://www.youtube.com/watch?v=mgdQe2R0wnY&t

Sardari (Panjabi । 01:14:11)
https://www.youtube.com/watch?v=9A2i1J56y5E&t

Singh Soorme (Animation । Panjabi । Subtitles । 01:03:42)
https://www.youtube.com/watch?v=9F8eaowlIrU

Singha Di Jaago (Panjabi । 00:42:51)
https://www.youtube.com/watch?v=tAyg90iOf0A

Shamshere Khalsa (Panjabi । 01:11:09)
https://www.youtube.com/watch?v=ONCgoPT9NLE

Shudra The Rising (Hindi । Subtitles । 01:40:06)
https://youtu.be/-JOPGAB4IEM

Sundri: The Brave Kaur (Panjabi । Subtitles available । 01:21:02)
https://www.youtube.com/watch?v=L1ucRYEsr9s&t=3004s

Three Golden Rules (Panjabi । Subtitles । 00:17:43 + 00:19:26)
https://www.youtube.com/watch?v=QzQXkZQqITs&t=584s
https://www.youtube.com/watch?v=yeaZV_80WxY&t=780s

Throne of Lahore (Animation । Panjabi । 00:41:26)
https://www.youtube.com/watch?v=DgUIW9hA7uQ

Toofan Singh (Panjabi । 02:22:31)
https://www.youtube.com/watch?v=qDWJllytQwM

Veer Khalsa- The Warrior (Panjabi । 01:01:31)
https://www.youtube.com/watch?v=N12h6aWzrVo

SHORTER MOVIES

(Shorter than 30 mins)

Antim Ichha (Panjabi । 00:15:16)
https://www.youtube.com/watch?v=muHfm8Ii7ow

Asal Ghar: The Real Home (Animation । Panjabi । Subtitles । 00:04:09)
https://www.youtube.com/watch?v=_2iRk9ZOBtI

Aulad (Panjabi । 00:06:14)
https://www.youtube.com/watch?v=DJHG0NSzDSk

Baba Banda Singh Bahadur Against Wazir Khan - A Short Movie (Animation । Panjabi  । 00:17:19)
https://www.youtube.com/watch?v=pBBcoHsSXBo

Baba Deep Singh Ji - A Short Movie (Animation । Panjabi  । 00:09:17)
https://www.youtube.com/watch?v=pF81VuKq6uU

Badshah Darvesh & Holla Mahalla - A Short Movie (Animation । Panjabi  । 00:06:20)
https://www.youtube.com/watch?v=ak8k6UeAP8c

Battle of Chamkaur - AI Short Movie (Animation । Panjabi  । 00:06:09)
https://www.youtube.com/watch?v=vbjjOLUmiWQ

Bhagat Sadhna Ji's Journey (Animation । Panjabi । 00:08:50)
https://www.youtube.com/watch?v=y9OhI8bBTmQ

Battle of Jamraud (1837) — Hari Singh Nalwa vs Wazir Akbar Khan (Animation । Panjabi । 00:18:58)
https://www.youtube.com/watch?v=LCK7nXuCrm8

Bhagat Singh  (Panjabi । Subtitles । 00:17:46)
https://www.youtube.com/watch?v=6cs90Y7BTPI

Bhai Joga Singh Ji & Guru Gobind Singh Ji (Animation । Panjabi । Subtitles । 00:09:20)

https://www.youtube.com/watch?v=uWAUKbBqGoU&t=15s

Bhai Lakhi Shah Ji Vanjara & Shaheedi of Guru Teg Bahadur Ji (Animation । Panjabi । Subtitles । 00:09:02)
https://www.youtube.com/watch?v=I4tkyUx-NaA

Bhai Kanhaiya Ji (Animation । Panjabi । Subtitles available। 00:03:18)
https://www.youtube.com/watch?v=bL_nadJj_eg

Bhai Makhan Shah Ji (Animation । Panjabi । Subtitles । 00:08:06)
https://www.youtube.com/watch?v=_laygyCwjNw

Bhai Manjh Ji & Guru Arjan Dev Ji (Animation । Panjabi । Subtitles । 00:11:03)
https://www.youtube.com/watch?v=OyN0krWZxGs

Bhai Nand Lal Ji & Guru Gobind Singh Ji (Animation । Panjabi । Subtitles । 00:10:57)

https://www.youtube.com/watch?v=aj7oF5jtWig

Bhai Satta Ji & Bhai Balwand Ji (Animation । Panjabi । Subtitles । 00:08:54)
https://www.youtube.com/watch?v=RlKylyDn3d0

Blind Joureny (Panjabi । 00:07:24 + 00:05:17)
Part 1 - https://www.youtube.com/watch?v=l5qyUm1iTcQ
Part 2 - https://www.youtube.com/watch?v=hDCGFsZMh6A

Chaabi (Panjabi । 00:16:38)
https://www.youtube.com/watch?v=U367_grHHsc

Chaali Mukte (Animation । English । Subtitles । 00:04:32)
https://www.youtube.com/watch?v=TgnHvYM44MM

Chhote Ghallughara (Panjabi । Subtitles । 00:22:19)
https://www.youtube.com/watch?v=bZqyTYcb3eI

Daastaan (Panjabi । 00:10:07)
https://www.youtube.com/watch?v=Ui_OWYeI-as

Delhi Fateh (1783) - How Baba Baghel Singh Ji won Delhi (Animation । Panjabi । 00:19:09)
https://www.youtube.com/watch?v=acgOV0jOINE&t=831s

Example (Panjabi । 00:17:58)
https://www.youtube.com/watch?v=JmRgDSkuss8

Farz (Animation । Panjabi । Subtitles । 00:05:45)
https://www.youtube.com/watch?v=SFB6j7_3MDA

Fateh (Panjabi । 00:06:19)
https://www.youtube.com/watch?v=B5xTqIFtCrY

Five Folds (Panjabi । 00:10:03)
https://www.youtube.com/watch?v=QLQgSQ38z60

Guneh Amol (Panjabi । Subtitles । 00:11:18)
https://www.youtube.com/watch?v=FpwPe_aqJ4U

Guru (Animation । Panjabi । Subtitles । 00:14:23)
https://www.youtube.com/watch?v=H0n6_mqtOoM&t=2s

Guru Angad Dev Jee and the Yogi (Animation । Panjabi । Subtitles । 00:07:19)
https://www.youtube.com/watch?v=bWwH9qVOFVE

Guru Nanak and the Boulder (Animation । Panjabi । Subtitles । 00:06:35)
https://www.youtube.com/watch?v=_PLrHR5xmYY

Ibaadat (Panjabi । 00:12:34)
https://www.youtube.com/watch?v=Xu-A9bkn_x8

Jaag Svere (Amrit Vele) (Panjabi । 00:08:31)
https://www.youtube.com/watch?v=-CL7x4AbRco

Jagaah (Panjabi । 00:12:20)
https://www.youtube.com/watch?v=WedVdY5Vwig

Jassa Singh Ramgarhia - A Short Film  (Animation । Panjabi । 00:09:21)
https://www.youtube.com/watch?v=jd-OqQsfuIw&t=326s

Kaafir (Panjabi । Subtitles । 00:08:45)
https://www.youtube.com/watch?v=iIIRditECeo

Kaur - Mai Bhago (Animation । English । 00:21:57)
https://www.youtube.com/watch?v=hVL3nco-0AM

Kaur - Mai Bhago (Animation । Panjabi । Subtitles । 00:21:57)
https://www.youtube.com/watch?v=qJ9a_76VO4A

Khalsa (Panjabi । Subtitles । 00:06:23)
https://www.youtube.com/watch?v=Fm-JDVitjsQ

Kundi (Panjabi । Subtitles । 00:05:14)
https://www.youtube.com/watch?v=KAwugsYVROk

Lakeer (Panjabi । Subtitles । 00:09:03)
https://www.youtube.com/watch?v=mMTGQ64UruA

Langar (Panjabi । 00:13:06)
https://www.youtube.com/watch?v=wCwHuT5ry3g

Life in a Lego Gurdwara - Story of Baba Ji and Fateh Singh (English । 00:02:57)
https://www.youtube.com/watch?v=77mRMMjUimQ&t=36s

Little Warrior (Panjabi । 00:06:11)
https://www.youtube.com/watch?v=oeD0PB73yjE

Mai Sikhi Haan (Panjabi । 02:01:12)
https://www.youtube.com/watch?v=y43tx6h9mBI&t

Maharaja Ranjit Singh - the Untold Story (Animation । Panjabi । 00:08:46)
https://www.youtube.com/watch?v=nPgF9slww6A

Markatt (Animation । Panjabi । 00:05:58)
https://www.youtube.com/watch?v=S27d-I0L_F0

Manan (Panjabi । Subtitles । 00:27:02)
https://www.youtube.com/watch?v=J9Mrhe8Y618

Mann Deea Sir Naal (Panjabi । Subtitles । 00:07:17)
https://www.youtube.com/watch?v=xxiNPXo1y-s

Mata Dharat (Panjabi । 00:10:58)
https://www.youtube.com/watch?v=34bbPJHU0j4

Mata Khivi Ji  (Animation । English । 00:05:53)
https://www.youtube.com/watch?v=l8PKsK8R_4U

Mata Sahib Kaur Ji  (Animation । English । 00:07:14)
https://www.youtube.com/watch?v=ScsWeEiGrjA

Parlo (Animation । English । 00:12:34)
https://www.youtube.com/watch?v=FkCYWMgiJQI

Patjhad (Panjabi । Subtitles । 00:06:50)
https://www.youtube.com/watch?v=bVkzziaLK_o

Sabh Thaaee Hoe Sahaae (Panjabi । Subtitles available । 00:19:39)
https://www.youtube.com/watch?v=hEbRjuXwnRQ&t=1060s

Saka Nankana Sahib - A Short Movie  (Animation । Panjabi । 00:08:52)
https://www.youtube.com/watch?v=aD0Gz3UMv3I

Sanjogi  (Animation । Panjabi । 00:02:23)
https://www.youtube.com/watch?v=My1Y7cc8MGI

Shahadat - Story About Chhote Sahibzaadey (Panjabi । 00:13:18)
https://www.youtube.com/watch?v=cYp5uNdNw1w

Shukrana (Panjabi । 00:21:28)
https://www.youtube.com/watch?v=TlYzU92ZwSY

Sikhi Saroop, Mera Aslee Roop (Panjabi । 00:04:26)
https://www.youtube.com/watch?v=Uk4wDlyW5LM

Sikh Sardari (Panjabi । Subtitles । 00:19:20)
https://www.youtube.com/watch?v=7g00lL3qX8A

Sikh vs Abdali - Throne of Lahore Episode 5 (Animation । Panjabi । 00:10:50)
https://www.youtube.com/watch?v=fnYpCSRCaNw

Siropa (Panjabi । Subtitles । 00:14:07)
https://www.youtube.com/watch?v=2XA5DdX9C7U&t=287s

Sutlej Boleya (Panjabi । Subtitles । 00:11:06)
https://www.youtube.com/watch?v=iUQ-N1DLWds

Taaj (Panjabi । 00:05:01)
https://www.youtube.com/watch?v=s5HBiwehYZA

The Dog (Panjabi । Subtitles । 00:07:16)
https://www.youtube.com/watch?v=uiFtH7fXNz0&t=57s

The Power of Amritvela (Hindi । 00:14:52)
https://www.youtube.com/watch?v=lANZlEJed54&t=16s

The Truth Punjab Tried to Hide - Saheed Jaswant Singh Khalra (Panjabi । 00:25:32)
https://www.youtube.com/watch?v=4Rk4Zp5Vx6o

Udeek (Panjabi । 00:14:36)
https://www.youtube.com/watch?v=HqZOKrVRpRc

Umeed (ਉਮੀਦ) (Panjabi । Subtitles available। 00:10:07)
https://www.youtube.com/watch?v=nQn_YX54WEI&t=488s

Vadda Ghallughara (Panjabi । Subtitles । 00:11:07)
https://www.youtube.com/watch?v=FVSXViD8ixI

Valentine's Day (Panjabi । Subtitles । 00:05:41)
https://www.youtube.com/watch?v=pmpyik2YDFU&t=25s

Veera (Panjabi । Subtitles । 00:28:43)
https://www.youtube.com/watch?v=sX7DJMALW7k

Wadda Ghallughara (Panjabi । Subtitles । 00:25:32)
https://www.youtube.com/watch?v=Nwqu0OkwZ1o

Why Nadir Shah got scared of the Sikhs (Animation । Panjabi । 00:13:22)
https://www.youtube.com/watch?v=oUd4iBnMrx0

DOCUMENTARIES

Bhai Fauja Singh Ji (Panjabi । Subtitles । 00:58:05)
https://www.youtube.com/watch?v=xw-h5GOb52M

Hindu Kush to Thames
https://www.youtube.com/watch?v=usmOTLiWQTw

Nihang Singh: The Sikh Warriors British Feared (Panjabi । 00:18:11)
https://www.youtube.com/watch?v=6QW0YdqSvL4

Soch - The Aftermath of the 1984 Sikh Genocide (Panjabi । 00:31:21)
https://www.youtube.com/watch?v=tjhKIOVqx7I

1783 Khalsa Raj: When Sikh Forces Captured Delhi (Panjabi । 00:17:41)

https://www.youtube.com/watch?v=jAuQLxQxw1Q

Note: List updated on 19/03/2026

Attacking Sarbloh Maryada? A Response to Misguided Claims of Superstition

noreply@blogger.com (Manvir Singh (UK)) — Tue, 09 Sep 2025 10:19:00 +0000

Recently, I came across a clip of a respected kathavachik (preacher) who usually delivers insightful katha, but in this instance seemed to miss a vital aspect of Gurmat (the Timeless Way of the Guru). He suggested that older Indic traditions were bound by superstitious beliefs that certain metals were holier than others, and that Guru Sahib liberated us from such notions by teaching that no material is inherently sacred. He went further to claim that in Sikhi there is no guidance about which metal or material should be used for eating or cooking, and that all are equal in this regard. In doing so, however, he completely overlooked the deep significance and sacred role of sarbloh — pure iron — in Sikhi, a metal cherished not out of superstition, but because of its unique place in the spiritual, historical, and practical life of the Panth from the time of Guru Nanak Dev Ji through Guru Gobind Singh Ji and beyond.

At first glance, his words may sound reasonable. It is certainly true that in Gurmat the highest purity does not come from any material substance, but from Naam — the Divine Name, the sacred sound-current of the Almighty. No metal or vessel by itself has the power to spiritually sanctify food in the way that Naam does. However, it is equally true that sarbloh — pure iron, often mistaken for ordinary or stainless steel by non-Sikhs — holds a unique and irreplaceable place in Sikhi. From both a practical and spiritual perspective, there is a profound science and symbolism to sarbloh, rooted in the Guru’s own divine choices and teachings, which this kathavachik unfortunately overlooked.

1. Hygiene and Purity (Suchamta)

Sarbloh has unmatched hygienic qualities that make it far superior to modern utensils. Unlike plastic, which absorbs stains and harbors bacteria in tiny scratches, or stainless steel, which can hold on to residues, sarbloh renews itself with every proper clean. Simply scrubbing with sand, ash, or using lemon or citric acid removes the outer layer of metal, exposing a fresh, uncontaminated surface. This means contaminated food never gets absorbed or trapped inside the vessel, and sarbloh can always be kept completely pure. Each meal is served on a surface that is, in essence, brand new — a standard of cleanliness no plastic or steel utensil can truly match.

2. Chosen by the Guru

The most sacred thing consumed in Sikhi is Amrit — Khande-di-Pahul. Guru Sahib had every material at His disposal, yet from the time of Guru Nanak Dev Ji through Guru Gobind Singh Ji, Amrit was always prepared in a sarbloh batta (iron bowl), whether it was Charan Amrit or Khande-da-Amrit. This was no accident; it was a deliberate and divinely guided choice. To this day, it is universally accepted across the Panth — recorded in historic Rehat-namas (written codes of discipline) and later codified in the Maryada of Sri Akal Takht Sahib — that Amrit must be prepared using only a sarbloh batta and khanda. The use of stainless steel or any other material is not permitted, and is universally accepted that doing so would violate the sanctity of Amrit and render the sacred ceremony invalid. In the same way, Guru Sahib chose sarbloh for the karra and the kirpan among the Panj Kakkaar (5 Ks). If all metals were the same, why would the Guru consistently select sarbloh for the holiest gifts and ceremonies of Sikhi?

3. Blessed Tradition

History records that Guru Har Rai Sahib Ji, the seventh human form of Satguru, blessed the ironsmiths of Gharuan village in Ludhiana. During one of his visits to the area, Guru Sahib gave them a special blessing of prosperity for making sarbloh utensils. He declared that the sarbloh vessels they produced would one day be valued equal to gold — a powerful sign that living by the sarbloh code is truly priceless. For what is more precious than health and spiritual well-being? By comparing sarbloh to gold, Guru Sahib showed its timeless value for both the body and the soul. Remarkably, this blessing continues to bear fruit: even today, families in Gharuan keep the age-old craft alive, and demand for sarbloh utensils steadily grows across the world. This enduring tradition stands as living proof of Guru Sahib’s words and a reminder of the honoured place of sarbloh in Sikhi. When Guru Sahib blessed sarbloh as equal to gold, He revealed its eternal worth in physical and spiritual well-being.

4. Symbol of the Divine

Guru Gobind Singh Ji Himself addressed Vaheguru as Sarbloh in the Bani (revealed prayer) of Akaal Ustat, using this powerful metaphor to describe the Divine as possessing the strength, purity, and indestructibility of iron. He blessed Himself with "the defense of Sarbloh"—suggesting that the Divine shields us with unbreakable, ever-present power. He further composed a manuscript entitled Sarbloh, where "Sarbloh" stands as a central motif uniting spiritual resilience with martial strength. The very name and essence of the holy manuscript conveys the idea that the Khalsa must embody unwavering toughness, purity, and ready resolve. If all metals were viewed equally, why would Guru Gobind Singh Ji intentionally elevate Sarbloh in Akaal Ustat and devote an entire composition to its symbolism? Clearly, Sarbloh is more than a metal—it is a living emblem of divine power, spiritual fortitude, and unwavering commitment.

5. Health Benefits

Unlike neutral materials like stainless steel or clay, sarbloh actively enriches food rather than simply carrying it. When meals are cooked or served in sarbloh, trace amounts of iron naturally leach into the food, boosting hemoglobin, improving oxygen flow, strengthening the blood, and helping prevent anemia — a major benefit for vegetarians and vegans who often face iron deficiencies. By contrast, aluminum cookware can release particles linked to negative effects on the nervous system, while non-stick pans rely on chemical coatings that may break down and leach toxins at high heat. Plastic and paper utensils are even worse, as they can release microplastics, dyes, and chemicals when exposed to hot food, while also creating harmful waste. Stainless steel and clay remain neutral — they neither damage nor benefit health — but sarbloh is unique in being both safe and actively beneficial, turning every meal into not just nourishment but also natural medicine.

Conclusion

In Gurmat (the Timeless Way of Guru), sarbloh is regarded as superior not out of superstition, but because of its unique blend of hygiene, health benefits, tradition, divine symbolism, and Satguru Ji’s own blessing that honored it as equal to gold. Chosen by the Gurus for Amrit, Karah Parshaad, and daily rehat, sarbloh is more than a metal — it is a sacred medium that absorbs and amplifies the power of Naam and Gurbani. For anyone seeking a clean, health-giving, and spiritual lifestyle, sarbloh offers a timeless code of living that connects us to both nature and the Divine.

When Bana Inspires Without Words...

noreply@blogger.com (Manvir Singh (UK)) — Thu, 28 Aug 2025 09:51:00 +0000

On 11th August, while travelling back from Khalsa Camp Europe, I was going through security at Amsterdam Airport. I was dressed in full Bana (Sikh religious attire) and, as always, wore my hazuria (the white cloth worn around the neck that represents readiness to serve and humility as a Sikh). I never take it off. Occasionally, staff ask me to remove it, but when I politely explain that it’s part of my religious uniform, they’ve always respected that. In fact, I’ve found it often sparks curiosity and questions — gentle opportunities to share awareness about Sikhi.

I also wear my Sarbloh Khanda on my dastaar, even though it sets off the metal detectors every time. But that’s fine. Sadly, I’ve seen some people even take off their karra to avoid the machine going off. To me, it’s no big deal if the detector bleeps. A minute or two extra in security is worth it if it means keeping our Sikh identity intact — and maybe even inspiring or educating someone along the way.

This time, the security guard was a tall man who looked Middle Eastern. He greeted me with a warm smile. Before starting the check, I asked politely if he could wear gloves. I usually explain it as that I have “OCD,” but really, it’s Gurmat Suchamta — hygiene according to Sikh principles. Most people don’t understand it otherwise. For me, it’s simply about not wanting someone who’s smoked a cigarette, not washed their hands when going to the toilet, or sneezed into their hands to then touch my clothes and hazuria. To me, it’s just common sense.

“I’m sorry to be a nuisance,” I said.

The man was very polite. “No, it’s perfectly okay.” He even spent a few minutes finding gloves, since he didn’t have any with him. When he returned, he put them on in front of me and said, “Are you okay for me to check you?”

As he looked at my small kirpan, he paused.
“You’re a Sikh, right?”

“Yes,” I replied, a little surprised he recognised it immediately.

He then leaned closer and said, “Are you someone important — high up in your community?”

I smiled. “No, I’m just an ordinary Sikh.” His question confused me, until he pointed to my small kirpan.

“But you’re wearing the holy dagger,” he said. “To wear it must mean you are a very special and important person. You must be someone high-up.”

I didn’t quite know how to respond, so I just humbly smiled. He seemed genuinely delighted to see my dastaar and Bana. After respectfully completing the checks, he placed both hands together, lowered his head, and thanked me before wishing me well on my journey. I was left overwhelmed by his respect — not for me personally, but clearly for the Bana I wore.

Soon after, I realised my hand luggage had been pulled aside for further inspection. I waited patiently until my turn came.

The lady officer asked, “Can you open your bag?”

I explained politely, “I have OCD — so would you mind wearing clean gloves before touching my bag?”

She smiled warmly. “I don’t mind… but how do you cope with the flight?”

I replied with a smile, “I keep anti-bacterial wipes with me.” She chuckled softly, “That’s good.”

As I opened the bag, I worried she might handle the langar inside. The passenger before me, a white lady, had her bag searched thoroughly — every pocket emptied, every item touched.

When the officer asked what I was carrying, I told her, “My laptop, and food.” She asked me to open each pocket, and I prepared myself to say, “Please don’t touch my food, otherwise I won’t be able to eat it.” But instead, she surprised me.

“Don’t worry,” she said kindly. “I won’t touch anything in your bag. I’ll just swab your laptop.”

Within seconds, she was done and waved me through with a smile. I noticed the passenger after me didn’t receive the same courtesy — his bag was thoroughly searched.

Walking away, I reflected on the experience. Both security staff had shown me such respect — not in spite of my Bana, but because of it.

It made me think of how many Gursikhs wear Bana happily at the Gurdwara or at smaagams (religious events), but when it comes to flying, they switch to jeans and t-shirts. Some say it’s for comfort, others perhaps to avoid standing out. But from my experience, Bana is actually more comfortable when travelling — and far from inviting discrimination, it has almost always brought me respect, kindness, and positivity.

I pray that more Sikhs realise the true power of Bana, and wear it with grace not only within the walls of the Gurdwara, but out in the world. Worn with love and remembrance of our Guru, Bana uplifts our own spirit and keeps us connected to Sikhi. At the same time, it silently inspires and educates others — without us even having to say a word.

The Flight Where I Heard ‘Bolo Jee Vaheguru’...

noreply@blogger.com (Manvir Singh (UK)) — Sun, 27 Apr 2025 09:06:00 +0000

On my flight back from Melbourne to the UK on 21st January, I had a window seat. Next to me sat a young woman, probably in her early 30s, wearing a long red dress. She had long, uncut hair, and her features made me think she might be of Greek, Italian, or Spanish background.

After take-off, the cabin lights were dimmed so passengers could sleep. Most people dozed off or watched movies. The lady beside me had her headphones in and was absorbed in a film.

Since it was Amrit Vela, I began Naam Abhiyaas (meditation) with my breath. I covered my head and wrapped myself in a loee (shawl) to stay focused. After only a minute or so, I suddenly felt someone holding my arm.

When I uncovered my face, it was the woman next to me. She looked concerned and asked,

“Are you okay? I was getting worried you have some heart or breathing problems.”

“I’m fine, thanks” I replied.

She said, “I thought you were having trouble breathing. Do you need help?”

Vaheguru! I didn’t think I was that loud. She had headphones on, watching a movie — maybe she just had very sharp ears. It felt a bit odd to explain to a complete stranger, whom I hadn’t even spoken to yet, that I was actually doing breathing meditation (Swaas Swaas Simran).

From then on, I continued Naam Abhiyaas more discreetly. Afterwards, I quietly recited Nitnem Banian (daily morning prayers), keeping my voice lower than usual. I thought that if I used my phone to read, she would realise I was praying and not just talking to myself — so she wouldn’t feel concerned.

When I finished, I closed my eyes, folded my hands, and did Ardaas while seated. As soon as I finished, she turned to me with a smile and slowly said:

“Bolo Jee… Vaheguru!… Vaheguru!”

The way she recited it, it seemed as though she found peace and comfort in saying “Vaheguru.” I was stunned. How did this non-Sikh woman know this?

“Wow,” I said. “You know what Vaheguru means?”

“Yes,” she replied, softly repeating, “Vaheguru… Vaheguru…”

I asked, “Which religion do you belong to?”

“I’m Muslim,” she said.

“Where are you from?”

“I was born in Afghanistan, but I studied in Australia. I live in Melbourne now.”

“Many Sikhs once lived in Afghanistan. Do you know about Sikhs?”

She smiled. “Yes, of course. We had many Afghan Sikhs. I remember seeing them while growing up but never really knew much about their faith until I moved to Australia. Now I go to the Gurdwara in Melbourne every week.”

I was amazed. “As an Afghan Muslim, you go to the Gurdwara?”

“Yes,” she said. “My father was a doctor in the Afghan military. He always told me that Sikhs are the most trusted and honest people. He even wanted me to see the Gurdwara in Kabul. Sadly, we could only view it from outside the gate — for safety reasons, only Sikhs and Hindus could go inside.”

“Wow. So how did you know to say ‘Bolo Jee Vaheguru’?”

She replied, “At the Gurdwara, when the congregation stands, they say it. It gives me so much peace. I love how welcoming Sikhs are — they feed everyone, welcome everyone. Now I have many Sikh friends.”

That flight reminded me of how limitless Vaheguru’s love is. Here was a Muslim sister from Afghanistan, finding peace in Naam and Gurbani that had touched her heart. Her words about her father — that Sikhs are the most sincere and truthful people — echoed in my mind. Where I praised Guru Gobind Singh Ji for blessing us with the most beautiful path, I also prayed that Vaheguru makes me worthy of living up to this Afghan sister’s expectations of Sikhs.

It left me smiling all the way back to the UK. Truly, Vaheguru works in mysterious ways and shows His wonders in the most unexpected places.

Commentary on Shabad: "Bal'eh Chhalan Sabal Malan Bhagat Kaan Kuar..."

noreply@blogger.com (Manvir Singh (UK)) — Mon, 03 Feb 2025 04:24:00 +0000

Krishna is said to be an Avtaar (incarnation) of the deity Vishnu. Like all mortals, he is known for good works and and also was vulnerable to mistakes. He was gifted with natural beauty and supernatural powers that Avtaars (incarnations) should have. Whilst imparting teachings to Arjuna, he declared that he was the Supreme God. It is said he was the most powerful Avtaar as he had 16 'kallaa' or special qualities. Raam Chandra had 14 'kallaa' or special qualities, and the previous ones had less than that. Guru Nanak Dev Ji is 'Sarb-Kallaa Sampooran' (complete with all qualities), but still, in humilty, Guru Nanak Dev Ji in human form never declared themselves to be Supreme God (even though they were Vaheguru personified on earth). However, Krishna's declaration resulted in him being worshiped by countless devotees, even to this date. From Gurmat's perspective, this is his biggest mistake, which is covered in this Shabad (sacred hymn) by Bhatt Gayandh Ji:

Svaiyay Mahalley Panjve Ke - Bhatt Gayandh Ji - Sri Guru Granth Sahib Ji - Ang 1403

ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ ਗੁਬਿੰਦ ਜੀਉ।।
O Eternal True Guru (of the past) (satguroo)! Eternal True Guru (of the present) (satguroo)! Eternal True Guru (of the future) (satgur)! (i.e., You are beyond birth and death!) You Yourself are the embodiment of the the Master of the Universe Himself (gobind jeeo).
ਪਦ ਅਰਥ:- ਸਤਿਗੁਰੂ = ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲਾ ਗੁਰੂ। ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ = ਤਿੰਨ ਕਾਲ (ਭੂਤ, ਭਿਵੱਖ, ਭਵਾਨ) ਦੇ ਸਤਿਗੁਰੂ! ਗੁਬਿੰਦ ਜੀਉ = ਪਾਲਕ ਅਤੇ ਰੱਖਿਅਕ ਹੀ ਬਖ਼ਸ਼ਿਸ਼ ਕਰਨ ਵਾਲਾ ਵਾਹਿਗੁਰੂ ਦਾ ਰੂਪ ਹੈ।
ਅਰਥ:- ਹੇ ਸ੍ਰੀ ਸਤਿਗੁਰੂ! ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲਾ ਗੁਰੂ! ਆਪ ਜੀ ਤਿੰਨ ਕਾਲ ਦਾ ਸਤਿਗੁਰੂ ਹੈ (ਭਾਵ ਨਾ ਹੀ ਤੂੰ ਜੰਮਦਾ ਨਾ ਮਰਦਾ) ਅਤੇ ਗੋਬਿੰਦ (ਭਾਵ ਅਕਾਲ ਪੁਰਖ) ਦਾ ਹੀ ਰੂਪ ਹੈ!।

ਬਲਿਹਿ ਛਲਨ ਸਬਲ ਮਲਨ ਭਗ੍ਤਿ ਫਲਨ ਕਾਨੑ ਕੁਅਰ
ਨਿਹਕਲੰਕ ਬਜੀ ਡੰਕ ਚੜ੍ਹੂ ਦਲ ਰਵਿੰਦ ਜੀਉ ॥
Krishan (kaan), at the age of five (kuar) began talking as a child and claimed that he was the one who deceived (chhalan) king Bal (bal'eh) (as Vishnu in the form of a dwarf), and rewarding (phallan) his devotees (bhagat) he destroyed (malan) the powerful (sabhal) king Kans (who was his opponent) and to keep the world sin-free (nik-kalank) he beat (bajee) the drum (ddank) to have forces (dal) attack (charrhoo) etc., and used words like 'Pure'/'Righteous' (ravind) for himself.
ਪਦ ਅਰਥ:- ਬਲਿਹਿ ਛਲਨ = ਬਲਿ ਨੂੰ ਛਲਣ ਵਾਲਾ। ਸਬਲ ਮਲਨ = ਜ਼ੋਰਾਵਰਾਂ ਨੂੰ ਦਲਮਲ ਕਰਕੇ। ਭਗ੍ਤਿ ਫਲਨ = ਆਪਣੇ ਭਗਤਾਂ ਨੂੰ ਫਲ ਦੇਣ ਵਾਲਾ। ਕਾਨੑ = ਕ੍ਰਿਸ਼ਨ। ਕੁਅਰ = ਸੰ: ਪੰਜ ਸਾਲ ਦੀ ਉਮਰ ਤੀਕ ਦਾ ਬੱਚਾ (ਮ: ਕੋਸ਼)। ਨਿਹਕਲੰਕ = ਪਾਪਾਂ ਰਹਿਤ। ਬਜੀ ਡੰਕ = ਡੰਕਾ ਵਜਾ ਕੇ, ਡੰਕੇ ਦੀ ਚੋਟ `ਤੇ। ਚੜ੍ਹੁ ਦਲ = ਦਲ ਸਮੇਤ ਚੜ੍ਹਾਈ ਕਰਨੀ।
ਅਰਥ:- ਕ੍ਰਿਸ਼ਨ, ਕੁਅਰ-ਜੋ ਪੰਜ ਸਾਲ ਦੇ ਬੱਚੇ ਵਾਲੀਆਂ ਗੱਲਾਂ ਕਰਦਾ ਇਹ ਦਾਅਵਾ ਕਰਦਾ ਹੈ ਕਿ ਮੈਂ ਹੀ ਬਲਿ ਨੂੰ ਛਲਣ ਵਾਲਾ (ਵਿਸ਼ਨੂੰ) ਹਾਂ ਅਤੇ ਆਪਣੇ ਭਗਤਾਂ ਨੂੰ ਫਲ ਦੇਣ ਲਈ ਜ਼ੋਰਾਵਰਾਂ (ਜੋ ਉਸ ਦੇ ਆਪਣੇ ਵਿਰੋਧੀ ਹਨ) ਨੂੰ ਦਲ ਮਲ ਕਰਕੇ ਨਿਹਕਲੰਕ-ਸ੍ਰਿਸ਼ਟੀ ਨੂੰ ਪਾਪਾਂ ਰਹਿਤ ਕਰਨ ਲਈ ਡੰਕੇ ਦੀ ਚੋਟ `ਤੇ ਦਲ ਸਮੇਤ ਚੜ੍ਹਾਈ ਕਰਦਾ ਹਾਂ, ਆਦਿ ਸ਼ਬਦ ਆਪਣੇ ਲਈ ਰਵਿੰਦ-ਰਮਣ ਕਰਦਾ ਭਾਵ ਵਰਤਦਾ ਸੀ।

ਰਾਮ ਰਵਣ ਦੁਰਤ ਦਵਣ ਸਕਲ ਭਵਣ ਕੁਸਲ ਕਰਣ
ਸਰਬ ਭੂਤ ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ।।
Then he would sing (ravann) that he was all-pervasive (raam), saying that he was the destroyer of sins (durat davann), the all-present one (sakal bhavann), the benefactor (kushal) of the entire world (sarab bhoot), and he himself (aap) would call himself the god of gods (devaadh dev) (i.e., Vishnu), who is praised by the thousand (sahas) headed (mukh) (mythological) serpent (fanind).
ਪਦ ਅਰਥ:- ਰਾਮ = ਰੰਮਿਆ ਹੋਇਆ ਹਾਂ। ਰਵਣ = ਰਾਗ ਅਲਾਪਣਾ। ਦੁਰਤ ਦਵਣ = ਪਾਪਾਂ ਦਾ ਨਾਸ਼ ਕਰਨ ਵਾਲਾ। ਸਕਲ ਭਵਣ = ਵਿਆਪਕ ਸਭ ਥਾਈਂ। ਕੁਸਲ = ਕਲਿਆਣ। ਕਰਣ = ਕਰਨ ਵਾਲਾ। ਸਰਬ ਭੂਤ = ਸਾਰੇ ਜਗਤ ਦਾ। ਭੂਤ = ਸੰਸਾਰ, ਜਗਤ (ਮ: ਕੋਸ਼)। ਆਪਿ ਹੀ ਦੇਵਾਧਿ ਦੇਵ = ਆਪ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਦੇਵਤਿਆਂ ਦਾ ਦੇਵਤਾ ਅਖਵਾਉਂਦਾ ਹੈ। ਸਹਸ ਮੁਖ ਫਨਿੰਦ ਜੀਉ = ਇੱਕ (ਕਲਪਤ) ਸ਼ੇਸ਼ ਨਾਗ ਜਿਸ ਦੇ ਹਜ਼ਾਰਾਂ ਮੂੰਹ ਸਨ ਜੋ ਹਜ਼ਾਰਾਂ ਮੂੰਹਾਂ ਤੋਂ ਹਜ਼ਾਰਾਂ ਨਾਮ ਇਕੋ ਸਮੇਂ (ਵਿਸ਼ਨੂੰ) ਦੇ ਉਚਾਰਦਾ ਸੀ।
ਅਰਥ:- ਫਿਰ ਆਪਣੇ ਰੰਮੇ ਹੋਏ ਦਾ ਰਾਗ ਅਲਾਪਦਾ ਸੀ ਕਿ ਮੈਂ ਹੀ ਰੰਮਿਆ ਹੋਇਆ, ਪਾਪਾਂ ਦਾ ਨਾਸ਼ ਕਰਨ ਵਾਲਾ ਸਰਬ-ਵਿਆਪਕ, ਸਾਰੇ ਜਗਤ ਦਾ ਕਲਿਆਣ ਕਰਨ ਵਾਲਾ ਅਤੇ ਆਪ ਹੀ ਆਪਣੇ ਆਪ ਨੂੰ ਇਹ ਅਖਵਾਉਂਦਾ ਕਿ ਮੈਂ ਹੀ ਉਹ ਦੇਵਤਿਆਂ ਦਾ ਦੇਵਤਾ ਭਾਵ (ਵਿਸ਼ਨੂੰ) ਹਾਂ, ਜਿਸ ਦੇ ਦੀ ਉਸਤਤ ਸ਼ੇਸ਼ ਨਾਗ ਆਪਣੇ ਹਜ਼ਾਰਾਂ ਮੂੰਹਾਂ ਤੋਂ ਉਚਾਰਦਾ ਹੈ।

ਜਰਮ ਕਰਮ ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ
ਜਮੁਨਾ ਕੈ ਕੂਲਿ ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ।।
He (jin) used to play (khey'lio) ball (gindh) on the banks (kool) of the Yamuna (jamuna), and he sometimes claimed being the incarnation of Vishnu who was born (jaram) as and did many things (karam) as a fish (machh), tortoise (kachh), boar (baraah) etc.
ਪਦ ਅਰਥ:- ਜਰਮ ਕਰਮ = ਅਵਤਾਰ ਧਾਰ ਕੇ ਅਸਚਰਜ ਕਾਰਨਾਮੇ ਕਰਨ ਵਾਲਾ। ਮਛ = ਇਸ ਦਾ ਵਿਸ਼ਨੂੰ ਦੀ ਅਵਤਾਰ ਪ੍ਰੰਪਰਾ ਵਿੱਚ ਪਹਿਲਾ ਸਥਾਨ ਹੈ (ਦੇਖੋ ਪੰਜਾਬੀ ਸਾਹਿਤ ਸੰਦਰਭ ਕੋਸ਼ ਡਾ: ਰਤਨ ਸਿੰਘ ਜੱਗੀ)। ਕਛ = ਵਿਸ਼ਨੂੰ ਵੱਲੋਂ ਕੱਛੂਕੁੰਮੇ ਦਾ ਅਵਤਾਰ ਧਾਰਨਾ। ਮਛ ਕਛ ਹੁਅ ਬਰਾਹ = ਅਵਤਾਰਾਂ ਦੇ ਨਾਮ। ਜਮੁਨਾ ਕੈ ਕੂਲਿ = ਜਮਨਾ ਦੇ ਕੰਢੇ `ਤੇ। ਖੇਲੁ ਖੇਲਿਓ ਜਿਨਿ ਗਿੰਦ ਜੀਉ = ਜਿਹੜਾ ਜਮਨਾ ਦੇ ਕੰਢੇ `ਤੇ ਗੇਂਦ ਖੇਲਦਾ ਰਿਹਾ।
ਅਰਥ:- ਉਹੀ ਜਮਨਾ ਦੇ ਕੰਢੇ ਗੇਂਦ ਖੇਲਦਾ ਰਿਹਾ, ਉਹੀ ਕਦੇ ਆਪਣੇ ਆਪ ਨੂੰ ਮਛ ਕਛ ਬਰਾਹ ਆਦਿ ਦਾ ਅਵਤਾਰ ਲੈ ਕੇ ਕਈ ਕੰਮ ਕਰਨ ਦਾ ਦਾਅਵਾ ਕਰਦਾ ਹੈ।

ਨਾਮੁ ਸਾਰੁ ਹੀਏ ਧਾਰੁ ਤਜੁ ਬਿਕਾਰੁ ਮਨ ਗਯੰਦ
ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰ ਗੁਬਿੰਦ ਜੀਉ।। ੪।। ੯।।
O brother! (Poet) Gayand says: enshrining (dhaar) the supreme (saar) Name of Vaheguru (naam) in your heart (hee'ye), abandon (taj) from the mind (man) such useless and futile (bikaar) ideology (about these mythological incarnations) and instead accept Satguru (the Eternal True Guru) (of the past, present and future) (satguroo, satguroo satgur) (i.e. who is beyond birth & and death), who is Himself the embodiment of the the Master of the Universe Himself (gobind jeeo).
ਪਦ ਅਰਥ:- ਨਾਮੁ ਸਾਰੁ = ਸੱਚ ਦੇ ਸਾਰ-ਤੱਤ ਨੂੰ ਆਪਣੇ ਜੀਵਨ ਵਿੱਚ ਅਪਣਾਉਣ ਦੇ। ਹੀਏ ਧਾਰੁ = ਹਿਰਦੇ ਅੰਦਰ ਧਾਰ ਕੇ। ਤਜੁ ਬਿਕਾਰੁ = ਨਿਕੰਮੀ ਵੀਚਾਰਧਾਰਾ ਨੂੰ ਛੱਡ ਕੇ। ਬਿਕਾਰੁ = ਬੇਕਾਰ, ਨਿਕੰਮੀ ਵੀਚਾਰਧਾਰਾ ਨੂੰ। ਮਨ = ਮੰਨਣਾ, ਅਪਣਾਉਣਾ। ਮਨ ਗਯੰਦ = ਹੇ ਭਾਈ! ਗਯੰਦ ਅਪਣਾਉਣ ਲਈ ਪ੍ਰੇਰਨਾ ਕਰਦਾ ਹੈ। ਸਤਿਗੁਰੂ = ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲਾ ਗੁਰੂ। ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੂ ਸਤਿਗੁਰੁ = ਤਿੰਨ ਕਾਲ (ਭੂਤ, ਭਿਵੱਖ, ਭਵਾਨ) ਦੇ ਸਤਿਗੁਰੂ! ਗੁਬਿੰਦ ਜੀਉ = ਪਾਲਕ ਅਤੇ ਰੱਖਿਅਕ ਹੀ ਬਖ਼ਸ਼ਿਸ਼ ਕਰਨ ਵਾਲਾ ਵਾਹਿਗੁਰੂ ਦਾ ਰੂਪ ਹੈ।
ਅਰਥ:- ਹੇ ਭਾਈ! ਗਯੰਦ ਆਖਦਾ ਹੈ ਕਿ ਅਜਿਹੀ (ਅਵਤਾਰਵਾਦੀ) ਬੇਕਾਰ-ਨਿਕੰਮੀ ਵੀਚਾਰਧਾਰਾ ਨੂੰ ਛੱਡ ਕੇ ਉਸ ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲੇ ਸਤਿਗੁਰ ਜੋ ਤਿੰਨ ਕਾਲ ਦਾ ਸਤਿਗੁਰੂ ਹੈ (ਭਾਵ ਨਾ ਹੀ ਉਹ ਜੰਮਦਾ ਨਾ ਮਰਦਾ) ਅਤੇ ਗੋਬਿੰਦ (ਭਾਵ ਅਕਾਲ ਪੁਰਖ) ਦਾ ਹੀ ਰੂਪ ਹੈ!।

ਸ਼ਰਾਬ ਅਤੇ ਸਿੱਖੀ । Alcohol (Sharaab) & Sikhi

noreply@blogger.com (Manvir Singh (UK)) — Thu, 23 Jan 2025 15:13:00 +0000

Gurbani states:

ਦੁਰਮਤਿ ਮਦੁ ਜੋ ਪੀਵਤੇ ਬਿਖਲੀ ਪਤਿ ਕਮਲੀ ॥
ਰਾਮ ਰਸਾਇਣਿ ਜੋ ਰਤੇ ਨਾਨਕ ਸਚ ਅਮਲੀ ॥੪॥੧੨॥੧੧੪॥
(Raag Aasa M:5, Ang 399)
Translation: “Those fools, who drink evil-minded alcohol, become (shameless) like the husbands of prostitutes. But O Nanak! Those who are imbued with the supreme pleasure of the Lord’s Name become addicts of the True Lord.”
ਅਰਥ:- ਹੇ ਸੰਤ ਜਨੋ! ਜਿਹੜੇ ਮਨੁੱਖ ਮੱਤ ਨੂੰ ਖੋਟੀ ਕਰਨ ਵਾਲੀ ਸ਼ਰਾਬ ਪੀਂਦੇ ਹਨ, ਉਹ ਵਿਭਚਾਰਨ (ਵੇਸਵਾ) ਇਸਤ੍ਰੀ ਦੇ ਪਤੀ ਵਾਂਗ ਹਨ ਅਤੇ ਉਨ੍ਹਾਂ ਦੀ ਮੱਤ ਝੱਲਿਆਂ ਵਾਲੀ ਹੈ। ਜਿਹੜੇ ਮਨੁੱਖ ਹਰੀ-ਨਾਮ ਦੇ ਸ੍ਰੇਸ਼ਟ ਰਸ ਵਿੱਚ ਮਸਤ ਹੁੰਦੇ ਹਨ, ਉਹ ਸੱਚੇ ਅਮਲੀ ਹਨ ।੪।੧੨।੧੧੪।

ਸਲੋਕ ਮ: ੩ ॥
ਮਾਣਸੁ ਭਰਿਆ ਆਣਿਆ ਮਾਣਸੁ ਭਰਿਆ ਆਇ ॥
ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥
ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥
ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥
ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥
ਨਾਨਕ ਨਦਰੀ ਸਚੁ ਮਦੁ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥
ਸਦਾ ਸਾਹਿਬ ਕੈ ਰੰਗਿ ਰਹੈ ਮਹਲੀ ਪਾਵੈ ਥਾਉ ॥੧॥
(Bihaagra M:3, Ang 554)
Translation: “In a drinking session a person brings a vessel filled with alcohol, and another person comes and fill a cup from it. This alcohol is such by drinking which consciousness is lost and madness enters the mind. They cannot distinguish between their own and others, and are pushed away by Vaheguru, the Divine Master. By drinking alcohol, i.e. losing consciousness, the Divine Master is forgotten and the soul receives punishment in Divine court. One should not drink such a false intoxicant at all, as for as is possible. Says third Nanak: When one meets the True Guru, that person obtains the true spiritual intoxicant with the Guru's Divine Grace.
ਅਰਥ:- ਇੱਕ ਮਨੁੱਖ ਸ਼ਰਾਬ ਦਾ ਭਰਿਆ ਭਾਂਡਾ ਲਿਆਉਂਦਾ ਹੈ ਜਿਸ ਵਿੱਚੋਂ ਦੂਜਾ ਮਨੁੱਖ ਆ ਕੇ ਪਿਆਲਾ ਭਰ ਲੈਂਦਾ ਹੈ। ਜਿਸ ਦੇ ਪੀਤਿਆਂ ਅਕਲ ਦੂਰ ਹੋ ਜਾਂਦੀ ਹੈ ਤੇ ਪਾਗਲ ਪੁਣਾ ਵਿੱਚ ਆ ਵੜਦਾ ਹੈ, ਆਪਣੇ ਤੇ ਪਰਾਏ ਦੀ ਪਛਾਣ ਨਹੀਂ ਰਹਿੰਦੀ ਅਤੇ ਮਾਲਕ ਵਲੋਂ ਧਕੇ ਪੈਂਦੇ ਹਨ, ਜਿਸ ਦੇ ਪੀਤਿਆਂ ਪਰਮਾਤਮਾ ਵਿਸਰਦਾ ਹੈ ਤੇ ਦਰਗਾਹ ਵਿੱਚ ਸਜ਼ਾ ਮਿਲਦੀ ਹੈ, ਜੇ ਕੋਈ ਆਪਣੇ ਆਪ ਨੂੰ ਸੰਸਾਰ ਸਾਗਰ ਤੋਂ ਪਾਰ ਵਸਾਉਣਾ ਚਾਹੁੰਦਾ ਹੋਵੇ ਤਾਂ ਇਹ ਝੂਠਾ ਨਸ਼ਾ ਨਾ ਪੀਵੈ। ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਫੁਰਮਾਉਂਦੇ ਹਨ ਕਿ ਜਿਸ ਨੂੰ ਸਤਿਗੁਰੂ ਮਿਲ ਪੈਂਦਾ ਹੈ ਉਹ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਦ੍ਰਿਸ਼ਟੀ ਨਾਲ ਸੱਚ ਨਾਮ ਰੂਪ ਨਸ਼ਾ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ। ਉਹ ਸਦਾ ਸਾਹਿਬ ਦੇ ਪ੍ਰੇਮ ਵਿੱਚ ਰੰਗਿਆ ਰਹਿੰਦਾ ਹੈ ਅਤੇ ਪ੍ਰਭੂ ਦੇ ਮਹਲ ਵਿੱਚ ਟਿਕਾਣਾ ਪ੍ਰਾਪਤ ਕਰ ਲੈਂਦਾ ਹੈ ।੧।

ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਉਰਕਟ ਕੁਰਕਟ ਇਕਤੁ ਪਤਰਿ ਭਰਿ ਪਾਨੀ ॥
ਆਸਿ ਪਾਸਿ ਪੰਚ ਜੋਗੀਆ ਬੈਠੇ ਬੀਚਿ ਨਕਟ ਦੇ ਰਾਨੀ ॥੧॥
(Raag Aasa Sri Kabeer Jio, Ang 476)
Translation: Corrupt people cook chicken (meat) in one pot, and in the other pot they fill with alcohol. Maya (the world-play that spiritually distracts us) shamelessly sits among the immoral people addicted to the five corrupt desires that sit around meat and alcohol.
ਅਰਥ:- ਵਿਸ਼ਈ ਲੋਕ ਇੱਕ ਭਾਂਡੇ ਵਿੱਚ ਕੁੱਕੜ ਦਾ ਰਿੰਨ੍ਹਿਆ ਹੋਇਆ ਮਾਸ ਭਰ ਕੇ ਆਪਣੇ ਕੋਲ ਰੱਖ ਲੈਂਦੇ ਹਨ ਅਤੇ ਇੱਕ ਭਾਂਡੇ ਵਿੱਚ ਸ਼ਰਾਬ ਭਰ ਕੇ ਪਾ ਲੈਂਦੇ ਹਨ। ਮਾਸ-ਸ਼ਰਾਬ ਦੇ ਆਲੇ ਦੁਆਲੇ ਪੰਜ ਕਾਮਾਦਿਕ ਵਿਸ਼ਿਆਂ ਨਾਲ ਜੁੜੇ ਹੋਏ ਮਨੁੱਖ ਦੇ ਵਿਚਕਾਰ ਨੱਕ ਕੱਟੀ (ਬੇ-ਸ਼ਰਮ) ਮਾਇਆ ਬੈਠ ਜਾਂਦੀ ਹੈ ।੧।

In historical Rehat-namas it is written:

ਮਦਰਾ ਮਾਸ ਕੋ ਛੁਏ ਨਾਹੀ ।
(Rehat-nama: Pyare Bhai Daya Singh Ji – p. 76)
Translation: “Do not touch alcohol or meat.”
ਪਦ ਅਰਥ:- ਮਦਰਾ = ਸ਼ਰਾਬ।

ਗੋਯਾ ਜ਼ਿ ਚਸ਼ਮਿ ਯਾਰ ਕਿ ਮਖ਼ਮੂਰ ਗਸ਼ਤਾਏਮ,
ਕੈ ਖ਼ਾਹਸ਼ਿ ਸ਼ਰਾਬਿ ਪੁਰ ਅਸਰਾਰ ਮੀ ਕੁਨੇਮ ॥੫੯॥੫॥
(Bhai Nand Lal Singh Ji's Gazals/poetry)
Translation: Nand Lal Goya says: I have become intoxicated by the sight of my Beloved's Grace, then why should I still desire alcohol that is filled with colorful and hidden immoral vices?
ਅਰਥ:- ਗੌਯਾ ਕਹਿੰਦਾ ਹੈ- ਮੈ ਤਾਂ ਪਿਆਰੇ ਦੀ ਕ੍ਰਿਪਾ ਦ੍ਰਿਸ਼ਟਿ ਨਾਲ ਮਸਤ ਹੋ ਗਿਆ ਹਾਂ, ਮੈਨੂੰ ਭਲਾ ਫਿਰ ਰੰਗੀਨ ਅਤੇ ਗੁਪਤ ਵਿਕਾਰਾਂ ਨਾਲ ਭਰੀ ਸ਼ਰਾਬ ਦੀ ਇੱਛਾ ਕਿਉਂ ਰਹੇ?

ਗੁਰੂ ਕਾ ਸਿਖ ਸ਼ਰਾਬ ਨ ਪੀਵੈ ।
(Rehat-nama: Bhai Chaupa Singh Ji – p. 79)
Translation: “The Sikh of the Guru is not to drink alcohol.”

ਪਰਨਾਰੀ ਜੂਆ ਅਸਤ ਚੋਰੀ ਮਦਰਾ ਜਾਨ ॥
ਪਾਂਚ ਐਂਬ ਯੇ ਜਗਤ ਮੈ ਤਜੈ ਸੁ ਸਿੰਘ ਸੁਜਾਨ ॥੪੪॥
(Rehat-nama: Bhai Desa Singh Ji - p. 130)
Translation: Another’s wife, gambling, speaking lies, stealing and alcohol. A Singh who stays away from these five evils of the world is considered wise.

ਰਹਿਤਵਾਨ ਸਿੰਘ ਹੈ ਜੋਈ । ਲੋਭਿ ਛੋਡਿ ਜਾਨਹੁ ਨਹਿ ਹੋਈਂ ।
ਗੁਰੂ ਕਾ ਰੂਪ ਸਬਨ ਮੈਂ ਦੇਖੈ । ਮਦਰਾ ਮਾਸ ਨ ਖਾਇ ਬਿਸੇਖੈ ।੧੦੭।
(Rehat-nama: Bhai Desa Singh Ji – p. 134)
Translation: They are a disciplined Singh, who gives up greed and knows no other. They see the form of the Guru in all, and never consume alcohol or meat.
ਪਦ ਅਰਥ:- ਮਦਰਾ = ਸ਼ਰਾਬ।

ਮਦਰਾ ਮਾਸ ਨ ਕਬਹੂੰ ਖਾਯੋ । (੧੦੨)
(Rehat-nama: Bhai Desa Singh Ji – p. 134)
Translation: Never consume alcohol or meat.
ਪਦ ਅਰਥ:- ਮਦਰਾ = ਸ਼ਰਾਬ।

ਮਦ ਕੋ ਛੋਡੇ ਉਚ ਰਹਤ… ।
(Mukatnama: Bhai Sahib Singh Ji – p. 142)
Translation: “To renounce alcohol is a highly considered code of discipline...”
ਪਦ ਅਰਥ:- ਮਦ = ਸ਼ਰਾਬ।

ਸ਼ਰਾਬ, ਤਮਾਕੂ, ਚੋਰੀ, ਯਾਰੀ; ਇਨ ਸੋਂ ਹੇਤ ਨ ਕਰੈ ।
ਕੁਸੰਗਤਿ ਮੰਦੀ ਸਭ ਪਰਹਰੈ । (੩੨੮)
(Bhai Kesar Singh Chhibar Ji, 'Bansawali-nama Dasa Patshahian Ka")
Translation: Alcohol, tobacco, theft, illicit sexual relations - do not commit any of these. Renouce all evil bad-company.

ਜੋ ਕੋਈ ਦਾਰੂ ਪੀਵੈਗਾ,… ਕੁੰਭੀ ਨਰਕਿ ਪਵੈਗਾ।
ਅਰੁ ਜੋ ਕਦਾਂਚ ਕਿਸੇ ਇਲਾਜ ਨੂੰ ਪੀਵੈਗਾ; ਤਾਂ ਇਸਦੇ ਵਾਸਤੇ ਉਸ ਨੂੰ ਸਿੱਖੀ ਨ ਹੱਥ ਆਵੈਗੀ ॥੫॥
(Prem Sumarg, Editor: S. Randhir Singh Ji - p. 42)
Translation: If someone drinks alcohol.... they will fall in the most horrible hell. And those who for the sake of medicinal purposes drink sometimes, will never be able to grasp/attain Sikhi.
ਪਦ ਅਰਥ:- ਕਦੀ ਵੀ; ਇਲਾਜ = ਦਵਾਈ ਦੇ ਰੂਪ।

The great alcohol health flip-flop

In the mid-1990s, researchers started suggesting that alcohol is good for health: small amounts can favourably tweak cholesterol levels, keeping arteries clear of gunk and reducing coronary heart disease. Moderate alcohol was endorsed by many doctors and public health officials.

See this front-page New York Times story published on January 3, 1996.

But, not anymore.

This is the New York Times in January 2023 — 27 years later!

Sikhi is 'Akaal' or 'timeless'. Everything in 'Kaal' or time will change, but Sikhi is forever relevant as it is timeless. As Sikhs, we accept Guru Sahib as our Ultimate Doctor. When Guru Sahib has said not to drink alcohol at all, even for medicinal purposes, as it is harmful, then a true Sikh accepts this with full faith.

Video Documentary: The Rise of the Akalis

noreply@blogger.com (Manvir Singh (UK)) — Sun, 22 Dec 2024 20:05:00 +0000

ਬਸੰਤ ਕੀ ਵਾਰ । Basant Kee Vaar...

noreply@blogger.com (Manvir Singh (UK)) — Thu, 14 Nov 2024 08:41:00 +0000

ਬਸੰਤ ਕੀ ਵਾਰ:- ਵਰਤਮਾਨ ਛਾਪੇ ਵਾਲੇ ਸਰੂਪਾਂ ਵਿੱਚ ‘ਮਹਲੁ ਪ’ ਪਾਠ ਪ੍ਰਕਾਸ਼ਤ ਹੋ ਰਿਹਾ ਹੈ ਜੋ ਕਿ ਛਾਪੇ ਖਾਣੇ ਵਲੋਂ ਅਣਗਹਿਲੀ ਹੈ। 'ਮਹਲਾ ਪ' ਅਸਲ ਪਾਠ ਜੋ ਕਿ ਪੁਰਾਤਨ ਹੱਥ ਲਿਖਤ ਸਰੂਪਾਂ ਵਿੱਚ ਅੰਕਿਤ ਹੈ।

ਗੁਰੂ ਸਾਹਿਬ ਜੀ ਨੇ ਬਾਣੀ ਕਿਸੇ ਖਾਸ ਨਿਯਮ (rule) ਵਿੱਚ ਲਿਖੀ ਹੈ। ਮੁੱਢਲੀਆਂ ਬੀੜਾਂ ਵਿੱਚ ਕਿਸੇ ਵੀ ਨਵੀਂ ਬਾਣੀ, ਨਵੇਂ ਰਾਗ ਜਾਂ ਨਵੇਂ ‘ਘਰੁ’ ਦੇ ਅਰੰਭ ਤੋਂ ਪਹਿਲਾਂ ਛੋਟਾ ਮੰਗਲਾ (ਭਾਵ ‘ੴ ਸਤਿਗੁਰਪ੍ਰਸਾਦਿ’) ਲਿਖਿਆ ਮਿਲਦਾ ਹੈ। ਨਿਯਮ ਮੁਤਾਬਕ ਜਿਥੇ ਵੀ ਮੰਗਲ ਲਿਖਿਆ ਹੁੰਦਾ ਹੈ, ਉਥੇ ਸਿਰਲੇਖ 'ਰਾਗੁ' ਸ਼ਬਦ ਨਾਲ ਅਰੰਭ ਹੁੰਦਾ ਹੈ। ਜਿਵੇਂ ਕਿ 'ਰਾਗੁ ਸ੍ਰੀਰਾਗੁ' ਜਾਂ 'ਰਾਗੁ ਬਿਲਾਵਲੁ'। ਇਸ ਨਿਯਮ ਅਨੁਸਾਰ ਬਸੰਤ ਕੀ ਵਾਰ ਦਾ ਸਿਰਲੇਖ 'ਰਾਗੁ ਬਸੰਤ ਕੀ ਵਾਰ' ਬਣਦਾ ਹੈ। ਇਸ ਹੀ ਤਰ੍ਹਾਂ ਹੱਥ ਲਿਖਤ ਬੀੜਾਂ, ਖਾਸ ਕਰਕੇ ਮੁੱਢਲੀਆਂ ਬੀੜਾਂ ਵਿੱਚ ਮੰਗਲ ਪਹਿਲਾਂ ਲਿਖਿਆ ਮਿਲਦਾ ਹੈ ਅਤੇ ਸਿਰਲੇਖ ਵਿੱਚ ‘ਬਸੰਤ’ ਦੀ ਥਾਂ ਤੇ ‘ਰਾਗੁ ਬਸੰਤ’ ਲਿਖਿਆ ਮਿਲਦਾ ਹੈ। ਸ਼੍ਰੋਮਣੀ ਕਮੇਟੀ ਵਲੋਂ ਪ੍ਰਕਾਸ਼ਿਤ ‘ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀਆਂ ਸੰਥਾ-ਸੈਂਚੀਆਂ ਅਤੇ ਪੁਰਾਤਨ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜਾਂ ਦੇ ਪਰਸਪਰ ਪਾਠ-ਭੇਦਾਂ ਦੀ ਸੂਚੀ’ (ਪੰਨਾ 588-589) ਵਿੱਚ ਇਸ ਦਾ ਇਤਿਹਾਸਕ ਹਵਾਲਾ ਦਿੱਤਾ ਗਿਆ ਹੈ।

ਸੰਨ 1695 ਈ. ਦੀ ਰਾਮਰਾਇ ਵਾਲੀ ਪਾਵਨ ਬੀੜ ਜੋ ਕਿ ਬਾਬਾ ਰਾਮ ਰਾਇ ਜੀ ਨੂੰ ਦਿੱਲੀ ਜਾਣ ਵੇਲੇ ਸਤਵੇਂ ਪਾਤਿਸ਼ਾਹ ਜੀ ਵਲੋਂ ਦਿੱਤੀ ਗਈ ਇਹ ਉਸ ਆਦਿ ਬੀੜ ਦਾ ਉਤਾਰਾ ਹੈ। (ਹਵਾਲਾ: Punjab Digital Library)

18ਵੀਂ ਸਦੀ ਦੇ ਅਰੰਭ ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ। (ਹਵਾਲਾ: Punjab Digital Library)

ਸੰਨ 1714 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ।
(ਹਵਾਲਾ: Punjab Digital Library)

ਸੰਨ 1733 ਈ. ਦੀ ਮਾਈ ਦੇਸਾ ਜੀ ਵਾਲੀ ਪਾਵਨ ਬੀੜ।
(ਹਵਾਲਾ: Punjab Digital Library)

ਸੰਨ 1763 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ।
(ਹਵਾਲਾ: Punjab Digital Library)

ਸੰਨ 1823 ਈ. ਦੀ ਹੱਥ ਲਿਖਤ ਪਾਵਨ ਬੀੜ।
(ਹਵਾਲਾ: ਪਿੰਡ ਲਾਂਗ, ਗੁਰਦੁਆਰਾ ਖਿਰਣੀ ਸਾਹਿਬ)

A short biography of Giani Amolak Singh Ji

noreply@blogger.com (Manvir Singh (UK)) — Thu, 26 Sep 2024 18:39:00 +0000

19th November marks the Barsi (death anniversary) of Giani Amolak Singh Ji, who passed away in 2004. I haven't had the good fortune of meeting Giani Ji, however I have read about his Jeevan (life) on the Internet and heard many things from Gursikhs. Below is a short summary of Giani Ji's life.

CHILDHOOD

Giani Amolak Singh Ji was born on 15th January 1928 in the village Dhaat in the Ludhian district of Panjab. Giani Ji's father, Sardar Bogha Singh Ji, and his mother, Mata Dhan Kaur Ji, were devout Gursikhs who infused love of Sikhi to their son from birth. From the age of 5 Giani Amolak Singh Ji was blessed to be surrounded by the company of the great saint-warrior-scholar, Bhai Sahib Randhir Singh Ji. Everyday at Amritvela, Giani Ji's parents would motivate him to take milk to the Gurdwara Sahib, and do Seva of sweeping the floor. Another big religious influence on Giani Ji's personal life was Master Joginder Singh Ji of Tarn Taran Sahib who was Giani Ji's Mama Ji (maternal uncle), a close associate of Bhai Sahib Randhir Singh Ji.

EARLY LIFE

After studying his Metric exams, Giani Ji went on to study 'Giani' course at Panjabi University, completing which led him to be known as 'Giani Ji'. In 1944, Giani Jee started attending the GHG Khalsa College of Education in Ludhiana. The group that ran this project were the Gurmukh companions of Bhai Sahib Randhir Singh Ji. They created a school which taught pure Gurmat and was strict in Rehat (discipline). The students of this school all became prominent Sikh activists and did a lot for the Panth. It was here that Giani Ji started teaching tabla and harmonium. Later, Giani Ji became working as a Panjabi teacher in a government school. Bhai Sahib Randhir Singh Ji told Master Joginder Singh Jee to write a letter to the Government, to inform them that Giani Ji will be resigning from his job. Giani Ji accepted the loving decision of the Gursikhs to work as a teacher at the Sikh college he earlier studied at. In one letter written by Bhai Sahib to Giani Ji, Bhai Sahib wrote the shabad, ‘Tum Vekh Vekh Hum Jeevan.' Bhai Sahib went on to write that he had searched and searched but could not find anyone who could sing this Shabad with the same satisfaction as Giani Ji does. Gursikhs like Giani Amolak Singh Ji with others stood side by side with Bhai Sahib Randhir Singh Ji to implement Tat Gurmat (Pure Gurmat, i.e. not watered-down version of Gurmat).

MIGRATINT TO EAST AFRICA

In 1949, Giani Ji was married Bibi Surjit Kaur Ji. Bhai Sahib Randhir Singh Ji was the match-maker. Bibi Surjit Kaur Ji's family were nextdoor neighbours to Bhai Sahib in the village Narangwal in Ludhiana. A few years after marriage Bhai Sahib asked Giani Ji to move to East Africa and become a Granthi Singh, after the Sangat of Dar-es-Salam in Tanzania approached Bhai Sahib for guidance. Arriving in East Africa in 1956, Giani Jee embarked on a journey of selfless service. During his tenure, he faced the challenge of countering Namdhari propaganda. At a pivotal conference, Giani Jee eloquently defended the concept of "Shabad Guru," earning widespread respect and admiration. His commitment to Sikhi was unwavering, as he personally oversaw the care of Sri Guru Granth Sahib Ji Maharaj and encouraged the Sangat to learn how to do proper seva with all due respect and care. Despite receiving a salary from the Singh Sabha Gurdwara, Giani Jee refused to accept any money for personal benefit. Instead, he dedicated his time to Niskam Seva (selfless service without expectation of any desire or reward). His passion for teaching Kirtan led him to volunteer at the local Khalsa School, sharing his knowledge and inspiring others. Giani Ji's legacy of selfless devotion continues to inspire Sikhs around the world to this day.

A MIRACULOUS CURE

Over time, Giani Ji noticed a concerning change in his appearance. His Kes (hair) on one side of his moustache and beard had begun to thin noticeably. Despite trying various treatments, his condition persisted. Turning to his religious mentor, Bhai Sahib Randhir Singh Ji, Giani Jee sought guidance. In response, Bhai Sahib offered an unexpected solution: "Johrian De Seva," which means the selfless service of cleaning the dust from the shoes of the Sangat (congregation). Bhai Sahib assured Giani Ji that the dust itself held a miraculous healing property. Following his Bhai Sahib Ji's advice, Giani Jee diligently performed this humble task daily. To his astonishment, his Kes (hair) began to regrow, returning to its former health.

MEETING A BLESSED SOUL

While on vacation in Nairobi, Kenya, Giani Jee heard about Baba Puran Singh Jee, a Gurmukh-saint. Arriving late one evening, he inquired about Baba Ji's whereabouts. The following morning, during the early hours of 'Amrit Vela', Giani Jee began to lead the singing of Aasa-Ki-Vaar. Sitting amongst the Sangat in front of those leading the Kirtan was Baba Puran Singh Ji, however, Giani Ji never knew this. Though Giani Ji had never met Baba Puran Singh Ji, seeinging this unknown Gurmukh sould, Giani Jee immediately felt a spiritual connection with them. During the Kirtan, Giani Jee discreetly asked his companion about the identity of this remarkable Gurmukh. To his delight, he learned that it was none other than Baba Puran Singh Ji himself. This unexpected meeting marked the beginning of a profound connection between Giani Jee and the 'Niskam Sevak Jatha.'

MIGRATING TO THE UK

Recognising the political unrest in Africa and seeking better educational opportunities for his children, Giani Ji decided to relocate to Southall, UK. Arriving in a growing Sikh community, he quickly became a pillar of the Sangat, leading Kirtan Divaans and uniting the divided factions of the Singh Sabha Southall and the Sikh Cultural Society. In 1967-1968, was the first historic Amrit Sanchaar in UK, which led by Sevadaars of Akhand Kirtani Jatha. Giani Ji played a pivotal role in this historic Amrit Sanchaar. He served as one of the Panj Pyaare, along with Bhai Rama Singh Ji and other Gurmukhs. Some years later, in 1972, Giani Ji became the President of Singh Sabha Southall. From then on he was involved directly or indirectly with the Gurdwara management until 1985. He was also involved heavily in Akali Dal UK, and serving as President on numerous occasions over the 30 year period.

INTERNATIONAL KIRTAN SEVA

Giani Ji's influence extended beyond Southall. He was revered by Sikhs from Canada and America for his love and compassion. Despite his busy schedule, he made it a priority to attend annual Kirtan programmes of Akhand Kirtani Jatha in Indian and Punjab. He would attend Delhi Samaagam during Dushera, Guru Nanak Dev Ji's Gurpurab Samaagam in Jalandhar and Guru Gobind Singh Ji Gurpurab Samaagam in Ludhiana. He also participating in Kaar Seva, which means the service of construction, helping with restoration and construction work of Sikh shrines and Gurdwaras in Panjab. Being a gifted orator and Kathaakar (sermon preacher), Giani Ji also dedicated himself to enlightening the Sangat with the profound spiritual meanings of Gurbani, inspiring and guiding countless individuals on their spiritual journies.

CAMPAIGN FOR THE RIGHT TO WEARING THE DASTAAR

Giani Amolak Singh Ji was on the forefront of protesting against injustice and fighting for one's rights. On 10th October 1982 a national protest was conducted by the Sikhs of UK against Lord Denning's ruling in favour of a school in Birmingham that did not allow a Sikh boy to wear his Dastaar. The procession was headed by Baba Puran Singh Ji and Giani Amolak Singh Ji. The protest march started from Hyde Park and ended at 10 Downing Street where a petition signed by more than 75,000 people was presented to Margaret Thatcher, the then Prime Minster. The Case then moved to the House of Lords on 28th February 1983 where it was presented by Alexander Irvine QC and Harjit Singh for the appellants (Mr Mandla & Another). This appeal was allowed in favour of the Sikhs. In addition to this, Giani Ji was on the forefront of the campaign protest to get Sikhs living in the UK legal permission to wear the Kirpan at work.

OFFER OF BECOMING AKAL TAKHAT JATHEDAR

In the early 1980’s, when Jathedar Gurdial Singh Ajnoha passed away, the then SGPC President, Bhai Gurcharan Singh Tohra, and Sant Harcharan Singh Logowal, the then President of Akali Dal, offered Giani Amolak Singh Ji the seva of being the Jathedaar of Sri Akal Takhat Sahib. However, Giani Ji politely declined, due to wanting to maintain his family responsibilities and his difficulties with the meat issue in the Rehat Maryada propagated by Sri Akal Takhat Sahib. He also openly said to the leaders that their friendship would be affected by his inability to be a puppet for them. He had strong self-dignity and would speak his mind. He was further offered it on numerous occasions in the late 1980’s and 1990’s. But again he politely declined. However, he was appointed a member of the Sikh intelligentsia, and numerous other Panthik panels, such as the World Sikh Council and the Akal Takhat Sahib Advisory Board.

THE SIKH FREEDOM MOVEMENT

In 1978, after the bloody massacre of Amritsar in which 13 Gursikhs (11 members of Akhand Kirtani Jatha and 2 members of Damdami Taksal) were martyred by the Nakli-Nirankari cult group. The religious attacks on Sikh religion in Panjab led Giani Amolak Singh Ji to lead one of the first major Sikh demonstrations in the UK. Several years later on 12th December 1982, a conference meeting was held at Chaggar Hall in Southall in which Giani Amolak Singh Ji and Sardar Jagjit Singh Chauhan addressed the conference. In the conference it was announced that the Sikhs of UK have decided to back the Sikh movement for a separate autonmous Sikh homeland where Sikhs along with anyone else can enjoy full religious freedom without persecution and oppression. In 1983, Giani Amolak Singh Ji arranged another major demonstration in support of the Dharam Yudh Morcha in Panjab. The Dharam Yuddh Morcha, which means "the righteous campaign", was a Sikh political movement launched on 4th August 1982 by the Akali Dal in partnership with Sant Jarnail Singh Ji Bhindranwale. The aims of the campaign were to fulfil a set of devolutionary objectives based on the Anandpur Sahib Resolution and restore the economic, political, agricultural and religious rights of Sikhs of Panjab. The second major demonstration organised by Giani Amolak Singh Ji was in June 1984 after the Indian army attacked Amritsar and other other Gurdwaras, along with the torture, kidnappings, and killings of thousands of Sikhs, which became known as the third holocaust of the Sikhs. Giani Amolak Singh Ji was fearless in denouncing injustice and courageous to seek justice.

GIANI JI'S LEGACY

Giani Ji's life is a testament to his unwavering commitment to the Khalsa Panth. He sought to bring all Sikhs together under one banner, prioritizing selfless service above personal gain or political affiliations. Throughout his life, Giani Jee sought unity (ekta) amongst Sikhs and Sikh organisations. He actively participated in Akhand Kirtani Jatha, Nishkam Sevak Jatha, Akali Dal UK, Singh Sabha Southall and the general Panth across the globe. His dedication to selfless service was evident in all his endeavors. Giani Ji was a true "Sant-Siphai," a saint-soldier and inspiration for generations to come.

Commentary on Shabad: "Kaval Nain Mudhar Bain..."

noreply@blogger.com (Manvir Singh (UK)) — Thu, 19 Sep 2024 14:26:00 +0000

Krishna is said to be an Avtaar (incarnation) of Vishnu. Like all mortals, he is known for good works and and also was vulnerable to mistakes. He was gifted with natural beauty and supernatural powers that Avtaars should have. Whilst imparting teachings to Arjuna, he declared that he was the Supreme God. It is said he was the most powerful Avtaar as he had 16 'kallaa' or special qualities. Raam Chandra had 14 'kallaa' or special qualities, and the previous ones had less than that. Guru Nanak Dev Ji is 'Sarb-Kallaa Sampooran' (complete with all qualities) but still He never declared Himself to be the Supreme God. However, Krishna's declaration resulted in him being worshiped by countless devotees, even to this date. From Gurmat's perspective, this is his biggest mistake, which is covered in this Shabad (sacred hymn) by Bhatt Gayandh Ji:

Svaiyay Mahalley Panjve Ke - Bhatt Gayandh Ji - Sri Guru Granth Sahib Ji - Ang 1402

ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥
Glory (vaahe) to You, O Vaheguru, O Vaheguru, O Vaheguru.
ਪਦ ਅਰਥ: ਵਾਹਿਗੁਰੂ = ਅਸਚਰਜ, ਉਹ ਅਸਚਰਜਤਾ ਜਿਹੜੀ ਕਦੀ ਜਾਣੀ ਨਾ ਹੋਵੇ ਪਰ ਜਦੋਂ ਕੋਈ ਜਾਣ ਲਵੇ ਤਾਂ ਫਿਰ ਉਸ ਜਾਨਣ ਵਾਲੇ ਦੇ ਮੂੰਹੋਂ ਨਿਕਲਿਆ ਸ਼ਬਦ।
ਅਰਥ: ਹੇ ਵਾਹਿਗੁਰੂ! ਹੇ ਵਾਹਿਗੁਰੂ! ਤੂੰ ਅਸਚਰਜ (ਵਿਸਮਾਦ) ਹੈਂ।

ਕਵਲ ਨੈਨ ਮਧੁਰ ਬੈਨ ਕੋਟਿ ਸੈਨ ਸੰਗ ਸੋਭ ਕਹਤ ਮਾ ਜਸੋਦ ਜਿਸਹਿ ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ ॥
Mother Yoshoda (maaa jasod) (Krishna's mother) used to say (kehat) that millions (kott) bow before (sain) my son who has lotus-like eyes (kaval nain) and sweet speech (madhur bain), and that he is beautiful (sobh) because she raised her beloved (jeeo) (son) by feeding (khaahe) him curd (dahee) and rice (bhaat) (meaning Mother Yoshoda used to claim that my son Krishna ji exists because of me).
ਪਦ ਅਰਥ: ਕਵਲ ਨੈਣ = ਕਮਲ ਵਰਗੇ ਨੈਣ; ਮਧੁਰ ਬੈਨ = ਮਿੱਠੇ ਬੋਲ; ਕੋਟਿ = ਕਰੋੜਾਂ; ਸੈਨ = ਅੱਗੇ ਝੁਕਣ ਵਾਲੇ; ਸੰਗ ਸੋਭ = ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਸੰਗ ਸੋਭਦਾ ਸੀ; ਕਹਤ ਮਾਂ ਜਸੋਦ = ਜਿਸ ਨੂੰ ਜਸੋਦਾਂ ਮਾਂ ਇਹ ਸਾਰਾ ਕੁੱਝ ਕਹਿੰਦੀ ਸੀ; ਦਹੀ ਭਾਤੁ ਖਾਹਿ ਜੀਉ = ਕਿ ਮੈਂ ਆਪਣੇ ਪੁੱਤ ਨੂੰ ਦਹੀਂ ਅਤੇ ਰਿੱਝੇ ਹੋਏ ਚਾਵਲ ਖਵਾ ਕੇ ਪਾਲਿਆ ਹੈ; ਜੀਉ = ਪਿਆਰੇ।
ਅਰਥ: ਜਸੋਦਾ ਮਾਂ (ਕ੍ਰਿਸ਼ਨ ਜੀ ਦੀ ਮਾਤਾ) ਇਹ ਕਹਿੰਦੀ ਸੀ ਕਿ ਮੇਰੇ ਪੁੱਤ ਦੇ ਕਮਲਾਂ ਵਰਗੇ ਨੈਣ ਮਧੁਰ ਬੈਨ ਅਤੇ ਕਰੋੜਾਂ ਇਸ ਦੇ ਅੱਗੇ ਝੁਕਦੇ ਹਨ। ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਨਾਲ ਇਸ ਕਰਕੇ ਇਹ ਸ਼ੋਭਦਾ ਹੈ ਕਿਉਂਕਿ ਮੈਂ ਇਸ ਨੂੰ ਦਹੀਂ ਅਤੇ ਚਾਵਲ ਖਵਾ ਕੇ ਪਾਲਿਆ ਹੈ ਨਾਲ ਪਾਲਿਆ ਹੋਇਆ ਹੈ (ਭਾਵ ਬੀਬੀ ਜਸੋਦਾ ਇਹ ਦਾਅਵਾ ਕਰਦੀ ਸੀ ਕਿ ਮੇਰੇ ਪੁੱਤਰ ਕ੍ਰਿਸ਼ਨ ਜੀ ਦੀ ਹੋਂਦ ਮੇਰੇ ਕਰਕੇ ਹੈ)।

ਦੇਖਿ ਰੂਪੁ ਅਤਿ ਅਨੂਪੁ ਮੋਹ ਮਹਾ ਮਗ ਭਈ ਕਿੰਕਨੀ ਸਬਦ ਝਨਤਕਾਰ ਖੇਲੁ ਪਾਹਿ ਜੀਉ ॥
(Krishna used to claim to be God and) when Krishna would play (khel paahe), his mother would hear the tinkling (jhanatkaar) sound (shabad) of the bells tied on his waist (kinkanee) and seeing him (dekh) she would say that my son has highly (at) beautiful (anoop) form (roop) she would become intoxicated (mahaa magan) in love (moh) of her son.
ਪਦ ਅਰਥ: ਦੇਖਿ ਰੂਪੁ = ਉਸ ਦਾ ਰੂਪ ਦੇਖ ਕੇ; ਅਤਿ ਅਨੂਪੁ = ਅਤਿ ਸੋਹਣਾ; ਮੋਹ ਮਹਾ ਮਗ ਭਈ = ਮੋਹ ਵਿੱਚ ਬਹੁਤ ਮਗਨ ਹੋ ਗਈ; ਝਨਤਕਾਰ = ਛਣਕਾਹਟ; ਕਿੰਕਨੀ = ਤੜਾਗੀ, ਇੱਕ ਕਾਲੇ ਰੰਗ ਦੀ ਡੋਰੀ ਜਿਸ ਵਿੱਚ ਛੋਟੇ-ਛੋਟੇ ਘੁੰਗਰੂ ਪਾ ਕੇ ਬੱਚੇ ਦੇ ਸਰੀਰ ਨਾਲ ਬੰਨ੍ਹੀ ਜਾਂਦੀ ਹੈ, ਜਦੋਂ ਬੱਚਾ ਭੁੜਕਦਾ ਹੈ ਤਾਂ ਛਣ-ਛਣ ਦੀ ਆਵਾਜ਼ ਆਉਂਦੀ ਹੈ।
ਅਰਥ: (ਬੀਬੀ ਜਸੋਦਾ ਦਾ ਪੁੱਤਰ ਆਪਣੇ ਰੱਬ ਹੋਣ ਦਾ ਦਾਅਵਾ ਕਰਦਾ ਸੀ ਅਤੇ) ਜਦੋਂ ਕ੍ਰਿਸ਼ਨ ਜੀ ਖੇਡ ਮਚਾਉਂਦਾ ਸੀ, ਉਸ ਦੀ ਤੜਾਗੀ ਦੀ ਛਣਕਾਰ ਦੀ ਅਵਾਜ਼ ਸੁਣਕੇ ਉਸ ਦੀ ਮਾਂ ਜਸੋਦਾ ਪੁੱਤਰ ਦੇ ਮੋਹ ਵਿੱਚ ਮਗਨ ਹੋਈ ਉਸ ਨੂੰ ਦੇਖ ਕੇ ਕਹਿੰਦੀ ਸੀ ਕਿ ਮੇਰੇ ਪੁੱਤਰ ਦਾ ਬੇਮਿਸਾਲ ਅਤਿ ਸੋਹਣਾ ਰੂਪ ਹੈ।

ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮੵੁ ਗੵਾਨੁ ਧੵਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥
(Bhatt Gayandh Ji says:) who can say (kahahu) Krishna was God, when he could (sakai) not wipe away (meyt) the pen (kalam) of time (kaal) from himself using the hand (haath) of power (hukam) he claimed. For this reason, one should (chaahe) enshrine (dharat) in the heart (heeyai) the knowledge of the one true Destroyer (ees) and Creator (bamm), i.e. Vaheguru (who is beyond birth and death).
ਪਦ ਅਰਥ: ਕਾਲ ਕਲਮ = ਮੌਤ ਦੀ ਕਲਮ; ਹੁਕਮੁ ਹਾਥਿ = ਕੀ ਮੌਤ ਦੀ ਕਲਮ ਉਸ ਦੇ ਹੱਥ ਵਿੱਚ ਸੀ? ਕਹਹੁ = ਕਹਿਣਾ; ਕਹਹੁ ਕਉਨੁ = ਕੌਣ ਕਹਿ ਸਕਦਾ ਹੈ? ਮੇਟਿ ਸਕੈ = ਮੇਟ ਸਕਿਆ, ਨਾਂਹ ਵਾਚਕ, ਨਹੀਂ ਮੇਟ ਸਕਿਆ; ਈਸੁ = ਈਸਵਰ; ਬੰਮ੍ਯ੍ਯੁ = ਬ੍ਰਹਮ; ਗ੍ਯ੍ਯਾਨੁ = ਗਿਆਨ ਨਾਲ; ਧ੍ਯ੍ਯਾਨੁ ਧਰਤ = ਧਿਆਨ ਧਰਨਾ; ਹੀਐ ਚਾਹਿ ਜੀਉ = ਹਿਰਦੇ ਅੰਦਰ ਧਰਨਾ ਚਾਹੀਦਾ ਹੈ।
ਅਰਥ: (ਕ੍ਰਿਸ਼ਨ ਜੀ ਆਪਣੇ ਆਪ ਨੂੰ ਰੱਬ ਹੋਣ ਦਾ ਦਾਅਵਾ ਕਰਦਾ ਸੀ ਕਿ ਕਾਲ-ਮੌਤ ਦੇ ਹੁਕਮ ਦੀ ਕਲਮ ਵੀ ਮੇਰੇ ਹੱਥ ਵਿੱਚ ਹੈ। ਤਾਂ ਭੱਟ ਸਾਹਿਬਾਨ ਜਵਾਬ ਮੰਗਦੇ ਕਿ ਉਸ ਨੂੰ ਰੱਬ ਮੰਨਣ ਵਾਲਿਓ!) ਕੋਈ ਜਣਾ ਇਹ ਗੱਲ ਦਾਅਵੇ ਨਾਲ ਕਹਿ ਸਕਦਾ ਹੈ ਕਿ ਜੇਕਰ ਉਹ ਰੱਬ ਸੀ ਤਾਂ ਆਪਣੇ ਤੋਂ ਕਾਲ ਦੀ ਕਲਮ, ਆਪਣੇ ਖ਼ੁਦ ਤੋਂ ਕਿਉਂ ਨਹੀਂ ਮੇਟ ਸਕਿਆ, ਨਹੀਂ ਨਾ ਮੇਟ ਸਕਿਆ, ਚਲਾ ਗਿਆ ਸੰਸਾਰ ਤੋਂ? ਇਸ ਕਰਕੇ, ਈਸ਼ਵਰ, ਬ੍ਰਹਮ ਦਾ ਧਿਆਨ ਗਿਆਨ ਨਾਲ ਹਿਰਦੇ ਅੰਦਰ ਧਰਨਾ ਚਾਹੀਦਾ ਹੈ ਜਿਹੜਾ ਜੰਮਦਾ ਨਹੀਂ ਅਤੇ ਮਰਦਾ ਨਹੀਂ।

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
O eternally (sat) true (saach) One! The abode (nivaas) of (true) wealth (sree)! You alone (toohee) eternally (sadaa) existed (purakh) from the very beginning (aad); for this reason, glory (vaahe) is to You O Vaheguru, O Vaheguru, O Vaheguru! ||1||6||
ਪਦ ਅਰਥ: ਸਤਿ ਸਾਚੁ = ਉਸ ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲੇ ਨੂੰ ਹੀ ਸੱਚਾ ਆਖਣਾ ਚਾਹੀਦਾ ਹੈ। ਸ੍ਰੀ ਨਿਵਾਸੁ = ਜਿਸ ਦਾ ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਵਿੱਚ ਹੀ ਨਿਵਾਸ ਹੈ। ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ = ਉਹੀ ਸਦੀਵੀ ਰਹਿਣ ਵਾਲਾ ਪੁਰਖ ਹੈ।
ਅਰਥ: ਉਹ ਹੀ ਸਦੀਵੀ ਸੱਚਾ ਅਤੇ ਸ੍ਰੇਸ਼ਟ ਹੈ, ਉਹ ਆਦਿ ਤੋਂ ਲੈ ਕੇ ਸੱਚਾ ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲਾ ਇਕੁ ਹੀ ਪੁਰਖ-ਸੰਪੂਰਣ ਹੈ (ਜੋ ਜਨਮ ਮਰਣ ਤੋਂ ਰਹਿਤ ਹੈ) ਜਿਸ ਦਾ ਨਿਵਾਸ ਉਸ ਦੀ ਆਪਣੀ ਹੀ ਰਚੀ ਸ੍ਰਿਸ਼ਟੀ ਵਿੱਚ ਹੈ। ਇਸ ਕਰਕੇ ਹੇ ਭਾਈ! ਉਸ ਸਦੀਵੀ ਸਥਿਰ ਰਹਿਣ ਵਾਲੇ, ਅਸਚਰਜ ਦੇ, ਅਸਚਰਜ ਗਿਆਨ ਨੂੰ ਹੀ ਦ੍ਰਿੜ੍ਹਤਾ ਨਾਲ ਅਪਣਾਉਣਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਉਸ ਨੂੰ ਹੀ ਵਡਿਆਉਣਾ ਚਾਹੀਦਾ ਹੈ (ਕਿਸੇ ਜੰਮ ਕੇ ਮਰ ਜਾਣ ਵਾਲੇ ਨੂੰ ਨਹੀਂ)।

ਗੁਰਬਾਣੀ ਵਿਚਾਰ: "ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ..."

noreply@blogger.com (Manvir Singh (UK)) — Sat, 14 Sep 2024 14:50:00 +0000

ਬਚਿੱਤ੍ਰ ਨਾਟਕ ਦੀ ਬਾਣੀ ਅੰਦਰ ਸ੍ਰਿਸ਼ਟੀ ਦੀ ਰਚਨਾ ਬਾਰੇ ਕੁਝ ਅਗਿਆਨੀ ਲੋਕ ਗਲਤ ਪ੍ਰਚਾਰ ਕਰਦੇ ਹਨ ਕੇ ਦਸਮ ਬਾਣੀ ਕੰਨਾ ਦੀ ਮੈਲ ਤੋਂ ਬਣੀ ਹੋਣ ਦੀ ਗੱਲ ਕਰਦੀ ਹੈ। ਗੁਰਮੁਖ ਜਨ ਇਸ ਪ੍ਰਕਾਰ ਭਾਵ ਅਰਥ ਕਰਦੇ ਹਨ:

ਪ੍ਰਿਥਮ ਕਾਲ ਜਬ ਕਰਾ ਪਸਾਰਾ ॥ ਓਅੰਕਾਰ ਤੇ ਸ੍ਰਿਸਟਿ ਉਪਾਰਾ ॥
ਅਰਥ:- ਜਦੋਂ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਕਾਲ ਨੇ ਪਸਾਰਾ ਕੀਤਾ ਤਾਂ ਓਅੰਕਾਰ ਭਾਵ ਜੋਤ ਤੋਂ ਇਹ ਸ੍ਰਿਸਟੀ ਬਣਾਈ।
When Vaheguru (Kaal) first expanded, from it's unfolding Divine Sound (Oann'kaar) it created the universe.

ਕਾਲ ਸੈਣ ਪ੍ਰਥਮੈ ਭਇਓ ਭੂਪਾ ॥ ਅਧਿਕ ਅਤੁਲ ਬਲਿ ਰੂਪ ਅਨੂਪਾ ॥੧੦॥
ਅਰਥ:- ਕਾਲ ਸੈਨ, ਭਾਵ ਕਾਲ ਦਾ ਸੈਨਾ ਪਤੀ , ਭਾਵ 'ਮਾਇਆ' ਨੂੰ ਪੈਦਾ ਕੀਤਾ , ਜਿਸ ਦਾ ਬਲ ਬਹੁਤ ਸੀ ਤੇ ਬਹੁਤ ਸੋਹਣਾ ਰੂਪ ਸੀ।
Maya (the material world), acting as the General of Kaal's army was created, which had great strength and a very beautiful form.

ਕਾਲਕੇਤ ਦੂਸਰ ਭੂਅ ਭਯੋ ॥ ਕ੍ਰੂਰ ਬਰਸ ਤੀਸਰ ਜਗ ਠਯੋ ॥
ਅਰਥ:- ਬਾਅਦ ਕਿਤਨੇ ਮੁਖਾ ਵਾਲਾ ਬ੍ਰਹਮਾ ਭਾਵ 'ਰਜ ਗੁਣ' ਪੈਦਾ ਕੀਤਾ, ਫਿਰ ਕਰੂਰ ਬਰਸ ਭਾਵ 'ਤਮੋਗੁਣ', ਜਾ ਸ਼ੰਕਰ ਪੈਦਾ ਕੀਤਾ।
Later the Creative force (Brahma) with many faces, i.e. 'Rajo Gunn,' was made. Then 'Tamo Gunn' (Karur Baras or Destructive force/Shiva) was born.

ਕਾਲਧੁਜ ਚਤੁਰਥ ਨ੍ਰਿਪ ਸੋਹੈ ॥ ਜਿਹ ਤੇ ਭਇਓ ਜਗਤ ਸਭ ਕੋ ਹੈ ॥੧੧॥
ਅਰਥ:- ਫਿਰ ਕਾਲ ਦਾ ਧੁੱਜ , ਭਾਵ ਕਾਲ ਦਾ ਨਿਸ਼ਾਨ , 'ਸੱਤ ਗੁਣ' ਜਿਸਨੂ ਵਿਸ਼ਨੂ ਵੀ ਕਹਿ ਦਿੰਦੇ ਨੇ , ਓਹ ਪੈਦਾ ਕੀਤਾ। ਇਹਨਾ ਤੋਂ ਜਗਤ ਦਾ ਖੇਡ ਸ਼ੁਰੂ ਹੋਇਆ।
Then the flag of Vaheguru (Kaal) of 'Sat Gunn' (also the Sustaining force/Vishnu) was created. The game of the world started from these.

ਸਹਸਰਾਛ ਜਾ ਕੇ ਸੁਭ ਸੋਹੈ ॥ ਸਹਸ ਪਾਦ ਜਾ ਕੇ ਤਨਿ ਮੋਹੈ॥
ਅਰਥ:- ਉਸ ਨੇ ਫਿਰ ਹਜ਼ਾਰਾਂ ਸੁੰਦਰ ਅੱਖਾਂ ਅਤੇ ਸਰੀਰਾਂ ਨਾਲ ਜੁੜੇ ਹਜ਼ਾਰਾਂ ਪੈਰ ਬਣਾਏ।
Vaheguru created thousands of beautiful eyes and thousands of feet on captivating bodies.

ਸੇਖਨਾਗ ਪਰ ਸੋਇਬੋ ਕਰੈ ॥ ਜਗ ਤਿਹ ਸੇਖ ਸਾਇ ਉਚਰੈ ॥੧੨॥
ਅਰਥ:- ਇਹ ਮਨ ਮਾਇਆ ਨਾਗ ਹੇਠ ਬੈਠਾ, ਤੇ ਸਰੀਰ ਇਸ ਨੂੰ ਰਾਜਾ (ਮਨ ਮਵਾਸੀ ਰਾਜਾ) ਬੋਲ ਰਿਹਾ।
This mind was made to sit under Maya (Shekh-naag), and that's why the mind is called the king (of the body).

ਏਕ ਸ੍ਰਵਣ ਤੇ ਮੈਲ ਨਿਕਾਰਾ ॥ ਤਾ ਤੇ ਮਧੁ ਕੀਟਭ ਤਨ ਧਾਰਾ ॥
ਅਰਥ:- ਪਹਿਲਾਂ, ਜਦੋਂ ਮਨੁੱਖਾਂ ਨੇ ਮਾਇਆ ਨੂੰ ਸੁਣਿਆ ਤਾਂ ਉਹ ਮੈਲ (ਦੁਰਮੱਤ) ਤੋਂ ਹਾਰ ਗਏ ਅਤੇ ਉਹ ਰਾਖਸ਼ਾਂ ਵਾਂਗ ਬਣ ਗਏ।
Some (humans) listened to Maya, losing out to filth (false understanding), and their became like monsters.

ਦੁਤੀਯ ਕਾਨ ਤੇ ਮੈਲੁ ਨਿਕਾਰੀ ॥ ਤਾ ਤੇ ਭਈ ਸ੍ਰਿਸਟਿ ਇਹ ਸਾਰੀ ॥੧੩॥
ਅਰਥ:- ਪਰ ਫਿਰ, ਜਦੋਂ ਕੰਨਾਂ ਤੋਂ ਮੈਲ (ਦੁਰਮੱਤ) ਦੂਰ ਹੋ ਗਈ (ਭਾਵ ਮਨੁੱਖਾਂ ਨੇ ਰੱਬੀ ਹੁਕਮ ਨੂੰ ਸੁਣਨਾ ਸ਼ੁਰੂ ਕੀਤਾ), ਤਦ ਸੰਸਾਰ ਉੱਤਮ ਹੋ ਗਿਆ (ਭਾਵ ਮਨੁੱਖ ਚੰਗੇ/ਸਭਿਅਕ ਬਣ ਗਏ)।
Others removed filth (false understanding) from their ears (i.e. they began to listen to the divine commands of the Creator), which made the world become better (i.e. those humans became divine/good).

ਤਿਨ ਕੋ ਕਾਲ ਬਹੁਰਿ ਬਧ ਕਰਾ ॥ ਤਿਨ ਕੋ ਮੇਦ ਸਮੁੰਦ ਮੋ ਪਰਾ ॥
ਅਰਥ:- ਮਨ, ਜੋਤ ਤੇ ਸਰੀਰ ਨੂੰ ਕਾਲ-ਵੱਸ ਕਰਕੇ (ਕਾਲ ਫਾਸ) ਕਰਕੇ ਇਸ ਨੂੰ ਦੁਨੀਆ ਦੇ ਭਵ ਸਾਗਰ ਵਿਚ ਪਾ ਦਿਤਾ।
The mind, soul and body were brought under the influence of mortality (Death) when placed into the ocean like world.

ਚਿਕਨ ਤਾਸ ਜਲ ਪਰ ਤਿਰ ਰਹੀ ॥ ਮੇਧਾ ਨਾਮ ਤਬਹਿ ਤੇ ਕਹੀ ॥੧੪॥
ਅਰਥ:- ਇਸ ਦੀ ਮਤ (ਚਿਕਨ ਤਾਸ) ਭਵ-ਸਾਗਰ ਤੇ ਤਰ ਰਹੀ ਹੈ, ਇਸੇ ਲਈ ਇਸ ਮਤ ਨੂੰ ਮੇਧਾ ਵੀ ਕਿਹਾ ਜਾਂਦਾ ਹੈ (ਮਤ, ਮੇਧਾ, ਧਰਤੀ, ਮਾਤਾ)।
The human understanding acts as it floats on the world ocean. That's why it (human understanding) is also called the 'Medha', the world (i.e. the mind becomes a collection of the world's thoughts and ideas).

ਸਾਧ ਕਰਮ ਜੇ ਪੁਰਖ ਕਮਾਵੈ ॥ ਨਾਮ ਦੇਵਤਾ ਜਗਤ ਕਹਾਵੈ ॥
ਅਰਥ:- ਜੋ ਸਾਧੂ ਕ੍ਰਮ ਇਸ ਜਗਤ ਤੇ ਕਰਦੇ ਹਨ ਲੋਕ ਓਹਨਾ ਨੂੰ ਦੇਵਤੇ ਕਹਿੰਦੇ ਨੇ।
People who performed saintly actions were known in the world as 'devtas' (divine beings).

ਕੁਕ੍ਰਿਤ ਕਰਮ ਜੇ ਜਗ ਮੈ ਕਰਹੀ ॥ ਨਾਮ ਅਸੁਰ ਤਿਨ ਕੋ ਸਭ ਧਰਹੀ ॥੧੫॥
ਅਰਥ:- ਜੋ ਮਾੜੇ ਕੰਮ ਕਰਦੇ ਨੇ , ਲੋਕ ਓਹਨਾ ਨੂੰ ਰਾਕਸ਼ ਕਹਿੰਦੇ ਨੇਲ ਜਬ ਕਰਾ ਪਸਾਰਾ।
If someone does bad actions in the world they are named monsters.

Commentary on Shabad: "Dhan Dhan O Raam Ben Baajai"

noreply@blogger.com (Manvir Singh (UK)) — Sun, 01 Sep 2024 21:01:00 +0000

Sri Guru Granth Sahib Ji - Ang 988

Sri Guru Granth Sahib Ji, at points, glorifies Vaheguru making references to celebrated and glorified higher beings or people considered at the time to have been great. This particular Shabad (sacred hymn) uses the terminology of Krishna, Mata Devki, and Brindaban, which can all be relatable to Krishna. However, these terms and references glorify the Ultime One, Vaheguru. It should not be misunderstood to mean that Gurmat (the Guru's Teachings) promotes the worship of Krishna or that Vaheguru is Krishna.

The personalities and figures that were talk of the time, are referred to in Gurbani to illustrate Vaheguru's greatness. The good acts done by Krishna or by any other Avtaar, higher beings, beings of another world, or normal human beings are seen by a spiritually learned person as acts of Vaheguru. In the same way, the spiritually learned person would consider the heroic act of Bhai Sukha Singh and Mehtab Singh ji against tyrant Massa Rangarr as an act of Vaheguru. However, does that mean that they believe Bhai Sukha Singh and Bhai Mehtab Singh are Vaheguru? The clear answer is 'no.'

Bhagat Ji glorifies Vaheguru in this Shabad (sacred hymn):

ੴ ਸਤਿ ਗੁਰਪ੍ਰਸਾਦਿ ॥
There is only One (God) - the source of all - whose Sound expands into creation; the Eternal Truth; the Giver of Knowledge & Grace.

ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ ਬਾਣੀ ਸ੍ਰੀ ਨਾਮਦੇਵ ਜੀਉ ਕੀ ॥
The revealed writing of respect Saint Namdev Ji written in 'Raag Maali Gaurra' (the feeling of confidence of having learnt something).

ਧਨਿ ਧੰਨਿ ਓ ਰਾਮ ਬੇਨੁ ਬਾਜੈ ॥ ਮਧੁਰ ਮਧੁਰ ਧੁਨਿ ਅਨਹਤ ਗਾਜੈ ॥੧॥ ਰਹਾਉ ॥
Praiseworthy (dhan) and unparalell (dhann) is the All-Pervading Almighty (raam) whose Divine flute (ben) plays (baajai). Praiseworthy is the sweet (madhur) sound (dhun) that vibrates (gaajai) without being struck (anhat) (i.e. plays automatically). ||1||Pause for reflection||

(Note: 'Raam' here refers to the 'All-Pervading One,' i.e. Vaheguru. It does not refer to Ram/Rama the king, as he did not play the flute).

ਪਦ ਅਰਥ: ਧੰਨਿ = ਸਲਾਹੁਣ ਯੋਗ, ਜਿਸ ਦਾ ਕੋਈ ਬਦਲ ਨਹੀਂ; ਓ ਰਾਮ = ਸ੍ਵੈ-ਪ੍ਰਕਾਸ਼ਮਾਨ ਵਾਹਿਗੁਰੂ; ਬੇਨੁ = ਨਾਦ, ਬੰਸੁਰੀ, ਗੁਰਮਤਿ ਅਨੁਸਾਰ ਆਤਮਿਕ ਮੰਡਲ ਦਾ ਸੰਗੀਤ ਜੋ ਕੰਨਾ ਦੇ ਸੁਣਨ ਤੋਂ ਉੱਪਰ ਹੈ; ਮਧੁਰ = ਮਿੱਠੀ; ਮਧੁਰ ਧੁਨਿ = ਅਨੰਦ ਦਾਇਕ ਧੁਨਿ; ਅਨਹਤ = ਜੋ ਚੋਟ ਲਾਏ ਬਗ਼ੈਰ ਵੱਜੇ, ਭਾਵ ਬਗ਼ੈਰ ਤਰਬਾ ਚੋਟ ਦੇ ਆਤਮਿਕ ਧੁਨਿ; ਗਾਜੈ = ਗੱਜ ਰਹੀ ਹੈ, ਗੁੰਜਾਰ ਪਾ ਰਹੀ ਹੈ।
ਅਰਥ: ਉਹ ਰਾਮ ਜੋ ਸ੍ਵੈ-ਪ੍ਰਕਾਸ਼ਮਾਨ ਹੈ, ਉਸ ਦਾ ਕੋਈ ਸਾਨੀ ਨਹੀਂ ਹੈ। ਜਿਸ ਦੀ ਮਿਠੀ ਬੇਨ ਜੋ ਆਤਮਿਕ ਮੰਡਲ ਦੀ ਅਨਹਤ ਧੁਨਿ ਹੈ, ਜੋ ਬਗ਼ੈਰ ਚੋਟ ਕਰਨ ਦੇ (ਅਨਹਤ) ਇਕਸਾਰ ਵੱਜ ਰਹੀ ਹੈ, ਸਲਾਹਣ ਯੋਗ ਹੈ ਅਤੇ ਤਾਰੀਫ਼ ਲਾਇਕ ਹੈ। ਜਿਸ ਦਾ ਕੋਈ ਬਦਲ ਨਹੀਂ ਅਤੇ ਜਿਸ ਦਾ ਕੋਈ ਸਾਨੀ ਨਹੀਂ।

ਧਨਿ ਧਨਿ ਮੇਘਾ ਰੋਮਾਵਲੀ ॥ ਧਨਿ ਧਨਿ ਕ੍ਰਿਸਨ ਓਢੈ ਕਾਂਬਲੀ ॥੧॥
Praiseworthy (dhan) and unparallel (dhan) is the One who rains mercy (megha) on every atom of the creation (romawali). Praiseworthy (dhan) and unparallel (dhan) is that Krishna (i.e. Creator) whose blanket (kaambalee) (of protection) covers (oddhai) the whole creation. ||1||
ਪਦ ਅਰਥ: ਮੇਘਾ = ਮੀਂਹ, ਬਰਖਾ, ਉਸ ਕਰਤਾਰ ਦੀ ਬਖਸ਼ਿਸ਼ ਰੂਪ ਬਰਖਾ; ਰੋਮਾਵਲੀ = ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਜ਼ੱਰਾ-ਜ਼ੱਰਾ ਭਾਵ ਰੋਮ ਰੋਮ; ਕ੍ਰਿਸਨ = ਕਰਤਾਰ; ਓਢੈ = ਪਹਿਰੀ ਹੋਈ।

ਅਰਥ: ਹੇ ਅਕਾਲ ਪੁਰਖੁ, ਤੇਰੀ ਬਖ਼ਸ਼ਿਸ਼ ਦੇ ਦਇਆ ਰੂਪੀ ਮੇਘ ਦੀ ਜ਼ੱਰੇ-ਜ਼ੱਰੇ ਵਿੱਚ, ਕਣ-ਕਣ ਵਿੱਚ ਬਰਖ਼ਾ ਹੋ ਰਹੀ ਹੈ। ਹੇ ਅਕਾਲ ਪੁਰਖੁ, ਤੂੰ ਹੈਂ ਕਰਤਾਰ (ਕ੍ਰਿਸ਼ਨ) ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਆਪ ਪ੍ਰਕਾਸ਼ਮਾਨ ਹੈ, ਜਿਸ ਦਾ ਕੋਈ ਬਦਲ ਨਹੀਂ, ਜਿਸ ਦੀ ਓਢੈ ਕਾਂਬਲੀ ਸਾਰੇ ਬ੍ਰਹਮੰਡ ਉੱਪਰ ਪਹਿਰੀ ਹੋਈ ਹੈ।

ਧਨਿ ਧਨਿ ਤੂ ਮਾਤਾ ਦੇਵਕੀ ॥ ਜਿਹ ਗ੍ਰਿਹ ਰਮਈਆ ਕਵਲਾਪਤੀ ॥੨॥
Praiseworthy (dhan) and unparallel (dhan) are You (too) who is the mother (maataa) of its own divine-light (devkee) (i.e. You reveal your Divine Light from within Yourself) and whose (jin) abode (greh) is pervading everywhere (rameeyaa) and is Master of the World (kavlaa-patee). ||2||

ਪਦ ਅਰਥ: ਧਨਿ = ਸਲਾਹਣ ਯੋਗ, ਤਾਰੀਫ਼ ਲਾਇਕ; ਤੂ = ਫ਼ਾਰਸੀ ਦਾ ਸ਼ਬਦ ਜਿਸ ਦੇ ਅਰਥ ਹਨ ਤੂੰ ਖ਼ੁਦ ਆਪ; ਤੂ ਮਾਤਾ ਦੇਵਕੀ = ਅਕਾਲ ਪੁਰਖੁ ਨੂੰ ਸੰਬੋਧਨ ਹੈ, ਤੂੰ ਖੁਦ ਆਪਣੇ ਆਪ ਤੋਂ ਪ੍ਰਕਾਸ਼ਮਾਨ ਹੈ, ਤੂੰ ਖ਼ੁਦ ਆਪਣੀ ਦੇਵਕੀ ਹੈ ਭਾਵ ਆਪਣੇ ਆਪ ਨੂੰ ਪ੍ਰਕਾਸ਼ ਕਰਨ ਵਾਲਾ ਹੈ; ਜਿਹ = ਜਿਸ ਦੇ, ਜਿਸ ਨੇ; ਗ੍ਰਿਹ = ਜਗਾ, ਰਹਿਣ ਦੀ ਥਾਂ, ਆਸਣੁ; ਰਮਈਆ = ਰਮਿਆ ਹੋਇਆ; ਕਵਲਾਪਤੀ = ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਮਾਲਕ।

ਅਰਥ: “ਤੂ ਮਾਤਾ ਦੇਵਕੀ” ਭਾਵ ਤੂੰ ਆਪਣੇ ਆਪ ਤੋਂ ਆਪ ਪ੍ਰਕਾਸ਼ਮਾਨ ਹੈਂ। ਤੂੰ ਆਪਣੀ ਦੇਵਕੀ, ਆਪਣੇ ਆਪ ਨੂੰ ਆਪ ਪ੍ਰਕਾਸ਼ਮਾਨ ਕਰਨ ਵਾਲਾ ਆਪ ਹੈਂ। ਸਾਰੀ ਸ੍ਰਿਸਟੀ ਹੀ ਤੇਰਾ ਆਸਣੁ ਹੈ, ਤੂੰ ਕਣ-ਕਣ ਵਿੱਚ ਰਮਿਆ ਹੋਇਆ ਹੈਂ ਅਤੇ ਸ੍ਰਿਸਟੀ ਦਾ ਮਾਲਕ (ਕਮਲਾਪਤੀ) ਵੀ ਤੂੰ ਖ਼ੁਦ ਆਪ ਹੀ ਹੈਂ।

ਧਨਿ ਧਨਿ ਬਨ ਖੰਡ ਬਿੰਦ੍ਰਾਬਨਾ ॥ ਜਹ ਖੇਲੈ ਸ੍ਰੀ ਨਾਰਾਇਨਾ ॥੩॥
Praiseworthy (dhan) and unparallel (dhan) is the One who destroys (khand) the jungle (ban) of vices of the human body (brinda-banaa). The All-Present One (naaraaenaa) plays (khelai) in the world (jah). ||3||

ਪਦ ਅਰਥ: ਧਨਿ = ਸਲਾਹਣ ਯੋਗ; ਬਨ – ਜੰਗਲ, ਵਿਕਾਰਾਂ ਰੂਪੀ ਜੰਗਲ; ਖੰਡ = ਖੰਡਨ, ਖੰਡਨ ਕਰਨ ਵਾਲਾ ਹੈ; ਬਿੰਦ੍ਰਾਬਨਾ = ਕਿ ਸਰੀਰ; ਜਹ = ਫ਼ਾਰਸੀ ਦੇ ਜਹਾਂ ਤੋਂ ਹੈ ਜਿਸ ਦਾ ਮਤਲਬ ਸੰਸਾਰ ਹੈ।
ਅਰਥ: ਉਹ ਸਰੀਰ ਰੂਪੀ ਬਿੰਦ੍ਰਾਬਨ ਦੇ ਵਿਕਾਰਾਂ ਰੂਪੀ ਜੰਗਲ ਖੰਡ ਨੂੰ ਖੰਡਨ ਕਰਨ ਵਾਲਾ ਹੈ। ਸਾਰੇ ਸੰਸਾਰ ਵਿੱਚ ਉਸ ਦਾ ਖੇਲ ਹੈ, ਅਤੇ ਜੋ ਰਮਿਆ ਹੋਇਆ ਹੈ।

ਬੇਨੁ ਬਜਾਵੈ ਗੋਧਨੁ ਚਰੈ ॥ ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਆਨਦ ਕਰੈ ॥੪॥੧॥
The light (go) of knowledge (dhan) rises (charrai) with the hearing of the playing (bajaavai) of the Divine Flute (ben), i.e. experiencing the divine sound of the Creator. Namdev's Master (suaamee) is bestower (karai) of Grace (aanand). ||4||1||
ਪਦ ਅਰਥ: ਬੇਨੁ = ਨਾਦ, ਬੰਸੁਰੀ, ਗੁਰਮਤਿ ਅਨੁਸਾਰ ਆਤਮਿਕ ਮੰਡਲ ਦਾ ਸੰਗੀਤ ਜੋ ਕੰਨਾ ਦੇ ਸੁਣਨ ਤੋਂ ਉੱਪਰ ਹੈ; ਗੋ = ਸੂਰਜ, ਚਾਨਣ; ਧਨੁ = ਗਿਆਨ; ਚਰੈ = ਚੜਨਾ; ਗੋਧਨ ਚਰੈ = ਗਿਆਨ ਦਾ ਸੂਰਜ ਚੜੈ; ਆਨਦ ਕਰੈ = ਬਖ਼ਸ਼ਿਸ਼ ਕਰਨ ਵਾਲਾ ਹੈ।

ਅਰਥ: ਜਿਸ ਨੂੰ ਉਸ ਦੇ ਆਤਮਿਕ ਗਿਆਨ ਦੇ ਸੰਗੀਤ ਮੰਡਲ ਦੀ ਬੇਨ ਦੀ ਧੁਨਿ ਸੁਣਾਈ ਦੇਵੇ, ਉਸ ਨੂੰ ਗਿਆਨ ਦਾ ਪ੍ਰਕਾਸ਼ ਹੁੰਦਾ ਹੈ (ਉਸ ਨੂੰ ਆਪਣੇ ਆਪ ਤੋਂ ਜੋ। ਪ੍ਰਕਾਸ਼ਮਾਨ ਵਾਹਿਗੁਰੂ ਹੈ, ਨਜ਼ਰ ਆਉਂਦਾ ਹੈ)। ਉਹੀ ਨਾਮਦੇਵ ਦਾ ਸਵਾਮੀ ਹੈ, ਜੋ ਬਖ਼ਸ਼ਿਸ਼ ਕਰਨ ਵਾਲਾ ਹੈ (ਭਾਵ ਸਭ ਉਸ ਦੀ ਬਖ਼ਸ਼ਿਸ਼ ਦੇ ਪਾਤਰ ਬਣ ਸਕਦੇ ਹਨ)।

Commentary on Shabad: "Hau Balhaaree Tin Kau Meri Jindurreeye..."

noreply@blogger.com (Manvir Singh (UK)) — Sat, 24 Aug 2024 18:29:00 +0000

Sri Guru Granth Sahib Ji - Raag Bihaagraa - Guru Raam Daas Ji - Ang 539

ਬਿਹਾਗੜਾ ਮਹਲਾ ੪ ॥
Written in Raag Bihaagra (feeling of extreme sadness and pain, which gives rise to the need to find peace and understanding) by the 4th Guru.

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹ ਕਉ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਨ੍ਹ ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਧਾਰੋ ਰਾਮ ॥
O my soul, I am a sacrifice unto those, who have the support of the Name of the Lord Master as their support for life.

ਗੁਰਿ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਬਿਖੁ ਭਉਜਲੁ ਤਾਰਣਹਾਰੋ ਰਾਮ ॥
O my soul! The Great Sat-Guru, True Guru, has implanted the Name within them; He is the Saviour from the poison-like ocean of life.

ਜਿਨ ਇਕ ਮਨਿ ਹਰਿ ਧਿਆਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਤਿਨ ਸੰਤ ਜਨਾ ਜੈਕਾਰੋ ਰਾਮ ॥
O my soul! They, who have single-mindedly remembered God, I acclaim the victory of those holy people.

ਨਾਨਕ ਹਰਿ ਜਪਿ ਸੁਖੁ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭਿ ਦੂਖ ਨਿਵਾਰਣਹਾਰੋ ਰਾਮ ॥੧॥
Nanak says: O my soul! The saints obtained eternal peace by meditating over God, who destroys all distress.

ਸਾ ਰਸਨਾ ਧਨੁ ਧੰਨੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਗੁਣ ਗਾਵੈ ਹਰਿ ਪ੍ਰਭ ਕੇਰੇ ਰਾਮ ॥
O my soul! Blessed, blessed is the tongue which sings the praise of the Lord Master.

ਤੇ ਸ੍ਰਵਨ ਭਲੇ ਸੋਭਨੀਕ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਕੀਰਤਨੁ ਸੁਣਹਿ ਹਰਿ ਤੇਰੇ ਰਾਮ ॥
O my soul! Good and praiseworthy are the ears which hear the singing of Kirtan (divine praises).

ਸੋ ਸੀਸੁ ਭਲਾ ਪਵਿਤ੍ਰ ਪਾਵਨੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਜਾਇ ਲਗੈ ਗੁਰ ਪੈਰੇ ਰਾਮ ॥
O my soul! Good and pure is the head which goes and falls at the Guru's feet.

ਗੁਰ ਵਿਟਹੁ ਨਾਨਕੁ ਵਾਰਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਨਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਚਿਤੇਰੇ ਰਾਮ ॥੨॥
O my soul! Nanak is a sacrifice unto the Guru who brings the Lord God's Name into one’s consciousness.

ਤੇ ਨੇਤ੍ਰ ਭਲੇ ਪਰਵਾਣੁ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਸਾਧੂ ਸਤਿਗੁਰੁ ਦੇਖਹਿ ਰਾਮ ॥
O my soul! Good and approaved are the eyes, which see the saintly True Guru.

ਤੇ ਹਸਤ ਪੁਨੀਤ ਪਵਿਤ੍ਰ ਹਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਹਰਿ ਜਸੁ ਹਰਿ ਹਰਿ ਲੇਖਹਿ ਰਾਮ ॥
O my soul! Sacred and pure are those hands, which write down the Lord's praise and the Lord's Name.

ਤਿਸੁ ਜਨ ਕੇ ਪਗ ਨਿਤ ਪੂਜੀਅਹਿ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਮਾਰਗਿ ਧਰਮ ਚਲੇਸਹਿ ਰਾਮ ॥
O my soul! I ever adore the feet of that person who walks on to the way of righteousness.

ਨਾਨਕੁ ਤਿਨ ਵਿਟਹੁ ਵਾਰਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਸੁਣਿ ਹਰਿ ਨਾਮੁ ਮਨੇਸਹਿ ਰਾਮ ॥੩॥
O my soul! Nanak is a sacrifice unto those who hear of God and believe in God's Name.

ਧਰਤਿ ਪਾਤਾਲੁ ਆਕਾਸੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਸਭ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਰਾਮ ॥
O my soul! The earth, under-world and sky all meditate on the Lord master's Name.

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਨਿਤ ਹਰਿ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਵੈ ਰਾਮ ॥
O my soul! The wind, the water and the fire forever sing the praises of Lord God.

ਵਣੁ ਤ੍ਰਿਣੁ ਸਭੁ ਆਕਾਰੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਮੁਖਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ਰਾਮ ॥
O my soul! The woods, the grass blades and the whole visible world utter with their mouth the Lord Master's Name.

ਨਾਨਕ ਤੇ ਹਰਿ ਦਰਿ ਪੈਨ੍ਹਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜੋ ਗੁਰਮੁਖਿ ਭਗਤਿ ਮਨੁ ਲਾਵੈ ਰਾਮ ॥੪॥੪॥
Nanak says: Those people who fix their mind on the Lord’s devotional service in accordance to the Guru’s teachings are given the robe of honour in God's court.

40 Years of the 1984 Sikh Holocaust - We Shall Never Forget

noreply@blogger.com (Manvir Singh (UK)) — Thu, 06 Jun 2024 17:07:00 +0000

1984 Sikh Holocaust (Ghallughara): The Battle of Amritsar

noreply@blogger.com (Manvir Singh (UK)) — Sun, 02 Jun 2024 14:59:00 +0000

A Beginner's Guide to the Ardaas - A Contexual Translation (Part 3)

noreply@blogger.com (Manvir Singh (UK)) — Thu, 30 May 2024 18:48:00 +0000

The second section of the Ardaas

The following section, typically recited in a congregational setting, captures the spirit and devotion that unite the Sikh nation. These words, passed down through generations in some form or another, draw strength and inspiration from the martyrs, saints, and rich history of the Sikh people.

Paragraph 1

Filled with awe and inspired by the Guru’s beloved Sikhs, we remember the unwavering faith of the Panj Pyaare (the Five Beloved), the bravery of Guru Gobind Singh's sons, the humility of the Chali Mukte (Forty Liberated Ones) who returned to the Guru recognising their mistake, and countless others who walked the path of devotion with unwavering faith – those who meditated, chanted God's name, shared generously, fed the less fortunate, and practiced compassion in defending the oppressed – we fill our hearts with their strength as we chant together: 'Vaheguru.'

Paragraph 2

Let the thoughts of the extraordinary faith of Sikh men and women martyrs fill our soul with awe and strength. The brave souls who gave their heads but not their faith, whose bodies were chopped piece by piece but did not flinch, who had their scalps removed but refused to cut their hair braids of divine love, whose bones were crushed but didn’t let their courage be crushed, who were sawn alive but remained complete in the faith, who sacrificed their lives for saving others and protecting the sanctity and respect of Gurdwaras. Inspired by the memory of such blessed souls, we chant together: ‘Vaheguru.’

Paragraph 3

Turning your thoughts to remember our rich spiritual heritage – the five takhats (thrones) that manifest the kingship & strength bestowed upon the Sikh nation, & the rich history of all historical gurdwaras, we chant together: ‘Vaheguru.’

Paragraph 4

First the shared prayer of all faithful Sikhs collectively is, that may ‘Vaheguru, Vaheguru, Vaheguru…’ resonate in the consciousness of all Sikhs, bringing inner-peace. May the honour of the Sikh Faithful (Khalsa) be protected wherever they go, and grant them with victory in feeding the hungry and protecting the helpless. Praying for the success of this pathway of divinity and truth, the holy sword of justice forever providing help, and for its universal recognition, we chant: ‘Vaheguru.’

Paragraph 5

Kindly grant to the Sikhs: the gift of faith, the gift of divine love represented in keeping unshorn hair, the gift of commitment represented in following the ordained code of living, the gift of wisdom represented in the ability to discern, the gift of acknowledging the Divine represented in the ability to have trust, the gift of seeking help in the Divine represented in confidence in the Divine, and the biggest gift of all – divine union through connecting with the Sound of the Divine. Kindly bless them with the opportunity to take a dip in the Holy Tank of Amritsar. May the spiritual routines, flags of Truth & Justice, and buildings of learning continue forever. May righteousness always prevail. Seeking these blessings, we chant: ‘Vaheguru.’

Paragraph 6

May all Sikhs have humble hearts, soaring wisdom, and honour protected by You, O Vaheguru!

Paragraph 7

May the Sikh Faithful (Khalsa) be granted free access & custodianship of the birthplace of Guru Nanak Sahib Ji, Sri Nankana Sahib, and all other Gurdwaras without hindrance from geographical or political constraints.

The closing section of the Ardaas

hey ne-maaNiyaa dey maan. ne-taaNiyaa dey taaN. ne-oh’tiyaa dee oh’t, sachey pitaa vaa’eh-guroo…
O Eternal Father Vaheguru Ji, Honour of the honourless, Power of the powerless, Shelter of the shelterless….

Note: At this point add your personalised words and speak to Vaheguru Ji and state the reason for the prayer.

naa’nak naam, charr’dee-kal’aa.
tey’rey bhaa’Ney, sar’bat daa bhal’aa.
By focusing on Naam, the Sound of God, as guided by Guru Nanak, we find lasting optimism and positive spirit. May your blessings shower peace upon all.

vaa'eh-guroo jee ka khaal’saa.
vaa'eh-guroo jee kee fateh.
The Pure/purity belongs to Vaheguru, and all achievements belong to Vaheguru!