is`k mwrg dsmbr 2012-jnvrI 2013 Cover

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1 is`k mwrg dsmbr 2012-jnvrI 2013 Cover

2 is`k mwrg dsmbr 2012-jnvrI 2013 sxpadk wa. purn isxg, åem.^e. pi.åec.wi. drpsgill@gmail.net gurmit jankari vda < 1. gurbani ßufD te vicar siht prn åte smjn vaste saiht (ilqrecr)> 2. gurmit iplaspi te isfk i^ithas dis Koj BrpUr iktaba (pxjabi åte åxgryz ryzi)> 3. pxjabi isfkn vaste iktaba> 4. gurbani kirtn, paq, kta åte lekcra dis qepa (åawi te viwi )> Ëupr ilikåa åte hor bhut sara Darimk sman åap susai^qi paso lagt matr Beqa Bej ke mxgva skde ho> gurdev isxg jsbir isxg purn isxg SIKH STUDY CENTRE (Canadian Sikh Study & Teaching Society) # East Kent Ave. Vancouver, BC Canada, V5X 4V9 Ph: Fax: isfk marg ~ hor cxga bnaëun vaste åapne suja ilk ke sxpadk ~ Bejo jií Canadian Sikh Study & Teaching Society # East Kent Ave. Vancouver, B.C. Canada, V5X 4V9 Ph: Fax: q`qkrw smpwdki - Kwlsw pmq c is`k-ivrodi lokw di GuspYT (fw. purn ismg)... 3 smq smwj (igawni jsvmq ismg morjmf)... 4 kwgw krmg FMFoilAw sglw KwieAw mwsu (jsbir ismg, vynkuvr)... 5 ki A`j dy gurduawry is`ki prcwr dw kyndr hn? (mndip ismg vrnn )... 8 guru nwnk swihb dy prkws idvs di qwrik (pwl ismg puryvwl) AMimRq Ckwaux vwly bwby (blbir momi) nwnkswhi kylmfr di lov iken? (srvjiq ismg, sykrwmynto) guru nwnk dw jivn BweI bwly diaw swkiaw con nhin, aunhw di rci gurbwxi con l`bxw hy (gurbcn ismg, QwlIlYNf) ies dys iv`c Drm ivkwieaw jwdw hy, pr kmwieaw nhin jwdw (pro. hrijmdr ismg sbrw) brwhmx sbw vlon, irx auqwrn Xqn Xwqrw! (AmrjIq ismg c`di) drbwr swihb di mojudw mirawdw dw s`co-s`c (fw. hrijmdr ismg idlgir) CONTENTS Akhand Paath Ritual or Spiritual? (Karminder Singh Dhillon, Ph.D (Boston) Truth of so-called Damdami Taksaal (Jatha Bhindran-Mehta) (Dr. Harjinder Singh Dilgeer)...32 Divali and Sikh (Dr. Karminder Singh Dhillon, Ph.D (Boston)...35 not : is`k mwrg ivc Cpy lykw dw kynyfian is`k st`fi Aqy tiicmg suswieti dy vicwrw nwl sihmq hoxw zruri nhin hy[ A Man of God Sans Religion (Dr. Bhai Harbans Lal)...40 Bertrand Russel on Granth Sahib & Sikhism (Bertrand Russel)...42

3 is`k mwrg dsmbr 2012-jnvrI 2013 smpwdki Kwlsw pmq c is`k-ivrodi lokw di GuspYT Ajoky smyn ivsvbr iv`c is`kw di hond bhuq ijawdw prgt ho rhi hy[ hr swl QW QW n`gr kirqn AXojq hox diaw jw gurduawiraw AMdr gurpurbw num mnwaux bwry ^brw CpdIAW hn[ iemj prqiq hodw hy ik is`kw di hond Bwrq jw pmjwb nwlon ivdysw ivc vdyry hy[ hw, ie`s q`q c scwei hy ik ivdysw iv`c is`kw ny dsqwr Aqy pmjwbi boli num su`rikaq r`kx dw jqn kiqw hy ikaunik dujy pwsy pmjwb AMdr pmjwbi boli lei gorvqw nzr nhin AwauNdI auprmq dsqwr sibawcwr Aloop ho irhw hy[ BwvyN kei fyrydwr bwby fingw mwrdy hn ik auh is`ki dw prcwr krdy hn pr AslIAq ku`j hor hi hy[ pmjwbi nojvwnw ivc nsy syvn krn dw rujwn bhuq ijawdw hy Aqy l`cr gwieki BwrU hox kwrn, nojvwnw di mwniskqw nivyn p`dr vl aulwr ho rhi hy[ ies kwrn hi pmjwb c blwqkwri diaw KbrW ijawdw sux rhy hw[ ijqon q`k rwjniqk lokw di g`l hy, aunhw dw eyjmfw lok-blwei nhin, sgon lokwei num D`Vlydwr ibawn dy ky bu`du bxwieaw jw irhw hy[ rwjniqk lokw di Sih qy fyrydwr mn-mwniaw krdy hn Aqy Awpxy tu`ty-pu`ty bcnw nwl krm-kwfw dw prcwr krnw hi ienhw dw mu`k mmqv hy[ ieh bwby gurbwxi dy glq ArQW duawrw lokw num mwnisk qor qy gulwm bxw rhy hn qw jo Euh krm-kwfw Aqy fyrydwrw qon bmd KlwsI nw pw lyx[ ieh q`q qon vi munkr nhin ho skdy ik is`k ivrodi lok ijvyn Awr.AYs.AYs. vrgiaw smsqwvw di pmjwb dy fyrydwrw nwl swj hy, Aqy ienhw dw eyjmfw hy ik gurduawiraw dy prbmdki FWcy c GuspYT kiqi jwvy[ ivdysw ivc kei Ajyhy gurduawry hn, ijqy ivdvwn kqwkwrw qy prcwrkw num smw nhin idqw jwdw Aqy kei vwr fyrydwrw dy eyjmt ivdvwn kqwkwrw dw ivrod krdy hn[ iesdi audwhrx huxy hi vwpri Gtxw hy, jdon iemglynf ivky gurduawrw sloa ivky propysr srvjiq ismg DUMdw di kqw dw ivrod hoieaw[ hwlw ik 98% lok aunhw di kqw sunxw cwhumdy sn[ is`k ivrodi qwkqw di GuspYT hi si, ijs kwrn smu`cy pmq vlon nwnkswhi kylmfr prvwn kiqy jwx dy sq swl bwad kylmfr dw Bog pw idqw[ ijnhw ivdvwnw ny kei swl imhnq kiqi aunhw di koei rwie nhin lei[ aunhw ny qrly kiqy ki Ajyhw PYslW kom lei Gwqk hovygw, pr pmq dy jqydwrw dy kmni jum nhin srki[ dujy pwsy ivdysw dy bhu igxqi dy gurduawiraw vlon jqydwrw dy PYsly dw ivrod hoieaw, aunhw ny AslI nwnkswhi kylmfr num hi mwnqw dyx dw PYslw kiqw hy[ iesqon prq`k humdw hy ik Kwlsw pmq AMdr vmfiaw py rhiaw hn[ vmfiaw pwaux vwly lok dykx c swbq-surq is`k jwpdy hn, pr Asl c ieh is`k isdwqw dy kql krn lei qqpr rihmdy hn[ ti.vi. cynlw duawrw krm-kwfw dw prcwr jor- Sor nwl ho irhw hy[ ieh vi suxn c AwieAw hy ik ey.ti.ayn. cynl duawrw turmto qon hr roz, jo gurduawrw swihb dw progrwm idkwieaw jw irhw hy, auh PrI humdw hy ikaunik aus duawrw krm-kwfw dw prcwr KùlH ky kiqw jwdw hy[ ivdysw dy bhuq gurduawiraw dy prbmd ivc GuspYT ho cu`ki hy, ijs kwrn aunhw gurduawiraw ivc jwx-buj ky dsm grmq di bwxi dy kirqn qy krm-kwfi kqwkwrw nu M krm-kwf PYlwaux di Ku`lH humdi hy[ ienhw, gurduawiraw ivc ivdvwn jw gurmiq q`q dw prcwr krn vwilaw num smw hi nhin idqw jwdw[ ivdysw ivc pmjwbi mifiaw Aqy ti.vi. cynlw dy prbmd ivc GuspYT nzr AwauNdI hy[ turmto dy iek do ti.vi. cynl hn, jo mnu`ki AiDkwrW jw krmkwfw dy sbmd c crcw krdy hn[ ienhw iek do cynlw ny 1984 dy GlUGwry bwry crcw kiqi Aqy dujy cynlw ny c`up hi DwrI hoei hy[ iehi rujwn iprmt mifiaw vl Jwq mwrky dyikaw jw skdw hy[ ijawdw qr A^bwr qwqirk-joqsiaw dy iesiqhwrw nwl Bry humdy hn Aqy mnu`ki AiDkwrW dy sbmd ivc srkwrw di nukqwcini krn qon smkoc krdy hn[ dujy pwsy, jo p`qrkwr mnu`ki AiDkwrW di g`l Ku`lH ky krdy hn, aunhw num Bwrq c dwkl hox lei vijw nhin idqw jwdw jw aunhw num hvwei A`fy qy bhuq pryswn kiqw jwdw hy[ iek hor dukdwei pihlu hy, ijs lei swfy nyqwvw qy prcwrkw num idawn dyx di lov hy[ kuj smw pihlw jdon ivskwnsn dy gurduawrw swihb

4 is`k mwrg dsmbr 2012-jnvrI 2013 ivc iek nsli gory vlon ismg ShId kiqy gey, aus smyn id`li Sihr c AmrIkw srkwr dy ivru`d muzwhry kiqy gey Aqy ie`k is`k vlon nmgi qlvwr nwl nwhry lgwey gey, AmrIkI JMfy num vi swivaw igaw[ ieh auprokq krm, is`k isdwqw di qrzmwni nhin krdw si[ hwlw ik smswr AMdr ieh pihli vwr hoieaw ik ie`k smswr dw qwkqvr dys Awpxy JMfy num iek hpqw nivw r`ky, qw jo is`kw nwl hoei vdiki dw ros zwhr kiqw jw sky[ Ajyhw ihmdosqwn di srkwr nw kr ski, ij`qy hzwrw is`kw num koh koh ky mwiraw igaw, pr auqy iksy dosi num sjw nhin idqi gei[ dujy pwsy 9/11 smyn jdon iek gory vlon iek gys stysn dy mwlk dw kql hoieaw, qw aus gory dosi num moq di szw idqi gei[ is`kw ny AmrIkw srkwr di SlwGw kiqi hy ik ausny is`kw di r`ikaw lei auprwly kiqy[ is`kw vlon AmrIkw di AwriQkqw lei pwey Xogdwn di BrpUr SlwGw kiqi gei[ id`li Sihr c mifiaw vlon idkwey jw rhy, nmgiaw qlvwrw nwl ho rhy muzwhry ivsys swjs-adin kiqy gey sn[ nmgiaw qlvwrw nwl AmrIkw srkwr ivr` ud ros muzwhry krn vwly GuspYT vwly is`k ivrodi lok hn, jo is`kw dw Aks ^rwb krnw cwhumdy sn[ ienhw idnw ivc isrsw ivky sodw-swd dy nwmcrcw ivr`ud is`kw ny muzwhry kiqy Aqy dykky mn bhuq ^rwb hoieaw, jdon is`kw num nmgiaw qlvwrw hvw ivc aulwrdy dyikaw[ AslIAq hy, ik jw qw AsIN AigAwnI hw, jw swfy ivc ieqni ijawdi GuspYT ho cu`ki hy ik AsIN pihcwn krn ivc pury AsmrQ hw[ ku`j smw pihlw Ajyhw dykx num imldw si Aqy kei isripry nmgiaw qlvwrw hvw ivc GumwauNdy sn qy jykwry C`fdy sn[ BwrqI mifiaw dw zor qw l`gw hoieaw si ik auh smswr dy lokw num prcwry ik is`k lok dihsqvmd hn, dujy pwsy AigAwnqw kwrn ku`j isr ipry jw smbv hy ik GuspYT krky is`k ivrodi lok Ajyhw glq kmm krky is`k kom num bdnwm krn qy quly hoey hox[ swnum sucyq hox di lov hy, qw jo AsIN is`k ivrodi lokw di pihcwn kr skiey[ dusrw, gurmiq bwry jwxkwri lyky, mnmiq qy krm-kwfi prcwrkw jw prbmdkw ivru`d f`t skiey[ gurbwxi num rsmi qor qy pvhn di QW smjky pviey, ivcwriey Aqy aunhw aupdysw qy jivn Fwlky sicawr is`k bxn dw jqn kriey[ smq smwj igawni jsvmq ismg morjmf smq smwj BweI smq smwj[ pu`ty krdw ipaw sb kwj] vyhlvw dy kei iprdy toly[ ilskw mwrx ic`ty coly[ frdw is`k nw A`gy boly[ kaux iehnw dy prdy KolHy? nw koei KolHy pwj[ smq smwj BweI smq smwj... lwlo dy nw kol di lmgdy[ Bwgo dy Gr jw ky mmgdy[ bsqr pwaundy kei kei rmg dy[ ikrq krx qon bhuq ny smgdy[ TwTW iv`c ny krdy rwj[ smq smwj BweI smq smwj... pkmfi hygy kyqy bwby[ h`f hrwmi bhuqy bwby[ bibiaw dy ny cyhqy bwby[ bnxw cwhumdy nyqy bwby[ rwjniqi dy Bu`Ky bwj[ smq smwj BweI smq smwj... is`k pmq num dyx lei goqy[ votw iv`c ny Awx Kloqy[ AkloN AMny ijsm dy Koqy[ hux rwj krxgy cmdu poqy[ is`k pmq qy if`gugi gwz[ smq smwj BweI smq smwj... jy ieh BweI ij`q gey coxw[ is`k pmq dw ku`j nin hoxw[ p`ly pyju roxw Doxw[ im`ti rulju pmq ieh sohxw[ ibgv jwxgy swry swj[ smq smwj BweI smq smwj... votw AYvyN pw nw byite[ h`qi lwbu lwnw byite[ sokw ieh gvw nw byite[ komi hiry hrw nw byite[ morjmf ipaw dsdw rwj[ smq smwj BweI smq smwj...

5 is`k mwrg dsmbr 2012-jnvrI 2013 kwgw krmg FMFoilAw sglw KwieAw mwsu ies iv~c BwvyN koei do rwvw nhin hn ik duniaw iv~c hryk qrhw dw igawn kyvl qy kyvl mnu~k lei hi hy, pr ipr vi mnu~k nmu smjwaux lei (^ws qor qy Dwrmk duniaw iv~c) psu pmciaw diaw audwhrxw id~qiaw geiaw hn[ ieh g~l vdyry ivawikaw di muqwz nhin hy ik psu pmciaw nmu ies g~l di ibxk qik nhin hy ik mnu~kqw nmu ienswniaq dw pwt pvhwaux vwilaw ny auhnw nwl smbmdq idrstwq dy ky krqy di sb qon sryst Aqy auqm ikrq nmu smjwaux dw Xqn kiqw hy[ gurbwxi iv~c vi mnu~k nmu ienswniaq dw pwt pvhwaux lei ieh FMg vriqaw igaw hy[ ikqy qw psu pmciaw Awid dy subwa dy iksy ivsys pihlu dw vrxn krky mnu~k nmu ies qon pryrnw lyx Aqy ikqy iehnw di ibbykhin rihxi dw vrxn krky mnu~k nmu auqmqw dw Aihsws krwky ies qon aupr autx lei auqswhq kiqw hy[ ijvyn: (a) suawmi ko igrhu ijau sdw suawn qjq nhi inq ] nwnk ieh ibid hir Bjau iek min huie iek iciq] (pmnw 1428) (A) ijau kukru hrkwieaw DwvY dh ids jwie ] lobi jmqu n jwxei BKu ABKu sb Kwie ] (e) iqrgd join Acyq smbv pumn pwp Asoc ] mwnukw Avqwr dulb iqhi smgiq poc ] (pmnw 486) BwvyN gurbwxi iv~c psu pmciaw Awid dy subwa Aqy auhnw dy jivn nwl smbmdq ies qrhw dy kei idrstwq Awey hn pr iehnw idrstwqw duawrw kyvl mnu~k nmu hi suc~ji jivn-jugq idrv krvwei hoei hy[ gurbwxi dy kei &rmwnw iv~c psu pmciaw dy AlMkwrk vrxn nmu idawn iv~c nw r~kx kwrn kei &rmwnw nwl mnoklpq swkiaw smbmdq kiqiaw hoeiaw hn[ audwhrx vjon: kivw Qwip dyie pwiqswhi lskr kry suawh ] (pmnw 144) bwry ikhw jwdw hy ik guru nwnk swihb kiv ngr iv~c gey, au~qy kiviaw dw hi rwj si, aunhw prqwie guru swihb ny ieh Sbd aucwiraw si[ iesy qrhw dy &rmwnw iv~con &rid swihb dy inmn ilkq slok hn: PrIdw qnu sukw ipmjru QIAw qliaw KUMfih kwg ] AjY su rbu n bwhuive dyku bmdy ky Bwg ]90] kwgw krmg FMFoilAw sglw KwieAw mwsu ] jsbir ismg (vynkuvr) ey duie nynw miq Cuhau ipr dykn ki Aws ]91] kwgw cumif n ipmjrw bsy q aufir jwih ] ijqu ipmjry myrw shu vsy mwsu n iqdu Kwih ]92] (pmnw 1382) iehnw slokw bwry mnoklpq swki prclq hy ik &rid swihb nmu KUh iv~c lmk ky qp kridaw nmu kwpi smw guzr igaw ijs kwrn auhnw dw srir suk ky ipmjr ho igaw[ ijs smyn kwvw ny Awp dy srir nmu by-jwn smj ky pyrw diaw qliaw aupr TUMgy mwrn l~g pey qw Awp ji ny ieh slok aucwrx kiqy, Awid[ pr ieh BulyKw iehnw slokw iv~c Awey Sbd kwgw, krmgu, ipmjru Aqy mwsu Awid kwrn ipaw hy[ iehnw slokw dy BwvwrQ di crcw krn qon pihlw iehnw SbdW ( kwgw, krmgu, ipmjru Aqy mwsu ) di crcw kr rhy hw[ kwg / kwgw / kwgau Sbd gurbwxi iv~c kyvl kw dy ArQW iv~c hi nhin AwieAw hy blik BYVy Awcrx vwly mnu~k, ivkwrw di kwlk nwl ilbvy hoey prwxi, hmysw ivkwrw dy gmd iv~c prsmn rihx vwly mnu~k Aqy ivkwrw dy BwvwrQ iv~c vi AwieAw hy[ gurbwxi dy inmn ilkq &rmwnw iv~c ies BwvwrQ nmu dyikaw jw skdw hy: (a) kw dy ArQ iv~c: smqn ky dukin kwg ijau lvy ] (pmnw 279) ArQ: smq di inmdw krn vwlw (inmdk) (QW QW) kw vwg laun laun krdw hy (inmmdw dy bcn boldw iprdw hy) (A) BYVy Awcrx vwlw mnu~k dy BwvwrQ iv~c: ikaw hmsu ikaw bgulw jw kau ndir kryie ] jo iqsu BwvY nwnkw kwghu hmsu kryie ] (pmnw 91) ArQ: ijs v`l (prbu) ipawr nwl q`ky aus dw bgulw (- pn, Bwv, pkmf dur hoxw) kih AOKw hy qy aus dw hms (Bwv, au~jl-miq bxnw kih (musikl hy)? hy nwnk! jy prbu cwhy (qw auh bwhron cmgy id`sx vwly nu μ qw ikqy irhw) kw nu μ BI (Bwv, AMdroN gmdy Awcrn vwly nu μ BI au~jl-buid) hms bxw dyndw hy [ (e) ivkwrw di kwlk nwl ilbvy hoey prwxi dy BwvwrQ iv~c: klr kyri CpVI kauaw mil mil nwie ] mnu qnu mylw AvguxI icmju BrI gmdi Awie ] srvru hmis n jwixaw kwg kupmki smig ] (pmnw 1411) ArQ: hy BweI! (ivkwrw di kwlk nwl) kwly hoey mn

6 is`k mwrg dsmbr 2012-jnvrI 2013 vwlw mnu`k (ivkwrw dy) k`lr di C`pVI ivc bvy SOk nwl iesnwn krdw rihmdw hy (ies krky aus dw) mn (aus dw) qn ivkwrw (di myl) nwl mylw hoieaw rihmdw hy (ijvyn kw di) cumj gmd nwl hi BrI rihmdi hy (iqvyn ivkwri mnùk dw mumh BI inmdw Awidk gmd nwl hi BirAw rihmdw hy) [ hy BweI! BYVy pmci kwvw di smgiq ivc (ivkwri bmidaw di suhbq ivc prmwqmw di AMS jiv-) hms ny (guru-) srovr (di kdr) nwh smji [ (s) ivkwrw di kwlk nwl ilbvy hoey prwxi dy BwvwrQ iv~c: AMimRq sru siqguru siqvwdi ijqu nwqy kauaw hmsu hohy] (pmnw 493) ArQ: hy Brwvo! sdw-iqr hri dw nwm jpx vwlw siqguru Awqmk jivn dyx vwly nwm-jl dw srovr hy, aus guru-srovr ivc nhwiqaw (Awqmk cùbi lwieaw) kw BI (sdw ivkwrw dy gmd ivc ^us-rihxw mnu`k BI) hms bx jwdw hy (hir-nwm-joqi dw prymi bx jwdw hy) [ (h) ivkwrw dy BwvwrQ iv~c: nwnk nwm ivhuixaw iqn@ qn Kwvih kwau ] (pmnw 1247) ArQ: prmwqmw dw nwm ismrn vwly bmidaw ƒ DrqI Aqy AwkwS suhwvy l`gdy hn (ikaunik auhnw dy AMdr TMF vrqi rihmdi hy); pr, hy nwnk! ijhvy mnu`k nwm qon s`kxy hn, auhnw dy srir ƒ ivsy-ivkwr kw hi KWdy rihmdy hn (qy, auhnw dy AMdr ivsy-rog hox krky auhnw ƒ prbu di kudriq ivc koei sumdrqw suhwvxi nhin l`gdi) [ krmgu Sbd dw ArQ hy srir diaw h~fiaw dw ipmjr[ guru grmq swihb ieh Sbd krmgi Aqy krmg Sbd AwieAw hy prmqu ieh ikdry vi srir diaw h~fiaw dy BwvwrQ iv~c nhin AwieAw hy[ gurbwxi iv~c ieh Sbd ivkwr rup murdwr/ murdwrw dy BwvwrQ iv~c hi AwieAw hy[ inmn ilkq &rmwnw iv~c ies Bwv nmu dyikaw jw skdw hy: (a) ispiq slwhxu Cif ky krmgi lgw hmsu ] (pmnw 790) ArQ:(jIv-) hms prmwqmw di is&iq-swlwh (rup moqi) C~f ky (ivkwr rup) murdwrw ( dy Kwx) ivc l~gw hoieaw hy[ (A) bgulw kwg nic ki smgiq jwie krmg ibku muik lweiay ] nwnk myil myil prb smgiq imil smgiq hmsu krweiay ] (pmnw 881) ArQ: hy BweI! bgulw Aqy kw nic di smgiq hi psmd krdy hn ( jy auh iksy suawrq vwsqy guru dy dr qy AwauNdy BI hn, qw ie~qon) au~t ky koei murdwr jw gmd hi mumh ivc pwdy hn[ hy nwnk! (prbu-dr qy Ardws kr, qy AwK-) hy prbu! mynnmu guru di smgiq ivc imlwei r~k[guru di smgiq ivc iml ky (kw qon) hms bx jweidw hy[ (e) kbir kukru Bauknw krmg ipcy auit Dwie ] krmi siqguru pwieaw ijin hau liaw Cfwie ] (pmnw 1375) ArQ: hy kbir! BONkx vwlw (Bwv, lwlc dw mwiraw) ku`qw sdw murdwr v`l dovdw hy (iesy qrhw ivkwrw qy AwsW ivc PisAw mnu`k sdw ivkwrw qy AwsW v`l hi dovdw hy, qwhieyn ieh ismrn vlon twl-mtoly krdw hy) [ myƒ prmwqmw di myhr nwl siqguru iml ipaw hy, aus ny myƒ (iehnw ivkwrw qy AwsW dy pmjy qon) Cufw ilaw hy [ ipmjr / ipmjrw dw ArQ hy: pmci dy r~kx dw ipmjrw, dyh dw FWcw, h~fiaw dw krmg; dyh, srir[ (a) ipmjr Sbd ipmjry dy ArQ iv~c: qum ipmjru hau suatw qor ] jmu mmjwru khw kry mor ] (pmnw 323) ArQ: qum myrw ipmjrw hyn, myn qyrw kmzor ijhw qoqw hw, (qyry Awsry irhw) jm-rup ib`lw myrw kih ivgwv skdw hy? [ (A) ipmjr srir dy ArQ iv~c : jo isru swei nw invy so isru dijy fwir ] nwnk ijsu ipmjr mih ibrhw nhi so ipmjru ly jwir ] (pmnw 89) ArQ: jo isr prbu di Xwd ivc nwh Juky, auh iqawg dyx-jog hy (Bwv, aus dw koei gux nhin) [ hy nwnk! ijs srir ivc ipawr nhin auh srir swv ide (Bwv, auh BI ivarq hy) [ mws / mwsu : guru grmq swihb iv~c ieh Sbd iehnw ArQW iv~c AwieAw hy: mhinw, gosq, srir Aqy ivkwr AQvw pdwrqw dy Bog[gurbwxI dy iehnw &rmwnw iv~c ies Bwv nmu dyikaw jw skdw hy: (a) mhiny dy ArQ iv~c: pviaih jyqy brs brs pviaih jyqy mws ] (pmnw 467) ArQ: jy pvh pvh ky swlw dy swl guzwry jwx, jy pvh pvh ky (swl dy) swry mhiny ibqw id`qy jwx[ (A) gosq dy ArQ iv~c: mwsu mwsu kir murku JgVy igawnu idawnu nhi jwxy ] kauxu mwsu kauxu swgu khwvy iksu mih pwp smwxy ] (pmnw 1289) ArQ: (Awpxy vlon mws dw iqawgi) murk (pmifq) mws mws AwK ky crcw krdw hy, pr nwh ies ƒ Awqmk jivn di smj nwh ies ƒ suriq hy (nhin qw ieh ghu nwl

7 is`k mwrg dsmbr 2012-jnvrI 2013 ivcwry ik) mws qy swg ivc kih &rk hy, qy iks (dy Kwx) ivc pwp hy [ (e) srir dy ArQ iv~c: swsu mwsu sbu jiau qumwrw qu my Krw ipawrw ] (pmnw 660) ArQ: hy sdw At~l rihx vwly qy jivw dy pwlx vwly prbu! (ijvyn) ieh suaws ieh srir ieh ijmd sb kuj qyrw hi id~qw hoieaw hy (iqvyn) Awpxw ipawr BI qum Awp hi dyh[ (s) ivkwr AQvw pdwrqw dy Bog dy ArQ iv~c: disq mwsu n Kwie iblwei ] (pmnw 898) ArQ: (jdon Awpxw prbu imhr di nzr nwl vykdw hy qw) ib~li id~s irhw mws nhin KwdI (mn di iqrsnw mu~k jwdi hy, mn mwiek pdwrqw vl nhin q~kdw)[ not: ib~li qon ie~qy Bwv mn qon hy Aqy mws qon Bwv iqrsnw qon hy[ guru gr MQ swihb iv~c kwgw, krmgu, ipmjru Aqy mwsu iks iks ArQ Aqy BwvwrQ iv~c Awey hn di crcw krn mgron &ridw swihb dy iehnw slokw dy BwvwrQ nmu smjx di koss krdy hw[ PrIdw qnu sukw ipmjru QIAw qliaw KUMfih kwg ] AjY su rbu n bwhuive dyku bmdy ky Bwg ]90] ArQ: hy PrId! ieh BONkw) srir (ivsy-ivkwrw ivc py py ky) fwfw mwvw ho igaw hy, h`fiaw di mu`t rih igaw hy[ (ipr BI, ieh) kw ies diaw qliaw ƒ TUMgy mwri jw rhy hn (Bwv, duniawvi pdwrqw dy csky qy ivsy-ivkwr ies dy mn ƒ cobw lwei jw rhy hn) [ vyko, (ivkwrw ivc pey) mnu`k di iksmq BI AjIb hy ik Ajy BI (jdon ik ies dw srir duniaw dy ivsy Bog Bog ky AwpxI s`iqaw BI gvw bytw hy) r b ies auqy qrü`tw nhin (Bwv, ies di Jwk imti nhin) [ srir dy mwvw AQvw h~fiaw di mu~t qon Bwv Awqmk jivn dy kmzor hox qon hy[ kwvw dy TUMgy qon Bwv ivkwrw qon hy[ ies Bwv nmu gurbwxi dy ies &rmwn iv~con dyikaw jw skdw hy: nwq kcua n jwnau ] mnu mwieaw ky hwiq ibkwnau ]1] rhwau ]...ien pmcn myro mnu ju ibgwire ] plu plu hir ji qy AMqru pwire ]2] jq dykau qq duk ki rwsi ] AjON n pq wie ingm Bey swki ]3] goqm nwir aumwpiq síwmi ] sisu Drin shs Bg gwmi ]4] ien duqn Klu bdu kir mwire ] bfo inlwju AjhU nhi hwire ]5] (pmnw 710) kwgw krmg FMFoilAw sglw KwieAw mwsu ] ey duie nynw miq Cuhau ipr dykn ki Aws ]91] (not: ie~qy kwgw dw aucwrx kwgw krnw hy[) ArQ: kwvw ny ipmjr BI Pol mwiraw hy, Aqy swrw mws Kw ilaw hy (Bwv, duniawvi pdwrqw dy csky qy ivsy-ivkwr ies A`q il`sy hoey hoey srir ƒ BI cobw lwei jw rhy hn, ies BONky srir di swri s`iqaw iehnw ny ik`c lei hy) [ r`b kr ky koei ivkwr (myriaw) A`KW ƒ nwh CyVy, iehnw ivc qw ipawry prbu ƒ vykx di qwg itki rhy[ (not: duie nynw qon Bwv srirk A~KW qon nhin hy, iehnw qon Bwv igawn Aqy vyrwg diaw A~KW qon hy[) kwgw cumif n ipmjrw bsy q aufir jwih ] ijqu ipmjry myrw shu vsy mwsu n iqdu Kwih ]92] (pmnw 1382) ArQ: hy kw! myrw ipmjr nwh TUMg, jy qyry v`s ivc (ieh g`l) hy qw (ieqon) au~f jwh, ijs srir ivc myrw Ksm-pRBU v`s irhw hy, ies ivcon mws nwh Kwh, (Bwv, hy ivisaw dy csky! myry ies srir ƒ cobw lwxiaw C f dyh, qrs kr, qy jwh, ^lwsi kr[ ies srir ivc qw Ksm-pRBU dw ipawr v`s irhw hy, qu M ies ƒ ivsy-bogw vl pr yrn dw jqn nwh kr)[ not: mws qon ie~qy Bwv SuB guxw qon hy[ &rid swihb dy auprokqw slokw qon ielwvw iehnw ivsyivkwr rupi kwvw vlon SuB guxw rupi qn AQvw mws nmu Kwx di g~l ies slok iv~c vi kiqi gei hy: Driq suhwvvi Awkwsu suhmdw jpmidaw hir nwau ] nwnk nwm ivhuixaw iqn@ qn Kwvih kwau ] (pmnw 1247) ArQ: prmwqmw dw nwm ismrn vwly bmidaw ƒ DrqI Aqy AwkwS suhwvy l`gdy hn (ikaunik auhnw dy AMdr TMF vrqi rihmdi hy); pr, hy nwnk! ijhvy mnu`k nwm qon s`kxy hn, auhnw dy srir ƒ ivsy-ivkwr kw hi KWdy rihmdy hn (qy, auhnw dy AMdr ivsy-rog hox krky auhnw ƒ prbu di kudriq ivc koei sumdrqw suhwvxi nhin l`gdi) [ ies slok iv~c hryk aus mnu~k dy qn nmu kwvw vlon Kwx di g~l AwKI hy ijhvy nwm qon ivhuxy hn[ nwm qon ivhuxy BwvyN srirk qor qy irst-pust hn BwvyN kwt vwg su~ky hn, ieh ivkwr rupi kw swiraw nmu hi Kw jwdy hn[ ies Bwv nmu gurbwxi iv~c ies qrhw vi drswieaw hy: koit ibgn iqsu lwgqy ijs no ivsry nwau ] nwnk Anidnu iblpqy ijau sum\y Gir kwau ] (pmnw 522) ArQ: ijs mnu~k nmu prmwqmw dw nwm ivsr jwdw hy aus nmu korvw ivgn Aw Gyrdy hn; hy nwnk! (Aijhy bmdy) hr roz ieaun ivlkdy hn ijvyn sum\y GrW ivc kw londw hy (pr auqon aus nmu imldw kuj nhin)[

8 is`k mwrg dsmbr 2012-jnvrI 2013 ki awj dy gurduvfry iswki prcfr df kyndr hn? mndip ismg vrnn` (bi[si[ kynyzf) swk Drm ivcfrdfrf isdfˆq Auˆdo vjud ivwc afieaf jdoˆ Bfrq num bfhri hmlfvfr luwt rhy sn qy amdruni akoqi DrmI lok Drm dy nfˆ qy luwt rhy sn. Bfrq df Dfrimk, sfmfijk, afriqk qfxfbfxf buri qrhfˆ AulJ igaf si. hmlfvrfˆ aqy Dfrimk lutyirafˆ dy ivckfr smfj drivaf jf irhf si. hmlfvr isrp Ëulm qy luwt krn lei hi cvh ky Bfrq ivc afauˆdy sn. Dfrimk afgu jfˆ pujfri qvp rhi jnqf num iksy avqfr dy afaux lei ardfsfˆ krf ky JUT qy afdfirq iksy axhoei gybi ÈkqI di afv ivwc cumz rhy sn. koti hu pir vrij rhfey jf miru suixaf Dfieaf ] Qfn mukfm jly ibj mmdr muic muic kuier rulfieaf ] koei muglu n hoaf amdf ikny n prcf lfieaf ] (pmnf 417) guru nfnk pfqèfh dy Aucfry Auprokq Èbd krfmfq di afs ivwc byty lokfˆ lei iek vmgfr sn, llkfr sn. guru nfnk di axki ivcfrdfrf ny smfj ivwc nviˆ ruh PUk idwqi, pujfri di luwt qoˆ lokfˆ num sucyq kr idwqf qy izwgy hoey lok hmlfvrfˆ aqy Dfrimk lutyirafˆ dy sfhmxy ihwkfˆ qfx ky Klo gey. dyvi dyviqafˆ di AuzIk krn vfly afp duèmxfˆ awgy av gey. sfry hi guru sfihbfn ny smfj dy hr pwk bfry lokfˆ num iswdy rfh pfieaf. ivwidaf, vpfr, jmgju hoxf, asl DrmI, swibak jivn, iehnfˆ mnuwki jivn dy pihluafˆ bfry smfj num hokf idwqf. afp guru sfihbfn ny ieh jivn ji ky smfjk bxqr bdl idwqi qy gurbfxi dy rup ivwc iswki num iewk anmol jivn ijaux df ZMg smfj dy hvfly kiqf. guru sfihb vwlon kfiem DrmÈflfˆ (prcfr kyˆdr) dy ËrIey aqy Qfpy gey iswk prcfrkfˆ dy inrol guru isdfˆq dy prcfr kfrn iswkfˆ ny gurbfxi dy isdfˆq qy clidafˆ Èfnf mwqiafˆ imsflfˆ smsfr dy lokfˆ dy sfhmxy kfiem kiqiafˆ. bfbf bmdf ismg bhfdr ny iewk spl hfkm hox df mfx vi iswki di JolI pfieaf. Bfrq ivwc kfmy lokfˆ num Auhnfˆ dy purn hwk dyxy vi iswk isdfˆq dy ihwsy afieaf. pr ki kfrn bixaf ik iswki dy suinhri asul qy isdfˆq hox dy bfvjud asiˆn ingfr vwl gey hfˆ? swcy-suwcy ikrdfr di mflk iswk kom awj afpxf vjud ikauˆ nhiˆn bcf rhi? ies qrhfˆ dy kei svfl sfzi afaux vfli nvinˆ pivi dy sfhmxy phfv bxy KVyH hn. awj df iswk Aupr ibafn kiqy sfry iswki guxfˆ num Dfrn krn lei gurduvfry vwl vykdf hy qy afs rwkdf hy ik AuQoN iswki di koei ikrx iml jfvy. guru duafry hoie soji pfiesi ] eyqu duafry Doie hcf hoiesi ] guru nfnk sfihb df ieh Èbd kei gurduvfirafˆ diaf kmdfˆ qy afm pivhaf jfˆdf hy pr ki awj sfzy gurduvfirafˆ ivwcoˆ iswk kom num koei syd iml rhi hy. akoqi qkqfˆ qy byty bujv pujfriafˆ num bws ikwlqfˆ, isropy, snmfn, sony dy KMzy hi idsdy hn qy pysy di BuwK Kfqr inwq nvyˆ kuvnfmy Drm di afv hyt kwzky gurduvfirafˆ dy asl mmqv num rol ky rwk idwqf igaf hy. iewqy sfdfˆ dy zyirafˆ, TfTfˆ, tksflfˆ, akfl kutiaf di gwl krn di ËrUrq nhiˆn ikanuˆik Auh qy bxy hi iswkfˆ num luwtx qy AujfVn lei hn. pr ijhvy Bfrq qoˆ ly ky ivdyèfˆ ivc bxy gurdvfry gurugr` akvfauˆdy hn Auhnfˆ gurduvfirafˆ ivwcoˆ vi isvfey krm-kfˆz dy kuj nhiˆn iml irhf. iswki rup ivc bytf pujfri awj dy iswk num kei qrhfˆ dy ÈbËbfg idkf ky luwt irhf hy. ÈRomxI kmyti adin sfry gurduvfry spyèl qirq asqfn bx gey hn. sfzy ieiqhfs qoˆ jfxu krfaux di bjfey AuQoˆ di ieiqhfsk mhwqqf dy isr qy ngr kirqn qy kfnprmsfˆ krky rfjniqi mojfˆ luwt rhi hy. iek pfsy jdoˆ mfjy dy kei iswk pirvfr qy bfki pmjfb ivwc vi grib iswk pirvfr `eisfei` bx rhy hn (Èfied mfli hflqfˆ kr ky) Audoˆ hi dujy pfsy ÈRomxI kmyti, idwli kmyti kei rmg-brmgy ngr kirqnfˆ, ÈqfbdIafˆ, kfnprmsfˆ, jp smfgmfˆ, ryx-sbfeiafˆ qy pysy AujfV ky iswki df asl ivwc jlus kwz rhy humdy hn. inhmgfˆ diafˆ qy tksflfˆ diafˆ gurmiq ivrodi cflfˆ krky mëhbi iswk (gurmiq dy Ault) grdfny gey iswk vir iswki qoˆ iknfrf kr rhy hn. kei kei mil dy mfrc qy sfri rfq KVkdy CYixafˆ qy Krfb kiqf pysf jy kr grib iswk pirvfrfˆ qwk phumcy qfˆ Auh vi rwjviˆ roti Kf skdy hn. iewkly drbfr sfihb (amimrqsr) ivwc humdy bylovy akmz-pft jy nf kiqy jfx qy Ausy pysy nfl iswkfˆ dy bwcy vdiaf ivwidaf pvh skdy hn. brfhmxi divfli moky amimrqsr dy ivwc PUkI jfˆdi lwkfˆ di afiqèbfëi qy ptfky jy gurmiq anusfr iswk grib pirvfrfˆ di BlfeI vfsqy Krcy jfˆdy qfˆ koei srsy vflf, nurmihliaf iehnfˆ pirvfrfˆ num Brmf nf skdf. jy iesy brbfd kiqy pysy nfl grib df ielfj humdf qfˆ Auh afpxi iewëq iehnfˆ bubinafˆ awgy nf rulvfauˆndy. ngr kirqnfˆ, ryx sbfeiafˆ, akmz pftfˆ diafˆ lviafˆ, smgmrmri iblizmgfˆ di Brmfr dy ivwc kfmy num ihwk nfl lfaux vflf bfby nfnk df isdfˆq alop ho igaf hy. kfr syvf dy nfˆ qy gurmiq dy kyˆdrfˆ di Qfˆ qy brfhmxi qirq KVHy kr idwqy gey hn qy arbfˆ rupy ibnfˆ iksy mqlb dy sony dy gumbdfˆ aqy smgmrmr qy AujfV idwqy gey hn. dyè dy nfl ivdyè dy gurduvfry vi iswki dy prcfr dy mmqv qoˆ AuKV hi nhiˆn gey blik Ault cwldy hn. gurduvfirafˆ ivwcoˆ guru grmq sfihb ji di ivcfrdfrf alop

9 is`k mwrg dsmbr 2012-jnvrI 2013 hy. bhuqfq ivdyèi gurduvfirafˆ ivwc guru grmq sfihb ji di kqf bmd kr ky surj prkfè aqy gmdgi Bry bicwqr nftk grmq di kqf kiqi jfˆdi hy. kirqn vi bicwqr nftk ivwcoˆ kiqf jfˆdf hy qy iswk ieh vi nhiˆn jfxdy ik Auh iks grmq df kirqn sux rhy hn. smn 1984 qoˆ bfad iswk smgrè dy nfm qy krovfˆ zflr ivdyèi gurduvfirafˆ ivwc iekwty kiqy gey ijnhfˆ ivwcoˆ bhuqy pysy df koei pqf nhinˆ ikwqy igaf. qkribn sfry gurduvfirafˆ ivwc iksy zyry jfˆ tksfl di mrxfdf cwldi hy. akmz pftfˆ diaf byloviafˆ lviafˆ isrp mfieaf iekwti krn lei clfeiafˆ jfˆdiafˆ hn. ivsfki vfly idn inèfn di syvf krn vyly brfhmx di qrhfˆ kwci lwsi nfl inèfn num Doqf jfˆdf hy. hfsohixi hflq humdi hy jdoˆ ivdyèfˆ dy rfjniqk (amgryë) lokfˆ num iehnfˆ smfgmfˆ ivwc swidaf jfˆdf hy qy Auh vykdy hn ik inrflf iswk Drm ies kwci lwsi nfl ki pivwqr kr irhf hy? iewk pfsy iswk murqi pujf qoˆ munkr hy dujy pfsy afpxf JMzf` kwci lwsi nfl nvhf ky qy mwqf tyk irhf hy. ivdyslfˆ dy gurduvfry, lmgr ikwqy bih ky Ckx vfly iewk gurmiq ivrodi Pqvy, kr ky buriˆ qrfˆ prbfivq hoey. gurduvfirafˆ ivwc hoeiafˆ iswkfˆ diaf lvfeiafˆ afm miziey qy afeiafˆ, pwgfˆ ruliafˆ, kys puwty gey, irèqydfriafˆ tuwt geiafˆ qy sfri kom df jlus inkl igaf. akfl qkq mhfn df nfarf lfaux vfly gurduvfry Ausy qkq qoˆ prvfinq khi jfˆdi mirxfdf diafˆ DwjIafˆ AuzfAuˆdy hn. Auhnfˆ sfry gurduvfirafˆ ivwc inèfn di kwci lwsi nfl DulfeI kiqi jfˆdi hy, akmz pftfˆ diafˆ lviafˆ cldiafˆ hn, sfdfˆ diafˆ brsiafˆ mnfeiafˆ jfˆdiafˆ hn qy Ausqoˆ vi vwd hfsohixy hflfq bxdy hn jdoˆ AuQy afey hoey rfgi, ZfzI, prcfrk Aunfˆ bynfm sfdfˆ diafˆ ispqfˆ krdy nhinˆ Qwkdy, ijhvy ies Pqvy dy hwk ivc KVHy sn. pr ijhvy gurduvfry ies Pqvy dy iklfp vi KVy krmkfẑ Aunfˆ ivwc vi awq df BfrU hy. bhuqy ivdyèi gurduvfry jqybmdiafˆ, trwstfˆ jfˆ kuj ivakqiafˆ di mlkiaq hn. styjfˆ qoˆ byèrm ho ky smgq num ikhf jfˆdf hy syvf kro, mfieaf ide, jivn splf kro pr jfiedfd prbmdkfˆ di bx rhi humdi hy. Auhnfˆ gurdvfirafˆ ivwc pwqf vi prbmdkfˆ di mrëi nfl ihwldf hy. iks prcfrk ny ki bolxf hy? ngr kirqn ivwc iksdf Plot lwgygf? kox muwk styj qy bolygf? Plotfˆ qy gfaux lei lwgx lei ZfzI afps ivwc lvdy afm dyky jfˆdy hn qy ngr kirqn vi isrp myly bx ky rih gey hn. afm iswk krm kfzfˆ num hi iswki smj irhf hy, lmgrfˆ num Bog lvfauxy, DUPfˆ lgfauxiafˆ, kumb rwkxy afidk num hi Drm pflxf smijaf jf irhf hy. drbfr hfl ivwc sfp kfript hox dy kfrn vi ivdyè dy kei gurduvfry ijhvy puri qrhfˆ sfdfˆ dy prbfv hyt hn, AunHfˆ ny pyr Dox lei cubwcy bxf rwky ny qy guru nfnk df iswk khfaux vflf Aus gmdy pfxi num amimrq smj ky pi vi irhf hy. gurbfxi df amimrq Cwz ky pyr Dox vfly pfxi nfl kirèmf hox di afs rwk irhf hy. kei gurduvfirafˆ ivwc ijmny akmz-pft AunHIafˆ hi plfsitk diafˆ kyniafˆ ipwcy pfxi diafˆ Br ky rwkiafˆ jfˆdiafˆ hn ikauˆnik ivdyè ivwc korf GVf nhiˆn imldf. grmqiafˆ lei ieh pfxi duwd vrgf hy. BolI smgq iehnfˆ qoˆ ardfs krf ky afpxf kfrj smpurn krn df Brm pfl byti hy. myri awkiˆn vyki Gtnf hy ik iewk grmqi iksy kfrn iewk iswk dy nvyˆ Gr di ÈurUafq krn di ardfs krn lei nhiˆn jf sikaf. Èfied AusnUM koei hor rujyvfˆ si pr krmkfˆz di hwd hoei vyki jdoˆ Ausny Aus pirvfr num ikhf ik myrf afp jf ky ardfs krn df ajy smfˆ nhiˆn hy, qusiˆ ies qrhfˆ kro afh amimrq (kyni vflf pfxi) ly jfe qy ijs jghf qy Gr bnfauxf hy AuQy icvk ide. grmqi ny ikhf ik ardfs myˆ ipr iksy idn kr idafgfˆ. ijmnfˆ pujfriafˆ df pfxi df iglfs 20 zflr df ivky Auh ikaun guru nfnk df isdfˆq iswk smgq ivwc prcfrngy. iewqy hi bws nhiˆn. ieh byhf pfxi awj iswk pirvfrfˆ di Et bx igaf hy. gurbfxi pvhn, ivcfrn qoˆ iknfrf kr ky isrp ies muèkily pfxi di krfmfq di afs qy ji rhy hfˆ. koti hu pir vrij rhfey jf miru suixaf Dfieaf ] Qfn mukfm jly ibj mmdr muic muic kuier rulfieaf ] koei muglu n hoaf amdf ikny n prcf lfieaf ] pmnf (417) ikwqy qfˆ guru nfnk sfihb ji ny ieh bfxi Aucfr ky ienklfb ilafˆdf si. pr awj gurduvfirafˆ ivwc mnmwq BfrU hox kr ky ienklfbi iswk pfxi di krfmfq di AuzIk irhf hy. ieh iewkli Gtnf nhiˆ anykfˆ ies qrhfˆ diafˆ brfhmxi krm-kfˆzi riqfˆ hn jo sfzy gurduvfirafˆ ivwcoˆ prmfixq ho ky cldiafˆ hn qy iswk ivcfry Drm di gwl hox kr ky ivrod krnf pfp smjdy hn. ivdyè ivwc qfˆ kei grmqiafˆ ny vi afpxy gurduvfry bxfey hn. iemfrq Tyky qy ly ky mnbfauˆdy krm kfˆz krdy hn. iehnfˆ gurduvfirafˆ ivwc Xog kyˆp lwg rhy hn. nfm ismrn dy nfˆ qy jogiafˆ di ivcfrdfrf iswki ivwc buriˆ qrhfˆ vfv idwqi gei hy. gurduvfry dy nfˆ qy koei vi pfkmz, krmkfˆz ÈurU kr idwqf jfvy Auh spl ho jfˆdf hy. kmfei df vdiaf sfdn hy ikauˆik Drm dy nfˆ Qwly cldf hy qy Drm iklfp bolxf mhfˆ pfp hy. agr koei ies vrqfry iklfp afvfë AuTfAuˆdf hy qfˆ akfl qkq df hauaf KVHf hy. AuwQy bytf bodi vflf pujfri afpxy KVHy kiqy Drm ivwcoˆ Cykx df zrfvf idmdf hy qy krfˆqikfri lihr num bmd krfaux lei hr hqkmzf vrqdf hy. apsos hy ik guru nfnk sfihb di ienklfbi ivcfrdfrf dy kyˆdr bxn vfly gurduvfry awj isrp pujf sqfn, rfjniqi, codr, vihm Brm, krmkfẑ qy kmfei dy kyˆdr bx gey hn. Tyky qy humdy akmzpftfˆ diafˆ lviafˆ iswkfˆ num icvf rhiafˆ hn ik le iswko! quhfzi soc Ausy pujfri kol gihxy hy ijsqoˆ quhfzy mhfn guru nfnk sfihb ny vmgfr pf ky bcfieaf si. lov hy gurbfxi afp pvh ky ivcfrn qy smjx di qfˆ ik Èfiqr pujfri di mfr qoˆ bicaf jfvy.

10 is`k mwrg dsmbr 2012-jnvrI 2013 guru nfnk sfihb dy prkfè idvs di qfrik pfl ismg puryvfl ipcly ñúú sflf ivwc guru nfnk sfihb di jnm qfrikl bfry ienμhf kuwj ilikaf jf cuwkf hy ik hor kuwj ilkxf slfied vfl di Kwl lfhuxi smijaf jfvy. pr iek aysf idrslti kox hy ijs qo ajy qk ies ivsly num iksy ny Coihaf nhin. ies pypr ivc asin ies nvyn idrslti kox num Aujfgr krn df Xqn krfgy. iesqo pihlf ik ieh idrslti kox pysl kiqf jfvy awj qk jo ivcfr ies smdrb ivc afey hn AunHF df sfrmsl dyxf anauicwq nhin hovygf. pihlf pwk: ieh pwk purfxiaf jnm sfkiaf dy hvfly rfhin kwqk sudi purnmfsli ñõòö ibkrmi prkfsl idvs mmnx vfilaf df hy. purfxy soimaf ivwc guru nfnk dyv ji di afxu ú sfl, õ mhiny aqy idn ilki hoei hy, aqy AunHf dy joqi joq smfaux di qfrikl awsu vdi ñú, ñõùö ib: imldi hy. ies pwk dy ivcfrvfn joqi joq smfaux di qfrikl aqy prkfsl diaf qfrikf num qf shi mmndy hn pr afxu ú sfl, õ mhiny qy idn num TIk nhi mmndy ikaunik kwqk sudi purnmfsli, ñõòö ib: qon awsu vdi ñú,ñõùö ib: qwk smf ú sfl qo Gwt bxdf hy. kwqk sudi purnmfsli, ñõòö ib: = òú akqubr, ñôöù s:s: = òñ kwqk, ñõòö ib: surji (smgrfdin) = sluwkrvfr awsu vdi ñú, ñõùö ib: = sqmbr, ñõóù s:s: = ø awsu, ñõùö ib: surji = ayqvfr guru ji di afxu (A) kwqk sudi purnmfsli, ñõòö ib: qon awsu vdi ñú, ñõùö ib: qwk = öù sfl, ñú mhiny, ñú idn (cmdrsfl anusfr) (a) òñ kwqk, ñõòö ib: qon ø awsu, ñõùö ib: qwk = öù sfl ñú mhiny, ñø idn (surji sfl anusfr) (e) òú akqubr, ñôöù s:s: qo sqmbr, ñõóù s:s: qwk = öù sfl, ñú mhiny, ñø idn dujf pwk : afduink KojkfrF df ivcfr hy ik guru ji dy joqi joq smfaux di qfrikl awsu sudi ñú, ñõùö ib: hy. ieh qfrikl pihly pwk vfilaf nflo ñõ idn bfad di hy, ikaunik AuwqrI Bfrq ivwc prcwlq cmdrmfs ivwc sudi df pwk (cfnxf pwk), vdi pwk (anhyrf pwk) qo ipwco afaundf hy. ies ivcfr vfly guru ji di afxu ú, sfl, õ mhiny, aqy idn mmndy hn. afxu num joqi joq di qfrik (cmdrmfs anusfr) NcoN Gtf ky guru ji di jnm qfrikl vysfk sudi ó, ñõòö ib: bxf lynydy hn. hux ienhf cμdrmfsi qfrikf nmu vi ib: (surji) aqy s:s: diaf qfrikf ivwc bdliey: vysfk sudi ó, ñõòö ib: = ñõ apryl, ñôöù s:s: = òú vysfk,ñõòö ib: (surji) = sinwcrvfr awsu sudi ñú, ñõùö ib: = òò sqmbr, ñõóù s:s: = òó awsu, ñõùö ib: (surji) = somvfr guru ji di afxu (s) vysfk sudi ó, ñõòö ib: qon awsu sudi ñú, ñõùö ib: qwk = ú sfl, õ mhiny, idn (h) òú vysfk, ñõòö ib: qo òó awsu, ñõùö ib: qwk = ú sfl, õ mhiny, ó idn (k) ñõ apryl, ñôöù s:s: qon òò sqmbr, ñõóù s:s: qwk = ú sfl, õ mhiny, idn (A) qy (s) diaf qfriklf ibkrmi smmq dy cmdrmf dy sudi qy vdi dy pwk anusfr hn. (a) qy (h) diaf qfriklf AusI smmq dy surji (smgrfdin) mhiinaf anusfr hn. AuwqrI Bfrq ivwc cmdrmfs vdi eykm nfl armb humdf hy jo ik afm qor qy ipcly mhiny di purnmfsli qo agly idn humdi hy, aqy purnmfsli vfly idn mhinf purf humdf hy. surji mhiny smgrfd qo sluru humdy hn. sfdfrn cmdr sfl surji sfl qo ññ idn Cotf hy. ies lei cmdr sfl df surji sfl nfl myl rwkx lei hr qijy jf coqy sfl cmdr sfl ivwc ñ mhinf vdf idwqf jffdf hy. ies qrf ies sfl ivwc ñó mhiny ho jfdy hn., aqy ieko nf dy ò mhiny humdy hn. vfdu mhiny num mlmfs jf lond df mhinf afikaf jfdf hy. ñù sflf ivwc mlmfs hmdy hn. ikaunik cmdrmfs dy mhiny òù jf óú idn dy humdy hn, aqy surji ibkrmi mhiny òù, óú, óñ, jf óò idn dy, aqy ikaunik cmdrmfsf ivwc lond dy mhiny af jfdy hn, ies krky afxu di gxiq dohf (surji aqy cmdri) kylμzrf anusfr krn

11 is`k mwrg dsmbr 2012-jnvrI 2013 nfl kdy hi myl KfvygI, ijvyn ik (A) di (a) nfl, aqy (s) di (h) nfl qulnf kiiqaf spslt humdf hy. jy afxu dy nfl ieh nhin dswiaf jfdf ik afxu iks kylmzr anusfr hy qf pftk gllq iswty qy phumc skdy hn. hyt ilki Audfhrx ies num hor vi spslt kr dyvygi: (K) cyq sudi ñ, òúôù ib: òò cyq num si (g) cyq sudi ñ, òúõú ib: ññ cyq num si (G) cyq sudi ñ, òúõñ ib: òù cyq num si BfvyN (K) qy (g) ivwc, aqy (g) qy (G) ivwc cmdrsfl anusfr pury ñ sfl df Prk hy, pr pihli hflq ivwc smgrfdf muqfibk ñ sfl qon ññ idn Gwt hn aqy duji ivwc ñ sfl qon ñø idn vwd. (K) qy (G) ivwc cmdrsfl anusfr pury ò sfl hn, pr smgrfdf muqfibk ò sfl aqy idn. vysfk sudi ó df pwk purn vfilaf num cyqy rwkxf cfhidf hy ik ieh cmdr -surji smmq duafrf gixq kiqi hoei qfrikl hy, AunHF vwlon prvfixq joqi joq smfaux di qfrik awsu sudi ñú, ñõùö ib: ivwcon ú sfl, õ mhiny, idn Gtf ky. ies gwl nfl koei PLrk nhi pydf ik ies di gixq BfeI mni isμg ny kiqi si jf hor iksy prfcin ilkfri ny. ies qo pihlf ik asin ienhf dohf ivcfrdfrf qo vwkri qy ivlwkxqf vfli qfrikl pysl kriey, ig: eislr isμg nfrf vwlon ijs tyvy num afpxi pusqk vsfk nhin kwqk ivwc shi sfibq krn df Xqn kiqf igaf si, Aus ivwc kuwj síyivrodi qwqf qy ivcfr kriey: ñ) tyvy ivwc kwqk purnmfsli ù mwgr, ñõòö ib: num idkfei gei hy. pr kwqk sudi purnmfsli, ñõòö ib: òñ, kwqk, òú akqubr, ñôöù s:s:, sluwkrvfr num si. kwqk purnmfsli qo agli purnmfsli ñù nvmbr, ñôöù s:s:, òò mwgr ayqvfr num si. ieh purnmfsli mwgr sudi ñõ si, nf ik kwqk sudi ñõ. dr asl ù mwgr num mwgr sudi duj si. ò) tyvy ivwc idwqf idn virvfr hy. ieh vi gllq hy. kwqk purnmfsli num sluwkrvfr si. virvfr ù mwgr num vi nhi si, blik Aus imqi num somvfr si. surj cmdrmf nmu jlrur purnmfsli di siqqi ivwc idkfieaf hy, pr sfry grihaf diaf rfsliaf glq hn. rfhu di QF kyqu aqy kyqu di QF rfhu hy. ó) ig: ji ny ies gwl qy bvf jlor idwqf hy ik õúú sfl bfad òúòö ib: num purnmfsli iplr ù mwgr num vfpri qy ies num guru ji df ikrslmf dwisaf hy. ieh TIk hy ik òúòö ib: kwqk purnmfsli ù mwgr muqfibk òó nvmbr, ñùöù s:s: num hi si. pr bvi srl gixq nfl iswd kiqf jf skdf hy ik õúú sfl pihlf ib: surji kylmzr anusfr AuhI iqq Ausy mhiny di AusI qfrik num nhi ho skdi. aosq gixq nfl jo iqqi surj isdfq anusfr iksy vi mhiny di iksy qfrikl (privslty) num hoegi, õúú sfl pihlf Ausy mhiny dy Ausy privslty num Aus qo ñò iqqiaf pihlf di iqq hoeygi. hux, ù mwgr, òúòö ib: num purnmfsli si,, ies lei õúú sfl pihlf ù mwgr num purnmfsli qo ñò iqqf pihlf sudi qij hovygi. lyikk ikrq NjMqrI õúú,n ñõòö ib: df kylmzr vykx qon pqf lwgdf hy ik Aus idn mwgr sudi duj si. AupRokq gixq qo ñ iqq df PLrk ies krky hy ik ieqy idwqi gixq aosq qy squl gixq hy. sukslm gixq nflon ñ iqq df PLrk ho skdf hy. lyikk ikrq NJantri 500 Years N ivwco dyikaf jf skdf hy ik ù mwgr ñõòö ib: num mwgr sudi ò, somvfr si. ô) tyvy ivwc idwqy grih rfhu, kyqu, slni, brhspiq, buwd aqy sluwkr sb gllq sqfnf qy hn. õ) dohf pwkf dy ivcfrvfn ies qy sihmq hn ik guru ji df jnm awdi rfq qon bafd df hy. pr tyvy ivwc idwqf jnm df smf ôñ GVI ñø pl awdi rfq qon pihlf df bxdf hy. ieh vi gllq hy. asin bvy Brosy nfl kih skdy hf ik jf qf ieh tyvf iksy pmizq df nhin bxfieaf hoieaf aqy jf ipr Aus pmizq num pqf hi nhin si ik tyvy ki humdy hn. hux asin s: krm ismg ihstorian di pusqk -kwqk ik ivsfk-ivwc idwqy tyvy qy ivcfr krfgy. s: krm ismg ilkdy hn - tyvy di ø ivsfk budvfr di ilkq asluwd hy. pr jd smmq ñõò di ivsfk sudi ó qon ihsfb kridf hy qf ies sfl ivsfk sudi ó budvfr ø ivsfk hi bxdi hy, ies qon mlum humdf hy ik tyvf bxfx vfly ny iewk sfl df BulyKf KfDf hy.- mflum humdf hy ik tyvf bxfx vfly ny ñõòö num gq mmn ky Ausdf ñõò vrqmfn kr idqf aqy Pyr Buwlky smmq ñõò vrqmfn df tyvf bxfx di QF smmq ñõò gq df tyvf bxf idwqf ijs nfl tyvy ivc pury iek sfl df Prk py igaf. s: krm ismg dy AupRokq ivcfr qon spslt hy ik Auh ies tyvy num ivsfk sudi ó df mmndy hn. AunHF num vi tyivaf bfry ielm nhin si, nhin qf Auh ies tyvy num ivsfk sudi qij di puslti lei kdficq nf vrqdy. ieh tyvf vdi qij df qf ho skdf hy pr sudi qij df iblkul nhi. ieh gwl cmdrmf aqy surj diaf tyvy ivwc siqqiaf qon spslt hy. ij ieh tyvf kuwj dsdf hy qf Auh kyvl ieh ik iksy ny guru ji dy joqi joq smfaux di imqi awsu vdi ñú, ñõùö ib: ivwcon ú sfl õ mhiny idn Gtf ky vysfk vdi ó df tyvf bxfaux df Xqn kiqf hy, nf ik sudi ó df. ies nfl Gwto Gwt iek hor somyn qon guru ji dy joqi joq smfaux di qfrik vdi ñú hox di provqf ho jfdi hy. acmby vfli gwl ieh hy ik guru ji di joqi joq smfaux di ijs qfrik num s: krm ismg shi nhin mmndy Ausy di provqf AunHF dy idwqy tyvy qon hi ho jfdi hy! s: krm ismg ihstorian di gixq TIk nhin hy. smmq

12 is`k mwrg dsmbr 2012-jnvrI 2013 ñõò ib: ø vysfk num mmglvfr, aqy vysfk sudi ò si, nf ik buwdvfr aqy vysfk sudi ó. kwqk purnmfsli vfly tyvy ivwc brhspiq igafrhvin rfsli ivwc hy, aqy vysfk dy tyvy ivwc coqi rfsli ivwc. brhspiq iewk rfsli ivwc qkribn iewk sfl rihndf hy. ies lei ienhf doohf tyivaf ivwc Gwt qon Gwt ö sfl qy vwd qon vwd ø sfl df Prk hy. dohf tyivaf ivwc bhuq gllqiaf hn. kwqk purnmfsli df pwk purn vfly ivwdvfn kysr ismg icwbr dy bmsfvli nfmf (rcnf 11 akqubr 1769 smn) df hvflf vi idmdy hn, pr afp hyt ilkiaf do imsflf qon dyk skdy ho ik afpxi gwl ƒ shi sfbq krn lei kysr ismg di qfrikl dy qwqf ƒ iks qrhf qov-mrov ky pysl kiqf igaf hy:- bmsfvli nfmf - smmq pmdrf sy CWbI Bey. qb bfbf nfnk sfihb ji jnm ly ley. mfh kfqk idn caudf cfr. puminaf rfiq guru nfnk ji linf avqfr.120. igafni eislr ismg nfrf afpxi pusqk ivsfk nhin kwqk ivwc ies df hvflf ies qrhf idmdy hn - mhf kfrqk idn cfr. puminaf rfq guru nfnk linf avqfr* aqy *not ivwc ies qrhf ilkdy hn - ieh mhf kfrqk idn cfr df Bfv mhfnqf Biraf kqk mhinf (cfr) sryslt idn puminaf hy. isqm vfli gwl hy ik igafni ji mul pft ivwcon `caudf hvp kr gey hn, aqy mfh ijs df arq mhinf hy ƒ mhf ivwc bdl idwqf hy. mul pft ivwc mfh kfqk idn caudf cfr df arq hy kwqk mhinf atfrf idn gey pr kwqk purmfsli smmq 1526 ib: ƒ 21 kwqk si, ies lei icwbr di purnmfsli aqy 18 kwqk myl nhin KFdy. guru nfnk sfihb dy prkfsl idhfvy smbmdi kinmgm ji afpxi pusqk The History of The Sikhs ivwc ijlkr krdy hn ik iewk ilkq 13 kwqk idmdi hy aqy iewk hor 18 kwqk. hux jlrf dyko ik icwbr df iehi hvflf zf[ hrijmdr ismg idlgir afpxy lyk ivwc ies qrhf idmdy hn - smmq pmdrf sy CWbI Bey. qb bfbf nfnk sfihb ji jnm ly ley. mhf kfrqk puminaf rfq guru nfnk linf avqfr. zf[ idlgir ji mul pft ivwcon idn caudf cfr AuVf gey hn ikaunik slfied AunHF ƒ pqf si ik 1526 ib[ ivwc kwwqk purnmfsli 18 kwqk ƒ nhin si. nfl hi mfh ƒ mhf ivwc bdl idwqf hy. ies ƒ kihmdy hn Koj! zf[ gmzf ismg smpfidq gurprxfliaf ivwc pihli gurprnfli BfeI kysr ismg di hy. Aus ivwc guru sfihb dy prkfsl bfry ies qrhf ilikaf imldf hy - bfbf nfnk dyv ji jnmy rfie Boie BWtI di qlvmzi bfr ivwc. smmq 1526 kqk idn igaf atfrf 18 buwdvfr, puminaf sudi duie pihr aqy iek GVI rfq gei. anurfdf incwqr ivwc ieqy idwqy qwqf ivwcon budvfr gllq hy, shi sluwkrvfr hy. sífmi kmnu ipwly ny afpxi pusqk Indian Ephemeris Part I Vol I ivwc ilikaf hy ik jy iksy prki jf rhi qfrik ivwc idwqy hoey vfr nflon asli vfr df iewk idn qon vwd df PLrk hovy qf aysi qfrikl ƒ gllq smjo. kwqk 21 si, 18 nhi. anurfdf ncwqr ivwc kwqk purnmfsli nfh kdy hoei hy, nfh kdy hovygi. jykr cmdrmf anurfdf ncwqr ivwc hovy aqy purnmfsli hovy qf mhinf jyt df hovygf. ikamik kwqk purnmfsli nfl ieh iqmn qwq vfr, privstf (surji qfrik), aqy ncwqr - myl nhin KFdy aqy PLrjLI hn, ies lei purnmfsli qy vi prsln icmn lwg jfdf hy. dmdmi tksfl vlon CpI pusqk gurbfxi pft drsln ivwc guru sfihb dy prkfsl di qfrik icwbr di gur prnfli dy afdfr qy ies qrhf drj hy - avqfr Dfrn slmmq ib: kwqk sudi purnmfsli, do GVI rfq ZlI qon anrfdf ncwqr si. sri gur iblfs pfqslfhi 6 kvi sohn ji ilkq (rcnf 21 julfei 1718 smn) ivwc ievyn drj hy svyxf] suni pukfr dfqfr prbu gur nfnk ko jg mfih ptfxf. smmq som ao qq imly idrg ruq sby jg mmgl CfXf. kqk mfs ky ard gey iqq purn mfs mhf suk dfxf. jfn ssi suq vfr Bly ins jfm svf rih rup idkfxf]385] dohrf] incqr anrfdf Bly sb grih inj asqfn. sun jytf Bv pfiee gur nfnk suk KFn]386] ieh qfrik 1526 smmq, kwqk mhinf awd biqy, buwdvfr, anurfdf ncwqr, purnmfsli di bxdi hy. asin AuWpr ds affey hf ik ikvyn ieh sb qwq kwqk purnmfsli nfl myl nhin KFdy. kvi sohn di ieh rcnf pihlon di hox kfrn icwbr ny guru sfihb dy prkfsl di qfrikl ies somy qon lei jfpdi hy. hux asi iewk nvin pwk pysl krdy hf : ieh afm igafn hy ik iksy ivakqi di afxu surji sflf nfl igxi jfdi hy nf ik cmdr sflf nfl. ies gwl di puslti bvi asfni nfl iksy ipmz ivwc jf ky iksy bjlurg qon, jo pvyh ilky nf hox, AunHF di jnm qfrikl puwcx nfl kiqi jf skdi hy. jvfb hmyslf iehi hovygf ik ajokf mhinf iemnhy idn igaf si (jy AunHF num jnm qfrikl df pqf hovy!) Auh ieh kihxgy ik cyq ø idn, jf vysfk òú idn igaf si, - ieq afid. Auh kdy sudi jf vdi di qfrik nhi dwsxgy. afe hux gixq ib: surji kylmzr anusfr kriey: lyikk ny guru nfnk dyv ji di afxu ú sfl, õ mhiny, idn (ibkrmi surji kylmzr anusfr), shi mmni hy. ieh purfxy soimaf ivwc ilki imldi hy. aqy ajoky ivwdvfn vi ies num TIk mmndy hn. guru ji dy joqi joq smfaux di qfrikl awsu vdi ñú, ñõùö ib: num TIk mminaf hy. ieh qfrikl krqfrpur vfli biv aqy hor hwq ilkq AuqfiraF ivwc drj hy. zf: ipafr isμg anusfr ieh qfrik guru arjn dyv ji dy smyn qwk

13 is`k mwrg dsmbr 2012-jnvrI 2013 prcwlq ho cuwki si. ies qy ieh itwpxi kiqi jf skdi hy ik jy ieh gllq humdi qf guru sfihb ies di sod lei jlrur koei kdm cuwkdy. ienhf qfriklf dy afdfr qy gixq ies prkfr hy: awsu vdi ñú, ñõùö ib: = ø awsu, ñõùö ø awsu, ñõùö ib: ivcon afxu GtfE idn õ mhiny ú sfl prkfsl di imqi = ñ vysfk, ñõòö ib: (guru ji di afxu òõ óñ idn = óö õ hplqy, ö idn) ies qrhf guru ji dy prkfsl hox di qfrikl ñ vysfk (vysfki jf vsoaf) bxdi hy. rhws vfli gwl ieh hy ik Aus vysfki vfly idn purnmfsli vi si, somvfr df idn aqy ò mfrc ñôöù s:s: (julian). ies iswty qy pihlf koei nhi puwijaf ies dy do kfrn hn. pihlf ieh ik sb Kojkfr gixq cmdrsfl nfl krdy rhy. dujy, jy gixq surji sfl nfl vi krdy qf ikaunik zf: gmzf isμg ny awsu vdi ñú, ñõùö ib: num awsu dwisaf hy, iewk idn df Prk py jfxf si (jd ik Auwpr dwsy anusfr shi ø awsu hy). zf: gmzf isμg ny awsu di qfrik svfmi kƒ ipwly di Indian Ephemeris ivcon lei hy, pr Aus pusqk diaf surji qfrikf qfimlnfzu prnfli anusfr hn, aqy pmjfb nflon awdiaf qfrikf ivwc iewk idn df Prk hy. lyikk di gixq iswd krdi hy ik kwqk sudi purnmfsli vfly ivcfrvfnf di purnmfsli TIk hyy, mhinf gllq, aqy vysfk sudi qij vfilaf di sudi qij gllq hy pr surji mhinf TIk. ivwdvfnf dy ivcfrn lei jo qfrikl ies pypr rfhin pysl kiqi jf rhi hy, Auh ies prkfr hy: ñ vysfk ñõòö ib: (vysfki, vsoaf) cyq sudi ñõ, purnmfsli ò mfrc, ñôöù s:s: somvfr BfeI gurdfs di vfr ivwc Nsiqgur nfnk prgitafn vfli pauvi ivwc NvsoafN slbd Nkyvl qy kyvln vysfki aqy vysfk ñ df prqik hyy. ies dy ivmgy tyzy arq krn di lov nhi pydi. lyikk dy ivcfr ivwc guru amrdfs ji vwlo bfauli sfihb iqafr krvfaux AupRμq vsoaf purb mnfaux di afigaf dyx, aqy guru goibμd isμg sfihb df ivsfki dy idhfvy num Kflsf pmq di isrjxf lei cunx df kfrn ies idhfvy df guru nfnk sfihb df prkfs idvs hoxf si. ies qfrikl nfl hyt ilky sfry qwq myl Kf jfdy hn:- guru ji di afxu ú sfl õ mhiny idn guru ji dy joqi joq smfaux di imqi-awsu vdi ñú, ñõùö ib: purnmfsli guru ji dy afgmn smbmdi BfeI gurdfs ji vwlon vsoaf slbd di vrqon guru amrdfs ji vwlo bfauli sfihb iqafr krvfaux AupRμq vsoaf purb mnfaux di afigaf guru goibμd isμg sfihb df ivsfki dy idhfvy num Kflsf pmq di isrjxf lei cunxf. jo priswd ilkfri aqy ivwdvfn vysfk di qfrikl nfl sihmq hn AunHF dy nfm hn: 1[ s[ krm ismg ihstorian 2[ BfeI kfnh ismg nfbf 3[ zf[ gmzf ismg 4[ ipr: sqbir ismg 5[ pro[ sfihb ismg 6[ zf[ hri rfm gupqf 7[ aym[ ey[ mykfilpl. jnm sfkiaf jo vysfk di qfrik idmdaf hn: 1[ myhrbfn vfli jnm sfki 2[ BfeI mni ismg di igafn rqnfvli 3[ bi-40 jnm sfki 4[ purfqn jnm sfki 5[ pwqr df Cfpy vfli jnm sfki jo KLflsf kflj amimrqsr dy afrkfeivjl ivbfg ivwc sfbi pei hy. mykfilpl anusfr pihlf gurpurb nnkfxf sfihb ivky vysfk ivwc hi mnfieaf jfdf si. pr mhfrfjf rxjiq ismg dy rfj-kfl smyn 1816 smn qon kwqk purnmfsli ƒ mnfauxf armb ho igaf. aym[ ey[ mykfilpl ilkdy hn: hmdfli aqy sfriaf ajokiaf jnm sfkiaf ijs mhiny ivwc bfby nfnk df prkfsl hoieaf, kfriqk idmdiaf hn. aqy Bf: mni ismg vfli aqy hor sfriaf purfqn jnm sfkiaf ivwc guru [sfihb] dy prkfsl df mhinf vysfk idwqf hoieaf hy. guru [sfihb] dy prkfsl mhiny di kwqk ivwc sluruafq di prikraf ies ZMg nfl hoei: mhfrfjf rxjiq ismg dy smyn amimrqsr ivwc BfeI smq ismg igafni rihmdf si, ijs df mhfrfjf dy mn ivwc bvf siqkfr si. amimrqsr qon koei pmj ku mil dur iewk purfxf srovr hy ijs df nfm rfm qirq Bfv ihmdu dyvqy rfm df qirq. Aus sqfn qy kfriqk mhiny di purnmfsli ƒ ihmdu mylf lwgdf si, jo hux vi lwgdf hy. muwk rup ivwc ieh sqfn ihmdu hy. BfeI [sfihb] diaf awkf ivwc ieh hor vi rvkdf si ikaunik ies sqfn di murmmq krvfaux vflf, jlkriaf KLfn bhfdur df iensfniaq hix muwk mmqri, iswkf df Gfx krn vflf, lwkpq si. BfeI smq ismg di iewcf si ies myly dy Ault amimrqsr ivwc Ausy idn mylf sqfipq kiqf jfvy qfik iswkf ƒ rfm qirq di ihmdu Xfqrf qon

14 is`k mwrg dsmbr 2012-jnvrI 2013 roikaf jf sky. Aus ny gllqi nfl guru nfnk [sfihb] dy prkfsl di hmdfli qfrik ƒ apxf ilaf, aqy aylfn kr idwqf ik amimrqsr ivwc kfriqk purnmfsli ƒ nvf mylf [iswk] Drm dy bfni guru nfnk [sfihb] dy prkfsl idhfvy dy snmfn ivwc hy. ies ivwc rwqi vi slwk nhin ik guru nfnk [sfihb] df prkfsl vysfk ivwc hoieaf hy. sb purfqn jnm sfkiaf iesy ƒ hi guru nfnk [sfihb] df prkfsl mhinf dwsdiaf hn. smmq 1874 [smn 1817] qwk vi guru nfnk [sfihb] df prkfsl vrhygmz Auqsv sdf nnkfxf [sfihb] ivky vysfk mhiny hi mnfieaf jfdf irhf hy. aqy muwkdi gwl - nfnk prkfsl ivwc guru nfnk [sfihb] df prkfsl smf kfriqk purnmfsli smmq 1526, joqi joq smfaux di qfrikl awsu vdi 10 smmq 1596, aqy hyrfnijnk AupRokq qfrikf nfl myl nfh Kfx vfli afxu 70 sfl 5 mhiny aqy 7 idn idwqy hn, jd ik ieh [afxu] bhuq nyvqf nfl purfqn jnm sfki ivwc idwqi guru nfnk [sfihb] dy prkfsl di qfrikl nfl myl Kf jfdi hy. (amgryjli qon anuvfd pfl ismg puryvfl) - Max Arthur Macauliffe, The Sikh Religion, first edition 1909CE, reprinted by Low Price Publications. Delhi 1996 p.lxxxiv. ieh Koj pwqr bhuq sfl pihlf amgryjli ivwc ilikaf igaf si ijs df pmjfbi rup 1995 ivwc ivslv iswk smmyln ieiqhfs smbmdi syminfr lei slromxi gurduafrf prbmdk kmyti vlon Cfipaf igaf. guru nfnk dyv XUnIvristI, aqy pmjfbi XUnIvristI diaf Koj pwqrkfvf ivwc vi prkfislq hoieaf. amimrq CkfAux vfly bfbyy blbir momi iswk Drm ivc amimrq CkfAux vfly ismgf df nf afm qor qy bvy siqkfr nfl ilaf jfdf hy. ipmzf, ksibaf aqy slihrf ivc ieh amimrq CkfAux vfly lok afm qor qy nfmi grfmi humdy hn aqy siqkfr dy hkdfr vi. gurdvfiraf dy grmqi, syvfdfr, mhmq, smq, bfby, kqfvfck aqy rfgi ZfzI vi aksr iswk smgqf Bfv mfeiaf, BfeIaF qy bwicaf num amimrq Ckf ky guru vfly bxfaundy hn aqy AuhnF kolon pmj kkfrf dy DfrnI hox df prx vi lyndy hn. iehnf pmj kkfrf ivc kys, kmgf, kvf, kichrf aqy ikrpfn slfml humdi hy. ikrpfn afm qor qy CotI hi humdi hy. kei amimrqdfri inwki jhi ikrpfn vflf kmgf kysf ivc tmg lyndy hn aqy CotI jf vzi ikrpfn jf gfqry vfli ikrpfn nhin pfaundy. AuhnF df iswki ivc zumgf ivslvfsl hi AuhnF lei kfpi humdf hy aqy Auh skqi nfl rihq mrxfdf df pflx nhin krdy. kei ieho ijhiaf imsflf imldiaf hn ik kei iswk jo idk vjon mony humdy hn Bfv ijnhf ny isr aqy dfvhi dy vfl ktvfey humdy hn aqy amimrq vi nhin Cikaf humdf, jy ikqy AuhnF df iksy gwzi jf bws ivc spr kridaf jf iksy myly musfihby ivc iksy aysy ivakqi nfl vfh py jfvy jo iswki dy ivrud kei gwl kr irhf hovy qf AuhnF BfvyN amimrq nhin Cikaf aqy isr dy kys qy dfvhi vi ktfei hoei hy pr Auh iswki jf iswk di ho rhi bydbi num kdy shfr nhin skxgy qy iswkf di byadbi vyk ky lvn mrn lei iqafr ho jfdy hn. gwl ho rhi si pcvy ipmzf ivc bfibaf vwlon iswkf num amimrq Ckf ky guru vfly bnfaux di. bhuq sfl pihlf myn jd hirafxy ivc pyndy afpxy pcvy ipmz igaf qf ieh vyk ky hyrfn hoieaf ik myry pirvfr dy jiaf ny amimrq Ck ilaf si qy glf ivc CotIaF ikrpfnf aqy qyv kcihry pfey hoey. ies qon ibnf kvy vi pfey hoey sn qy kys vi rky hoey sn. aksr jdon kdi myn ipmz jfdf hf qf myry afaux afdr ivc murgf buxfauundy dfru iswky df prbmd vi kiraf krdy sn. ies vfr AunHF df mq si ik hux sfry pirvfr ny amimrq Ck ilaf hy aqy Gr ivc mit slrfb ilafxi qy KfxI pixi mnhf kr idqi hy. ieh sb kuj AuhnF ny Es bfby dy kihx qy kiqf si jo svyry amimrq CkfAux qon pihlf iek rfq sfzy Gr rhy sn qy svyry ipmz dy gurdvfry ivc AuhnF ipmz dy kuj lokf num amimrq Ckfieaf si. myrf Cotf Brf kih irhf si ik amimrq CkfAux vfly bfby Gr ivc Kfx pix di puri mnfhi kr gey sn. Coty Brf ny ieh vi dwisaf ik svyry amimrq CkfAux qon pihlf bfibaf ny rfq num rwj ky Gr di kzi dfru diaf do boqlf piqiaf. afzy aqy murgy rwj rwj ky KfDy qy svyry hirafxf dy ies dur durfzy ipmz diaf anpvh qy adpvh smgqf num ipmz dy gurdvfry ivc amimrq Ckfieaf qy DfrnF vi lfeiaf ijvyn bfby ny mwkf Pyiraf, myn bilhfry jfvf. ipmz dy lok ajy qk iehnf amimrq CkfAux vfly bfibaf num Xfd krdy hn. ieh iek swci Gtnf hy ijs bfry aj vi hirafxf suby dy Aus pcvy ipmz jo jfkl mmzi qon Cy sq mil dur pyndf hy, jf ky puc pvqfl kiqi jf skdi hy.

15 is`k mwrg dsmbr 2012-jnvrI 2013 nfnkèfhi kylmzr di lov iken? srvjiq ismg (sykrfmynto) kylmzr ivigafn df armb vi, ies DrqI qy iensfn dy hoè smbflx nfl hi ho igaf si. sb qoˆn pihlf idn dy cfnx aqy rfq dy amdyry df hi pqf si. ikafl kro ik jdoˆ iksy isafxy ny cmd dy mwisaf qoˆn pmuinafˆ qwk cfnxy pwk (sudi pwk) aqy puinafˆ qoˆ mwisaf dy hnyry pwk (vdi pwk) di igxqi kr ky kylmzr df muwz bminhafˆ hovygf qfˆ iensfn dy jivn ivc ikmni ienklfbi qbdili afei hoeygi. ies ivc koei Èwk nhin ik sb qoˆ pihlf cmd adfrq kylmzr hi hoˆd ivc afieaf si. ijaun ijaun mnuwk ny qrwki kiqi aqy mosm sbmdi jfxkfri ivc vfdf hoieaf qfˆ surji kylmzr hoˆnd ivc af gey. awj vi cmd adfirq kylmzr df ÈuwD rup ihjri kylmzr, ieslfm Drm ivc prcwlq hy. ihmdu Drm ivc cmdr surji ibkrmi kylmzr prcwlq hy. iswk Drm cmdr surji ibkrmi, surji ibkrmi aqy si ei kylmzr prclq hy. Bfvyˆ ieh koei Dfrimk ivèf nhin hy ipr vi ies df Drm nfl guvf sbmd hy. kylmzr df muwk mmqv qfˆ smyˆ di igxqi-imxqi dy nfl-nfl kom lei mhwqvpurn idhfivafˆ di shi inèfn dyhi krnf humdf hy. cmdr-surji ibkrmi kylmzr:- cmd DrqI dy duvfly GuMmdf hy ieh cwkr 29[ idn ivc purf krdf hy. cmd dy sfl dy 354[37 idn humdy hn. DrqI surj dy duvfly GuMmdI hy ies df iek cwkr 365[ idn ivc purf humdf hy ies num mosmi sfl kihmdy hn. ies qoˆn spwèt hy ky cmd df sfl surji sfl qoˆn lwg- Bwg 11 idn Cotf humdf hy. hux jdoˆ iek sfl ivc 11 idn aqy do sflf ivc 22 idn, cmd df sfl surji sfl qoˆn ipcy rih jfˆdf hy qf cmd dy sfl ivc iek vfdu mhinf jov idwqf jfˆdf hy Aus sfl cmd dy sfl dy 13 mhiny aqy idn humdy hn. ajyhf 19 sfl ivc 7 vfri humdf hy. ies sfl vi cmd dy sfl dy 13 mhiny hn ies sfl Bfdo dy do mhiny hn. qyrvyˆ mhiny num ml mfs ikhf jfˆdf hy ies c koei ÈuB kmm nhin kiqf jfˆdf. ies mhiny jfˆ ies qnoˆ ipcoˆn afaux vfly idhfvy idn pcv ky mnfey jfˆdy hn. ijvny guru goibmd ismg ji df prkfè idhfvf poh sudi 7 muqfbk ipcly sfl 11 jnvri num si Aus qoˆ aglf idhfvf ies qoˆ 11 idn pihlf Bfv 31 dsmbr num si ies ihsfb nfl qfˆ hux ieh 20 dsmbr num afauxf cfhidf hy pr nhiˆ. ikanuˆik ies sfl cmd dy sfl dy 13 mhiny hn ies lei hux ieh idhfvf 18 jnvri 2013 num afvygf. Aus qoˆn aglf, ies qoˆ 11 idn pihlf Bfv 7 jnvri 2014 num afvygf. ieh hi kfrn hy ik ipcly 300 sfl ivc sfnum ies idhfvy di qfrik Xfd nhi hoei. ies kylmzr c iek idn ivc do qfrikfˆ jfˆ do idnfˆ c iek qfrik aksr hi afauˆndiafˆ rihmidafˆ hn. ajyhf hr mhiny do-iqmn vfri humdf hy. hux svfl pydf humdf hy ik jy cmdr-surji ibkrmi kylmzr num vi ikwc-duh ky surji kylmzr dy nyvy qyvy hi krnf pyxf hy qfˆ ikauˆ nf surji kylmzr hi vrq ilaf jfvy? surji ibkrmi kylmzr:- guru kfl vyly ies kylmzr dy sfl di lmbfei 365[2588 idn (surji isdfˆq) si. lmbfei mosmi sfl di lmbfei (365[ idn) qoˆ lwg Bwg 24 immt vwd hox kfrn ieh 60 sfl ipcoˆn iek idn awgy ho jfˆdf si. nvmbr 1964 c amimrqsr ivky ivdvfnfˆ di iekwqrqf c ies kylmzr c sod kiqi gei. sfl di lmbfei 365[2588 qoˆ Gtf ky 365[2564 kr idwqi gei. hux ies num idrg igxq isdfˆq ikhf jfˆdf hy. ieh lmbfei vi mosmi sfl qoˆ lwg Bwg 20 immt 24 sykmz vwd hy. hux ieh 72 sfl ipcoˆ mosmi sfl qoˆ iek idn awgy ho jfˆdf hy. ies sfl dy mhiny df armb (smgrfd) Aus idn humdf hy jdoˆ surj iek rfiè qoˆ duji rfiè ivwc prvyè krdf hy. ieh idn hr sfl bdlf rihmdf hy. grygorian kylmzr:-xulian kylmzr vi surji kylmzr si ijs dy sfl di lmbfei 365[25 idn si. ieh sfl mosmi sfl qoˆ 128 sfl ipcoˆ iek idn awgy ho jfˆdf si. akqubr 1582 ivc ies c sod kiqi gei si. ies sod kfrn 4 akqubr ipcoˆ iswdf hi 15 akqubr kr idwqf igaf si. Bfv 10 idn Kqm kr idwqy gey sn. iemglyˆz ny ieh sod sqmbr 1752 ivc lfgu kiqi si. Audoˆ 2 sqmbr ipcoˆ 14 sqmbr kr idwqi gei si Bfv 11 idn Kqm kr idwqy gey sn. hux ies num grygorian kylmzr jfˆ si ei kihmdy hn. ies dy sfl di lmbfei 365[2425 idn hy. nfnkèfhi kylmzr:- ieh surji kylmzr hy. ies dy sfl di lmbfei 365[2425 idn hy. jo mosmi sfl (365[ 365[ idn) dy bhuq hi nyvy hy. hux ieh mosmi sfl qoˆ 3300 sfl ipcoˆ iek idn awgy hovygf.

16 is`k mwrg dsmbr 2012-jnvrI 2013 ies dy mhiny dy armb di qfrikfˆ sdf vfsqy hi pwkiafˆ hn ijnhfˆ df surj dy rfèi bdlx nfl koei vi sbmd nhi hy. ijvy cyq 14 mfrc, vysfk 14 apryl, jyt 15 mei, hfv 15 jun, sfvx 16 julfei, Bfdoˆ 16 agsq, awsu 15 sqmbr, kwqk 15 akqubr, mwgr 14 nvmbr, poh 14 dsmbr, mfg 13 jnvri aqy Pwgx 12 PrvrI. nfnkèfhi kylmzr dy pihly pmj mhiny cyq, vysfk, jyt hfv aqy sfvx 31 idnfˆ aqy mgrly 7 mhiny Bfv Bfdoˆ, awsu, kwqk, mwgr, poh mfg aqy Pwgx 30 idnfˆ dy hn. nfnk ÈfhI kylmzr dy idn df armb rfq 12 vjy qoˆ humdf hy jdoˆ ik cmdr-surji ibkrmi kylmzr aqy surji ibkrmi kylmzr muqfbk idn df armb surj dy cvn vyly humdf hy Bfv idn df armb hr roj vwk vwk smy humdf hy. nfnkèfhi kylmzr, kynyzf invfsi iswk ivdvfn s[ pfl ismg puryvfl ji ny bhuq hi imhnq nfl bxfieaf si aqy lwg-bwg 10 sfl di soc ivcfr qoˆ ipcoˆ ÈRomxI kmyti ny 2003 c ieh kylmzr lfgu kiqf igaf si. dys-ivdyè diafˆ smgqfˆ ny ies num KuÈI KuÈI prvfn kr ilaf si. acfnk hi 17 akqubr, 2009 num ieh Ébr af gei ik ies kylmzr gurmiq isdfˆq prcfrk smq smfj (smqfˆ di XUnIan) dy kihx qy nfnkèfhi kylmzr ivc sod kiqi jf rhi hy. ies sod lei sujfe dyx vfsqy do myˆbri kmyti bxfei gei ijs c hrnfm ismg DuMmf aqy avqfr ismg mwkv Èfml sn. ies do myˆbri kmyti ny cfr idhfvy, ÈhIdI guru arjn dyv ji, guru goibmd ismg ji df guru goibmd isg ji df prkfè aqy joqi joq idhfvf, aqy grmq sfihb num gur gwdi idvs, cmdr-surji ibkrmi kylmzr Bfv vdi-sudi muqfbk mnfaux aqy mhiny dy armb di qfrik (smgrfd) num surj dy rfèi bdli krn di qfrik nfl nwqi krn di isìfirè kr idwqi. ÈRomxI kmyti vwloˆ 2010 c soidaf (?) hoieaf kylmzr :- mfrc 2010 ivc ÈRomxI kmyti vwloˆ jfri kiqy gey kylmzr df nfm nfnkèfhi, sfl di lmbfei 365[ 2564 idn, ijs muqfbk hux ieh sfl mosmi sfl qoˆ 72 sfl ipcoˆn iek idn awgy ho jfvygf. mhiny df armb surj dy nviˆ rfèi c prvyè nfl, ijs kfrn hr sfl do-iqmn qfrikfˆ bdl jfdiafˆ hn, kuj idhfvy cmdr-surji ibkrmi kylmzr muqfbk, kuj idhfvy surji ibkrmi kylmzr muqfbk aqy kuj idhfvy si: ei: kylmzr muqfbk hn. bhuqy idhfivafˆ diafˆ qfrikfˆ qfˆ nfnkèfhi kylmzr vfliaf hi rwk leiafˆ hn pr mhiny df armb surj dy nvin rfiè c prvyè krn nfl nwqi hox kfrn ieiqhfisk idhfivafˆ diafˆ qfrikfˆ iek idn awgvipwcv ho jfdiafˆ hn. ijvny ÈRomxI kmyti vwloˆn jfri kiqy dy kylmzr c, gurgwdi guru amrdfs ji aqy joqi joq guru amrdfs ji 16 sqmbr df drj hy ijs muqfbk ieh iek awsu bxdf hy jdoˆ ik ieiqhfsk qor qy ieh qfrik do awsu hy. ipcly sfl ÈRomxI kmyti ieh idhfvy 31 Bfdoˆ 16 sqmbr num mnfey gey si. dujy Èbdfˆ c ieh ikhf jf skdf hy awj sfzy sfhmxy ÈRomxI kmyti vwloˆ sfzy ieqhfs num ivgfvn df kojf Xqn kiqf jf irhf hy. qrmim qoˆ ipcoˆ ies kylmzr num nfnkèfhi kylmzr kihxf hi glq hy. awj iswk kom duniafˆ Br ivwc PYl cuwki hy. ki awj sfnum aijhy kylmzr di lov nhin ijs muqfbk sfzy ieiqhfsk idhfivafˆ diafˆ qfrikfˆ sdf vfsqy hi pwkiafˆ hox? ki sfzf PrË nhin ik asinˆ duniafˆ num dws skiey ik guru nfnk ji df prkfè 1 vysfk si. ki asiˆn nhinˆ cfhumdy ik duniafˆ num dws skiey ik guru goibmd ismg ji 1 vysfk Kflsf prgt kiqf si? iek vysfk nfnk ÈfhI kylmzr muqfbk hr sfl 14 apryl num hi afvygi. ki asiˆn nhin cfhumdy ik 25 dsmbr di qrhfˆ sfri duniafˆ num 1 vysfk 14 apryl bfry vi jfxkfri hovy? jy quhfzf jvfb hf hy qfˆ ies df ieko iek hwl hy. Auh hy 2003 ivc pmq vwloˆ prvfinafˆ igaf nfnkèfhi kylmzr. is`k mwrg num hor cmgw bxwaux vwsqy Awpxy sujwe ilk ky smpwdk num Byjo ji[ Canadian Sikh Study & Teaching Society # East Kent Ave. Vancouver, B.C. Canada, V5X 4V9 Ph: Fax:

17 is`k mwrg dsmbr 2012-jnvrI 2013 guru nwnk dw jivn BweI bwly diaw swkiaw con nhin, aunhw di rci gurbwxi con l`bxw hy gurbcn ismg (QweIlYNf) *,, 28 ( ) : -,, 544 :, : : ; ;, ( ) : : 1 :,, ˆ! ˆ ˆ ˆ (, ( ) ( ) 1

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27 is`k mwrg dsmbr 2012-jnvrI 2013 ; -, -,,,, - ( - ), ( ) ;.., ( ) /,, ( ) ( ) Monopoly 100, -,,, /,,, -, - 100, (, { ( ) , 3 6 } bwxi dy l`g jo crni ji fw. gurmiq ismg brswl swdw A`gy n`k Gswky[ PotoAW Q`ly DUP DuKwky[ C`q ide loko ByK bxwky[ b`dw-c`ti BrnI ji[ krm-kwf nmu C`fky, bwxi dy l`g jo crni ji[ gurbwxi hy isìkaw swji[ rih nw jwvy duniaw vwji[ mwnvqw di iksqi vwlw, eysy ny bxnw hy mwji[ gurbwxi dy c`puaw dy nwl, jivn iksqi qrni ji[ bwxi nw ivepwr bxwe[ m`ul pw ky nw pvho-pvhwe[ bwxi guru, guru hy bwxi, ieh irsqw smjo-smjwe[ hukm guru dw smjx Kwiqr, is`ko Awpy pvhni ji[ bwxi d`sy s`c quhwnum[ jivn lei ieh is`ikaw swnum[ pvh-pvh lokin g`fw l`ddy, ipr vi kihmdy my nw mwnum[ jy jivn num spl bxwauxw, gurmiq Dwrn krni ji[ qoqy vwgu C`fo rtxw[ AmlW qon jy ip`cy htxw[ pvh, is`k bwxi Dwrn krky, jivn dy iv`c pyxw ftxw[ lwj ausy di r`kdi bwxi, jo Aw jwdw SrnI ji[ krm-kwf num C`fky, bwxi dy l`g jo crni ji[

28 Sikh Marg Dec Jan Akhand Paath Ritual or Spiritual? Karminder Singh Dhillon, Ph.D (Boston) THE SIKH REHAT MARYADA (SRM) stipulation for the akhand paath begins as follows: (a) AKMf pwt iksy BIV jw auqswh vyly kiqw jwdw hy[ 1 This stipulation provides the two conditions during which an akhand paath is to be done - BIV and auqswh. The Punjabi University Patiala s dictionary defines BIV as multitude, swarm, stampede, crisis. 2 The same dictionary defines auqswh as zeal, enthusiasm, ardour, verve, avidity. Comparatively both terms (BIV and auqswh) thus denote two extreme ends of sorrow and happiness respectively. Using the vocabulary of the Punjabi University, it can be summrised that an akhand paath is to be done when one s sorrow is akin to being swarmed or stampeded with a multitude of crisis, or when one s joy is one of enthusiasm, ardour, verve and avidity. Given the modern world we live in, sorrow and happiness are very subjective indeed. Yet such subjectivity cannot take away rationale and logic from our attempt to make sense of the above mentioned SRM stipulation. And in doing so the one thing that comes across clear is that this is a limiting clause. The purpose of using the terms (BIV and auqswh) is to considerably and seriously narrow the scope of the emotions of happiness and sorrow that are being considered and thereby limit the circumstances under which an akhand path is to be undertaken. The following two points help establish this limiting clause argument. First, the provision of limiting clauses is not the norm in the SRM. There is no such clause for stipulations regarding sadharan path and kirtan for instance. The conclusion therefore is that the limiting clause for the akhand paath is deliberate, calculated and purposive. In fact the stipulations on sadharan paath have the exact opposite objective it should be done by EVERY Sikh, at EVERY opportunity and EVERY day even. 3 The section on akhand paath comes immediately after sadharan paath. It is thus logical to assume that the panth was definite in the intent that while the sadharan path was virtually unlimited in its conditions, the akhand paath on the other hand was to be severely limited. Why this needs to be the case will be dealt with later in this article. Second, there are other equally severe limiting clauses and principles within the remaining SRM portion on akhand paath. Such a situation suggests that the limitations of BIV and auqswh are not accidental. Within the first para there are the two additional ones: (i) pwt swp qy SuD hovy[ (That the paath be clear and correct) (ii) pvhnw ijs qo sunx vwlw kuj smj nw sky, gurbwxi di inrwdri hy. (Reading or Recital, from which the listener is unable to understand, is contempt of Gurbani). Within the second paragraph there are two more limitations (i) AKMf pwt ijs prvwr jw smgq ny krnw hy, auh Awp kry, t~br dy iksy AwdmI, swk sbmdi, imqr Awd iml ky krnw[ pwtiaw di igxqi mukrr nhi[ (The family or sangat that desires to do an akhand paath should recite it themselves, or collectively with family members, relatives and friends. The number of people reciting is not fixed. Further, (ii) ieh nw hovy ik pwti Awpy ieklw bih ky pwt krdw rhy qy smgq jw t~br dw koei AwdmI nw suxdw hovy[ It should never be the case that the person reciting does so all by himself/herself, and no member of the family or sangat is listening. Even those with a cursory appreciation of Gurbani would appreciate the severity of the implications of the above limitations. Three come to mind immediately. First, since an akhand paath must be done by oneself, family, relatives and friends, the implication is that it cannot and should not be done by hired hands who do so on account of payment. The concept of paying people to do it is contrary to the intent of the akhand paath all together. Second, since the paath must be clear and correct, the implication is that those reciting it (self, family, relatives and friends) must possess a reciting ability of a higher standard. The assumption is that they have themselves undertaken enough sadharan paaths in their lifetimes prior to engaging in an akhand paath. The third implication is that those who are undertaking the akhand paath must not only ensure that they, their family, relatives and friends recite it, but they must all also sit and listen to it to the maximum extent possible. The fourth implication is by far the most serious, and hence most limiting. It arises from the admonishment that reciting in a manner that does not enable the listener to understand is contempt of Gurbani. The

29 Sikh Marg Dec Jan implication is that if attention is not paid to this aspect, then the entire exercise stands at risk of becoming contemptuous instead of praiseworthy. The reasons behind the above severe limitations lie within the philosophical underpinnings of Sikhi and Gurbani. Sikhi principles are varied, but four are fundamental and of relevance here. The first has to do with the character and nature of Sikhi. On page 465 of the GGS, the Guru provides a spiritual definition of Sikhi as iski isikaw gur vicwir ] (Sikhi is the learning and reflection of the Guru s thought process.) By deduction therefore, the most important aspect of Sikhi is the message of the Gurus which is embodied in Gurbani. The 1430 pages is the living Guru in the sense that the Shabad (message) is the guiding and commanding force of the spiritual journey of the Sikh. A Sikh needs to connect to the core of this message. The second fundamental principle has to do with the nature and purpose of Gurbani. The starting point of the Sikh s journey of Gurbani (as laid out in the order of the paurees in Japji) 4 is suxnw (listening). It is NOT hearing. Listening happens with the mind, while hearing is a function of the ears. The activity of essence in Sikhi is thus listening, as Guru Ram Das ji states on page 719 of the GGS: suin mn AkQ kqw hir nwm ] Listen, O mind, the unspeakable discourse and Name of the Lord. The midpoint of the spirituality journey is mmnxw (internalizing, or believing). Listening leads to internalizing because the mind is involved in both processes. Listening leads to believing because the mid-point of listening and believing is knowing. Knowing cannot happen unless the mind is present. Kabir says on page 656 of the GGS: kih kbir Ab jwinaw ] jb jwinaw qau mnu mwinaw ] (Now I know. And when I know, my mind believes). The final point on this journey is prvwn acceptance of the message by the Sikh, and acceptance of the Sikh s journey by the Guru. It is only at this point that the business of bringing the Shabad into the practical life of the Sikh can begin. The third foundamental principle has to do with the mere act of reading reading without listening and without attempt at understanding. Guru Nanak says on page 468 of the GGS pviay jyqi Awrjw pviaijyqy sws ] nwnk lyky iek gl horu haumy JKxw JwK ] (One may read all one s life; one may read with every breath. O Nanak, only one thing is of any account: (such reading) is useless babbling and idle talk in ego.) It is idle talk in ego because beyond being able to lay claim to how many times one has read, there is no real benefit. The fourth fundamental principle is embodied in the Gurbani verse from the GGS page 474 : Awpx hqi Awpxw Awpy hi kwju svwriay (With one s own hands, one resolves one s own spiritual affairs). The notion of hiring others to perform spiritual deeds on our behalf is anti thesis to everything Sikhi stands for. Equally repugnant is the existence of pseudo professionals who go around making a living doing spiritual deeds for others. This group is referred to by Guru Nanak on page 1245 of the GGS as follows: idrgu iqnw kw jiivaw ij ilik ilik vycih nwau ]KyqI ijnki aujvy KlvwVy ikaw Qwau ] (Cursed are the lives of those who read and write the Lord s Name to sell it. Their crop is devastated what harvest will they have? ) A Sikh should pause to think here: if the crop of those I hired is devasted, how can they make mine green? So the answer to the question why the limitations within the SRM with regard to akhand path is this: without them, the akhand path practice runs contrary to everything that Sikhi stands for. The following paragraphs attempt to elaborate this very assertion. AKHAND PAATHS AS THEY ARE DONE TODAY. The first point that strikes even the casual observer is the fact that akhand paths are being undertaken for the flimsiest of reasons or for no particular reason at all. The first limiting factor - BIV jw auqswh has been thrown out of the window. Wealthy and not so wealthy individuals are undertaking them merely to make a statement of their financial abilities or of the influence they have over their sangats. Gurdwaras undertake them to celebrate renovations to their langgar halls, parking areas or even toilets. Deras have akhand paaths running non-stop merely to prove that they are more spiritual than other institutions. They claim to undertake a banee da parvaah; literally a stream or fountain of banee. It matters not if no one is drinking even a drop from such streams. Barsis for mortals that died moral deaths decades ago, birthdays, new material acquisitions, job promotions, pay rises etc - the list is as long as it is mindless have become the excuses for Sikhs to undertake akhand paths. The second glaring point regarding modern day akhand paaths is that they are invariably done by hired hands or paid individuals. Their number is fixed (contrary to the SRM injunction) because of the monetary factor. The third is that virtually no one sits down to listens. Akhand paaths are recited by

30 Sikh Marg Dec Jan these hired hands at Formula One speeds to the walls of empty Gurdwaras while the sangats are either absent or sitting in the langgar halls. One is hard pressed to blame the sangat because to sit and listen to such paid recitations would be meaningless and totally unfruitful if one intends to understand any messages of Gurbani. After all the prime objective of the paid pathee is to complete his two hours, finish his 60 page quota and collect payment. The most glaring and dangerous (from a spiritual stand point) however is the fact that akhand paaths have become cash cows for Gurdwaras and many other institutions. These institutions have trampled upon the most fundamental principles relating to Gurbani by putting up akhand paaths for sale. A Gurdwara announces that it is conducting a fixed number of akhand paaths within a fixed time frame. Some do them concurrently multiple akhand paaths at a time, others consecutively one after another in a continuous string. The latter has emerged as a new concept in our Gurdwara practices as laree akhand paaths. These are then sold at fixed prices. All the family has to do is pay the amount and one particular akhand paath will be assigned to it via the family s mention in the starting and ending ardas. All other arrangements are undertaken by the Gurdwara in collaboration with a group of pathees on hire. Families that cannot afford the full rates can buy shares. The consequences of these transgressions are serious and need our attention. Three are listed below. First, akhand paaths as they stand today have lowered the stature of Gurbani to that of a means to an end. This is the direct result of the mindless reciting that we call akhand paath or the so called banee da parvaah. It is mindless because we have not applied out minds at any step of the process of the akhand paath. It is mindless because we are doing it for the wrong reason (or no reason at all). It is mindless because we are paying a person to recite something that was meant for us to read ourselves or at least listen; and to understand and apply. It is mindless because we don t even hear it being recited, let alone listen to it. It is mindless because we are being contemptuous of Gurbani while attempting to do something praiseworthy. 5 The argument by the proponents, propagators and direct beneficiaries of the mindless akhand paaths in relation to the above consequence are as deceptive as they are selfserving. None of the arguments have any philosophical or spiritual basis. But they are tailored to meet the spiritual demands of large numbers of un-enlightened and gullible Sikhs. These arguments are further aimed at ensuring that such mindless activity continues and the livelihoods of its proponents remain protected. Punjab has created a whole host of pseudo pathees who have become the state s number one export commodity to countries where Diaspora Sikhs reside. Thousands of Punjab s youngsters who are school dropouts, otherwise unemployable, shady characters and with hosts of ulterior motives need do as little as adorn the garb of holy men and head for the streets of foreign capitals declaring themselves as pathees. Local granthis (also from the same school of thought) act as employment agents for these youngsters in the field of akhand path recitals. These granthis persuade our sangats to agree to multitudes of akhand paths for the flimsiest of reasons and make arrangement for pathees from their preferred lists charging commissions in the process. When the supply of pathees exceeds the demand, suggestions are made for Japji to be read continuously and simultaneously on the left of the GGS. This adds five more pathees. Throw in the reading of Sukhmani Sahib on the right, and five more pathees get employed. It matters little that these so called pathees are totally unschooled in the job of GGS reading. Their only claim to spirituality is the spiritual garb that they have invested in. It matters not that they make as many mistakes as there are vowels in every sentence, because they know no one ever listens to them to know of their gross inadequacies. Other more complicated (and of course expensive) varieties of the akhand path have been invented by the market forces. There is the sampat akhand path, where the a particular chosen shabad is inserted after each of the 5,800 odd shabads of the GGS thereby doubling the job hours (48 x 2) and manpower (ten pathees). The decadent argument that works is simply that we are people of spirituality, we know what we are doing and we ensure you that we will intervene on your behalf with Guru and God and that will bring you all your innermost

31 Sikh Marg Dec Jan desires whatever they may be. The collective force of the above decadency that has crept into the akhand path process has shredded the SRM injunctions, made a mockery of the basic principles of Sikhi and earned us the collective disrespect of Gurbani and the Guru Granth Sahib. Sikhs individuals, families, Gurdwaras and institutions who are party to the Akhand Paaths described above are in extremely serious contempt of Gurbani. WHAT CAN WE DO? Obviously, our leading organizations, the Akaal Takhat especially need to provide guidance in this regard. Yet the Akaal Takhat, the Harmandar Sahib and all the five Takhats stand guilty of performing, advocating and sanctifying the mindless Akhand Paaths mentioned above. These takhats have become the source of the problem in every sense of the word. Akhand Paaths at these places are booked up to ten years in advance. Special offices have been set up to take bookings electronically from all over the world: bank in the money and book the date. They have become Akhand Paath factories. One Takhat Patna is even undertaking Akhand Paath of a book which is NOT the Guru Granth Sahib at twice the price effectively reducing by 50% the fiscal value of the GGS! At our local Gurdwara and institutional level, the practice is too deeply embedded and our parbhandaks too much in slumber to be expected to do anything. One would be deeply surprised of any one of our local institutions so much as speak out against such malpractice. For our parbhandaks, the Akhand Paath is a cash cow easy and guaranteed money churner. All that is required is regular scheduling and dubious announcements to the effect that the Guru will double your investment. Our granthis and parcharaks (with few exceptions) have vested interests in continuing with the practice. Limiting or ending it would result in serious loss of income for these groups. So they have no interest in stopping this mindless act. The answer therefore can only lie in educating ourselves. If individual Sikhs make an effort to understand the basic principles of Sikhi, the SRM and Gurbani, we would not sponsor, support or partake in such mindless activity. A thinking Sikh would take his/her problems to the Guru and not to Akhand Paath promoting granthis, deras or pathees. A thinking Sikh would support the Gurdwara but he /she will not buy shares of an Akhand Paath even if to finance its upkeep. Thinking Sikhs should persuade their parbhandaks to refrain from selling the Guru and Gurbani in the name of Akhand Paaths. There can be no bigger contempt than selling the Guru. The seller and buyer are equally guilty. The best form of persuasion is not to be party to such a contempt and disrespect of Gurbani. Even better persuasion can be guaranteed when we withhold our hard earned money from such Gurbani disrespecting activity. If, and only if, conducted within the framework of the SRM s stipulations, the Akhand Paath is a spiritual activity indeed. There can be no bigger BIV than death. A family, joined by friends and relatives, undertaking the reading of the Akhand Paath jointly themselves during such bereavement is indeed performing a spiritual and healing activity. Similarly there can be no bigger auqswh than the birth of a child into a Sikh family. What better way to rejoice and be thankful to God than by getting together and reading and listening to the entire 1430 pages jointly and collectively. If however, the family s resources and its paath reciting abilities are limited one should still refrain from hiring people to do it because the purpose is defeated. It would be better if the family and relatives themselves undertake a sehej paath that is completed within ten to fourteen days (for the occasion of death) and up to a month for the joyous event. The important thing is for the individual, family and friends from within the sangat to do the recital themselves. This article is an attempt to educate the individual Sikh in this regard. The title question is whether the Akhand Paath is spiritual or a ritual. The answer is that we have turned it into a ritual in every aspect of the word. The defining core of Sikhi is that it stands against every form of ritual. Ritual in essence is meaningless and worthless. Ritual is replaced by enlightenment that is Gurbani. Every word of Gurbani is an attempt to enlighten the human mind. The irony of ironies is that we Sikhs have turned Gurbani into a ritual the performance of which is for sale even. The Akhand Paath stands today as the central and core ritual of Sikhi nothing more nothing less. This is one transgression for which the Sikh world may not have a ready remedy.

32 Sikh Marg Dec Jan Truth of so-called Damdami Taksaal (Jatha Bhindran-Mehta) The Bindranwalas have their origin in Giani Sunder Singh ( ) of Bhinder Kalan village (in Firozpur district). Sunder Singh was known as Sri Maan 108 Giani Sunder Singh Nirmala ; he was a student of Pandit Jawala Das Udasi;[1] Giani Sunder Singh s mission was a combination of Udasi andnirmala activities and they used the weapon of khanday-dipahul and series of akhand path to attract crowds of people; and they achieved tremendous success. Giani Sunder Singh was succeeded by Giani Gurbachan Singh ( ); now the jatha (which had come to be known as Jatha Bhindran because Giani Sunder Singh belonged to Bhinder Kalan village) was divided into two factions: one headed by Giani Kartar Singh and the other by Giani Mohan Singh;[2] Giani Kartar Singh ( ) died in 1977 and was succeeded by Giani Jarnail Singh Bhindranwala[3] of Rode village (in Moga district). Clashes between the Nirankaris and the Bhindran-Jatha The clashes between Nirankaris and the Jatha Bhindran-Mehta began when (on the 13th of September 1973) the former began holding functions in the village of Chowk Mehta and the other areas which the Jatha Bhindran regarded its exclusive monopoly zone; hence the Jatha Bhindran considered the entry of the Nirankaris in that area as pouncing upon its market which would have meant losing some, if not several, followers and the Jatha declared it as an invasion. The Jatha Bhindran- Mehta is an extension of the Udasi-Nirmala ideology which is a semi-hindu Movement but as the field of functioning of this Jatha was the Sikh Homeland, like Dr Harjinder Singh Dilgeer other Udasi-Nirmala deras they too used akhand paths of Guru Granth Sahib and amrit parchars (giving initiation) to attract people. They regarded Guru Granth Sahib as their Scripture but also gave equal, if not more, respect to the Hindu mythological books like Ramayana, Mahabharata and the so-called dasamgranth (90% of which is translation of Hindu fictional and mythological writings). The preachers of this Jatha, in their exegesis and discourses, use more from the Hindu fictional works than even Guru Granth Sahib; and, their religious, ritual and social practices are almost wholly Hindu in nature. Professional and business interests, zonal monopoly and cult interests were the root cause of clashes between these two groups. Between 1973 and 1978 these clashes remained on very low scale; Giani Kartar Singh succeeded in using the SGPC to pass (on the 18th of November 1973) a resolution against the Nirankaris.[4]This resolution remained buried in the achieves of the SGPC and there was no follow up; but on the 13th of April 1978, when the Nirankaris held a function at Amritsar in the religious capital of the Sikh Homeland and it resulted into killing of 13 Sikhs by the Nirankari army,[5] the Jatha Bhindran Nirankari dispute became a Sikh Nirankari dispute. At that time the Punjab was being ruled by the Akali Party under the chief minister ship of Parkash Singh Badal; the Congress Party cells among the Sikhs and the pro-congress Indian Intelligence Agencies manoeuvred to provoke common Sikhs to create a Movement against the Nirankaris; they also began patting and promoting Jarnail Singh Bhindranwala though different sources. These Agencies had no grudge against the Nirankaris (rather they had been collaborating with them and had a soft corner for Reference 1 Sikh Rehat Maryada, SGPC, 2006 Punjabi Version, p Punjabi University Punjabi English Dictionary, Punjabi University Patiala, P SRM, p 16, Sadharan Path (a). 4 There are four paurees regarding Sunena in Japji. They are immediately followed by four on Manena. And these inturn are followed by the Parwaan pauree. The above flow is developed from this flow within the Japji. For a detailed argument see my series of articles titled Understanding Japji which are available at www. sikhbulletin.com 5 It may be worth noting that the sale of Akhand Paath s parallels the sale of indulgences by the Catholic clergy in the 1400s an act which made the Church extremely rich, but resulted in the split of Christianity into Protestantism. Martin Luther led the birth of the Protestants (about the time of Guru Nanak s coming) by organising mass protests against the sale of indulgences.

33 Sikh Marg Dec Jan them) but their target was the Akali Government; neither Bhindranwala nor the Sikh elite could understand the game of the Intelligence Agencies. The acquittal of the Nirankari chief and all the 60 accused persons (in 1980), in the April 1978 murder case, became the starting point of the chapter of neo phase of militancy; now Bhindranwala and some other groups of Sikh radicals began thinking of planning to kill the Nirankari chief; though he could not achieve it but two individuals (Ranjit Singh and Kabal Singh) did accomplish it; Bhindranwala too had contributed to this militant action by providing Ranjit Singh a carbine to kill the Nirankari. Murder of Nirankari boosted the morale of the Sikhs, especially the Sikh youth and the Sikh elite, and with this began the militant movement (which engulfed the Sikh Homeland for the next fifteen years) and Bhindranwala had become the leader of this Movement. Once the Sikh youth and the Sikh elite accepted Bhindranwala as their leader he became emotionally involved in the Sikh national movement; now he was not a cult leader but a Lok Nayak (hero of the masses) of the Sikh mainstream; and, due to the manoeuvrings of the Intelligence Agencies the Movement went on turning more and more serious as well as complicated; and in this scenario Bhindranwala resolved to fight for the Sikhs rights; he swore not to backtrack or run away from the field. During this period Indira Gandhi decided to attack Darbar Sahib in order to get lion s share of Hindu votes and under this planning she operated a movement of terror in the Punjab; Giani Jarnail Singh had nothing to do with the terrorist actions which were in fact were acts committed by the Third Agency of the Indira Gandhi; however, when he and General Subeg Singh got information about Indira Gandhi s planning they decided to create history by giving an unforgettable reply to the intentions of Indira Gandhi; Jarnail Singh Bhindranwala and Subeg Singh accomplished what he had proclaimed; and, this battle exalted them (Bhindranwala and Subeg Singh) to the status of the greatest war heroes of the past two centuries of the Sikhs history. The third role of Jatha Bhindran-Mehta began after 1985 when it, with the help of Sikh youth, led a militant campaign; in the struggle for Khalistan, major role was played by the activists of this Jatha, Babar Khalsa (established by Jathedar Talwinder Singh) and its second faction (under the command of Sukhdev Singh Babar, which became much more powerful after 1986). At that time Thakar Singh was the caretaker of the Chowk Mehta Dera; he was an illiterate and simple man whom any one could lead and mislead; he was, however, a show-piece and the major role was played by Mohkam Singh, Gurbachan Singh Manochahal, Manbir Singh Chaheru, Gurnam Singh Bundala etc; these people knew that Thakar Singh was a simple person so they did not declare him as chief of the Jatha; at first they presented him as the caretaker of the Dera but later they declared him as Acting Chief of Jatha Bhindran-Mehta. During all this time all of them continued asserting that Giani Jarnail Singh Bhindranwala did not die during the attack by Indian Army in June 1984; even in the presence of Guru Granth Sahib they would declare that they were in touch with Giani Jarnail Singh; this was sacrilege of Guru Granth Sahib. So much so that when one very active Sikh youth, a valuable asset of their group asserted that Bhindranwala embraced martyrdom, he was killed by Gurnam Singh Bundala in cold blood; this killing gave him a new name Jallad (literally: executioner). By the September 1992 most of the militant leaders of the Khalistan Movement had been killed by the police in fake encounters. The fourth role of this Jatha began in On the 14th of October 1992, K.P. Gill the police chief visited Chowk Mehta Dera and held secret meeting with Thakar Singh, Mohkam Singh and Harnam Singh Dhumma etc. Sarup Singh, a lecturer in the Evening College of the Panjab University Chandigarh, who was one of the closest friends of K.P. Gill, mediated friendship between the police chief and the Chowk Mehta Dera officials. After this Harnam Singh Dhumma became friendly first with K.P. Gill and through him he made understanding with the Indian Intelligence Agency and finally the RSS. Thakar Singh died in 2004 and the Indian Intelligence brought Harnam Singh Dhumma (who had become a citizen of the USA by that time) to India[6] and on the 2nd of January 2005 he was installed as the chief of the Jatha through Jasbir Singh Rode (an agent of the central agencies).[7] Those who were present at Chowk Mehta to attend the ceremony of installation of Harnam Singh Dhumma included Sarbjot Singh Bedi (President, Sant Samaj), Simranjit Singh Mann (President SAD Amritsar), Mohkam Singh, Sucha Singh Chhotepur MLA, Dr Jagjit Singh Chauhan, Harcharan Singh Dhami (President Dal Khalsa), Bhai Ranjit Singh (former caretaker of Akal Takht), Karnail Singh Panjauli, Wassan Singh Zafarwal.[8] On the other hand, on the same day, Ram Singh, a nephew of Giani Kartar Singh (predecessor of Giani Jarnail Singh), declared himself as the new chief of Bhindran-Mehta Jatha (earlier he had served asgranthi in Darbar Sahib but has resigned when he was

34 Sikh Marg Dec Jan transferred to Jind); all the five major priests, Awtar Singh Makkar (president SGPC) and other senior leaders of Badal Akali Dal attended his installation ceremony in Gurdwara Gurshabad Parkash at village Sangrai (near Batala).[9] As the chief of this Jatha, Harnam Singh Dhumma first exhibited himself as an anti-badal person, developed relations with radical Akalis but soon, under instructions from the Intelligence Agencies he began changing his stance; and, within just 13 months he had secretly shook hands with Badal;[10] the first revelation of this new relationship came to surface on the 26th of February 2006 when he chaired Virsa Sambhal Sammelan ;[11] this gathering had been arranged in collaboration with Ravi Inder Singh, Surjit Barnala s supporters, Parmjit Singh Sarna, Ranjit Singh Dhadarianwala and other anti- Badal Akalis, but, in this function Lakhbir did not say even a single word against Badal; in fact they (the organisers) did not know that he (Harnam Singh) had already established secret liaison with Badal. In the middle of this function Ravi Inder Singh and Surjit Barnala group smelt the conspiracy and left the stage before the passing of the resolutions;[12] open declaration of union between Badal and Harnam Dhumma was announced in August 2011 when both joined hands to contest the SGPC as one group. Another major dera had been established by Giani Amir Singh ( ) at Gali Sattowali Amritsar; Amir Singh was succeeded by Giani Kirpal Singh ( ); the latter had also served as caretaker of Akal Takht; he was detested by the Sikhs for his collaboration with the Indian regime after the latter s attack on Darbar Sahib and destruction of the building of Akal Takht in June 1984.Sucha Singh ( ), another student of this dera, also established a dera at Jawaddi (near Ludhiana). Referemce [1] Dr Sher Singh Giani, Amrit Jeewan, p. 37. [2] When Giani Kartar Singh was installed as the chief of this Jatha, the family of Giani Gurbachan Singh rejected him; so much so that that Giani Kartar Singh was not allowed even to sit on the dais during the ceremony of final prayers of Giani Gurbachan Singh; people were so angry with Giani Kartar Singh that he had to flee the village to save his life on that day. The family installed Mohan Singh as Giani Gubachan Singh s successor. According to Hardeep Singh Dibdiba (forner PA to Jasbir Singh Rode), Jathedar Jagedev Singh Talwandi was so aggressive that he declared How can we bestowmalwa s honour on a man from Majha (Giani Gurbachan Singh and Giani Mohan Singh belonged tomalwa and Giani Kartar Singh belonged to Majha region of the Punjab); Giani Kartar Singh could not visit Bhinder Kalan again and he established his dera at Chowk Mehta and also renamed the jatha as Bhindran-Mehta Jatha; later, in 1977 this group began calling itself Damdami Taksal. (Hardeep Singh Dibdiba: Saka Neela Tara ton baad Tabahee ki Twareekh, pages 58-60). [3] Giani Jarnail Singh Bhindranwala headed a great militant movement against the Indian regime and fought one of the greatest battles of the history of the world; among the leaders of the Sikh nation he is considered as the greatest hero since Banda Singh Bahadur ( ). [4] For details see: volume 7 of this Sikh History, pp [5] Ibid [6] For more information: Hardip Singh Dibdiba, op. cit., pp [7] On this day the Chowk Mehta Dera and Jatha Bhindran Mehta acknowledged the martyrdom of Giani Jarnail Singh Bhindranwala (in order to establish Harnam Dhumma as full-fledged chief of the Jatha); this also implied that they had accepted that Thakar Singh and other persons associated with the Jatha and the Dera had been telling lies for 21 years and had been committing sacrilege of Guru Granth Sahib by saying so. [8] He had returned to India on the 11th of April 2001; his relative Sucha Singh Langah had managed his return with the help of Badal. [9] The Tribune, dated [10] Rajinder Singh Mehta too played a mediator Badal and Harnam Dhumma (The Tribune, dated ). [11] Most of the Sikh organisations boycotted or ignored this function; prominent Sikh leaders and organizations, including Bhai Ranjit Singh, Simranjeet Singh Mann, Jathedar Ram Singh (chief of the other faction of Jatha Bhindran-Mehta), Dal Khalsa, Akhand Kirtani Jatha, Khalra Mission Committee, International Human Rights Organization (IHRO) and several others boycotted it. Many of the critics billed it to be nothing more than a meaningless show and gathering of (socalled) Babas of variousderaas and maryadas ; Bhai Ranjit Singh (former caretaker Akal Takht) called it a conclave of Saadhsand police cats, while others have labelled it an orchestration of the Indian intelligence agencies. [12] For more information: Hardip Singh Dibdiba, op. cit., pp

35 Sikh Marg Dec Jan Some parbhandakis, parcharaks and ragees have justified such practices by quoting / singing Gurbanee, citing historical incidents that connect Divali to our Guru Sahib s, and by pointing to the prevailing practices relating to Divali of the Harmandar Sahib and other Takht Sahib s. This article thus aims to (i) Examine the Gurbanee quotes that are said to give the spiritual nod for Divali to be celebrated as a Sikh festival, (ii) Examine the Divali-related Sikh historical incidents cited, and (iii) Encourage evaluation of prevailing practices (pertaining to Divali) in the Harmandar Sahib (Amritsar Sahib) etc. (iv) The final part of the article will attempt to put Divali into its original and proper perspective by tracing the origins, purpose and philosophy of the festival. (I) DIVALI AND GURBANI. The most commonly sung and quoted Gurbani verses relating to Divali are derived from Bhai Gurdas ji s Var 19 Pauree 6. Sikh ragees sing this pauree and explain it as evidence that Divali and the lighting of lamps is to be celebrated as an authentic Sikh practice. For a full understanding, the entire pauree is quoted below. An explanation of the pauree follows. Divali Dee Rat Deevay Baleean. Tarey Jaat Snaat Ambar Bhaleean. Fullan Dee Bagaat, Chun Chun Chaleean. Teerath Jatee Jaat Nain Nihalean Har Chandauree Jhaat Vasae Uchaleean. Gurmukh Sukh Fal Dat Shabad Smaleean. Keen readers of Gurbanee know that the main message of a shabad is encapsulated in the Rahao line. This is the generic rule of the five thousand plus shabads that are written by the Guru Sahibs and Bhagat Sahibs in the Guru Granth Sahib (GGS). The writings of Bhai Gurdas Ji do not follow such a practice. Bhai ji does not use Rahao in any of his 912 paurees (in 40 vaars), 672 Kabits and 3 swayeas. In all his writings, his main message is always contained in the final verse of the pauree, kabit or swayea. The first five lines of every Divali and Sikh Karminder Singh Dhillon, Ph.D (Boston) This article is inspired by the actions of some parbhandaks and sangats to celebrate Divali within the precincts of the local Gurudwara Sahib. Such celebrations range from encouraging Sikhs to bring sweets and delicacies to the Gurudwara Sahib, lighting the Gurudwara premises with oil lamps, to actually conducting full scale kirten, katha and ardas diwans in relation and in conjunction with Divali. pauree are illustrations / explanations for the real message which is provided in the final / concluding line. A translation of the above pauree is as follows: The lamps of the night of Divali eventually burn out. The stars of the night sky stop sparkling when dawn comes. The beauty of the orchard disappears as the flowers are picked. The gaiety of the place of pilgrimage dies when the crowds leave. Life- even as bestowed by God- is temporary; settled and then destructed. Yet, the Gurmukh is blessed with the fruit of permanent joy through his Immersion in the Shabad. The meaning of this pauree is therefore as follows: A Gurmukh seeks bliss from the Shabad. The joy that comes from the Shabad is not as temporary as the lamps that burn on Divali night, the star-lit night skies, and the beautiful sights of the blooming orchard, the joyous atmosphere of the places of pilgrimages or of human life itself. As stated above, Guru Arjan Sahib bestowed the title of Gurbanee dee Kunjee (the key to understanding Gurbanee) to Bhai Ji s writings. In other words, understanding Bhai Gurdas provides one the key to unlock the treasures of the GGS. Guru Arjan Sahib recognized him as an interpreter par excellence of Gurbanee. As is the case with all of Bhai Ji s writings, he is extolling the Sikh to link spiritually with the Shabad by which he means the GGS and all the messages that are contained therein. This pauree is written to give inspiration to the Sikh to connect with the Shabad by virtue of the permanence of the joy that comes as a result. Now, to use the first line of this pauree Divalee Dee Raat Divey Baleean as Gurbanee justification for Sikhs to light lamps (or otherwise celebrate) the Divali night is ignorance feigned or genuine. If that is the case then gazing the stars (the second illustration of temporariness in line two) can also be argued to be a call by Bhai Gurdas Ji for Sikhs to worship the planets.

36 Sikh Marg Dec Jan On the same account, then planting orchards and going for teerath yatra or pilgrimages (as mentioned in lines 3 and 4) is also recommended Sikh spiritual practice. Each of the four events in each of the four lines are examples / illustrations used by Bhai Ji to make a concluding point regarding a particular characteristic (permanence of the joy) of the Shabad. This characteristic of the Shabad is contrasted with characteristics of the four events. Surely then, it would be highly disingenuous to suggest that the events being contrasted are acceptable as Sikh practice. A cursory examination of the language used by Bhai Ji in the pauree gives indication of his emotions. Lamps are lighted. The word for lighted is Jagaeeyan. However, Bhai Ji uses the word Baleean meaning burned. He is saying lamps burn away. His emotive context is easily discerned from here. The emotion behind lighting a lamp is generally positive. Lighting lamps gives one a sense of creating light and brightness. But Bhai Ji s emotions are concerned with the temporariness of the act that the lamps (no matter how many positive feelings they create) eventually burn out, or burn to cinder, burn to darkness. Bhai Ji s message is concerned with the final outcome that lamps burn out. His concern with the initial act (the lighting / Jagayean) is no more than to indicate its temporariness. He is using this act (and others) to explain the concept of temporariness as opposed to permanence (of the joy of the Shabad) which is his main concern. Hence to interpret this line as a call by Bhai Ji to Sikhs to burn lamps on Divali night is to miss the point all together. It must also be pointed out that apart from singing the above pauree and interpreting it (albeit wrongly), no ragee or parcharak has been able to find a single shabad from the 5,867 that make up the GGS that discusses Divali. In fact the word Divali or any of its equivalents does not appear in the GGS even once. This alone should make any Sikh wonder. Why would a Sikh related festival (if indeed Divali was such) not be mentioned even once in the GGS? Even in this pauree of Bhai Gurdas Ji, the issue is the burning away of lamps during the Divali night not the celebration of Divali per se. It therefore goes without saying that attempts by some of our ragees and parcharaks to stretch to breaking point the meaning of this line requires nothing less than distortion. (II) DIVALI AND SIKH HISTORICAL INCIDENTS. Two significant historical incidents are cited by those who attempt to link Divali to Sikh history and spirituality. The first relates to what is termed Bandee Chor Divas, (literally: prisoners release day) and is related to Sixth Guru, Guru Hargobind Sahib. And the second is Bhai Mani Singh Ji s martyrdom. Both need examination to separate fact from apologetic thinking. (i) Bandee Chor Divas. Sikhs have been told that Guru Hargobind Sahib was ordered released from the Gwalior prison by Emperor Jahangir. Guru Sahib accepted the release on condition that 52 other Hindu kings / princes imprisoned in the same jail be released together with him. The Guru Sahib, upon securing the release of the kings, himself arrived at Amritsar, and the Sikhs celebrated by doing a deep-maala (literally: rosary of lighted lamps) display at Harmandar Sahib. This release happened on Diwali day. So on Diwali day, Sikhs actually celebrate the release from prison of Guru Hargobind Sahib by lighting lamps. Is this an accurate depiction of Sikh history and an accurate interpretation of Sikh sentiment? Or are some Sikhs so eager to celebrate Divali, and so fervent to want to link Divali to Sikh practice and tradition that they simply had to find or create an incident that is suggested to have happened on or close to Diwali day, and use that as a pretext to celebrate? The following arguments will help answer this question. First, the euphoria of Bandee Chor a Guru being released from prison needs to be looked at within the context of Sikh history. In 1521 Babur attacked Saidpur at Ahmenabad and reduced the city to rubble. Guru Nanak Sahib, witnessing the episode of destruction went up to Babur and critiqued him in spiritual yet stinging terms, as recorded in his Tilang Raag Shabad on page 722 Paap Kee Janj Ley Kablon Dhaeya, Joree Mangey Daan Ve Lalo Saram Dharam Doe Chap Khaloe, Koor Firey Pardhan Vey Lalo. Translation: Bringing the marriage party of sin, Babur has invaded from Kabul, demanding our land as his wedding gift, O Lalo. Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo. The result of the critique was a harsh jail sentence for Guru Nanak Sahib and Bhai Mardana Ji who were thrown into prison with thousands of others mostly women and children meant to be sold as slaves in Kabul. Guru Nanak Sahib gave solace to the prisoners, consoled them, and stood up to Babur as their representative. After a discourse with Guru Nanak Sahib, and having made to realize his folly, Babur ordered Guru Nanak Sahib released. The Guru Sahib s condition was that he would only accept release if each and every prisoner was released. Now the question: Why aren t Sikhs extolled to celebrate Guru Nanak Sahib s Bandee Chor Divas? Why is there no Deep Maala to commemorate this day? Because it does not coincide with Divali? Or it did not happen close enough to Divali day? Or there was no Harmandar Sahib to be lit up with lamps then? Or simply because this Bandee Chor provides no pretext for celebrating Divali? The story of Guru Hargobind Sahib s release on

37 Sikh Marg Dec Jan Diwali day deserves further examination. Given that the 52 Kings were Hindu, their release on Diwali day is of significance to them and their subjects. It is thus entirely possible that Jahangir upon the persuasion of his Hindu wife decided to release them on a day that was auspicious to the Hindu Kings. Sikhs are told that the deep mala was done at Harmandar Sahib upon the Guru Sahib s arrival at Amritsar. Gwalior is in Agra 112 miles out of Delhi. An express train journey from Delhi to Amritsar these days takes eight hours. The mode of travel by Guru Hargobind Sahib would have been horse back, or a horse carriage. Even if the Guru Sahib had rushed back to Amristar without stopping to meet with any of the sangats that would have gathered to greet him at the many villages and districts between Agra, Delhi and Amritsar he would have arrived four or five days if not weeks after Divali. Not meeting with the multiple sangats en-route and rushing back to Amritsar is highly uncharacteristic of any Guru Sahib. No Guru Sahib would leave behind sangats to rush off to Amritsar or anywhere else. What was he rushing there for? To sit on a throne as the 53rd Hindu King? In any case, even if Guru Sahib did rush, Guru Hargobind Sahib s arrival would not have coincided with Divali it would have been off by four or five days at least. Second, the performing of a Deep Maala itself needs examination from a Gurmat point of view. There is no Sikh spiritual activity that resolves around the Diva (lamp). Beyond an article of practical use (providing light), Gurbanee discounts any and all Diva related rituals. In fact Gurbanee discards physical divarelated ritual and instead gives inner spiritual context to the lamp. On Ang (page) 878 of GGS, in Ramkali Raag for instance we have an entire shabad devoted to the Diva by Guru Nanak Sahib. Shape your lamp on the wheel of good actions. In this world and in the next, this lamp shall be with you. Within the heart, this lamp is permanently lit. It is not extinguished by water or wind. Such a lamp will carry you across the water. Wind does not shake it, or put it out. Its light reveals the Divine Throne. The Khatrees, Brahmins, Soodras and Vaishyas cannot find its value, even by thousands of calculations. If any of them lights such a lamp, O Nanak, he is emancipated. Gurbanee accords similar treatment to another practice involving the Diva namely the aartee. Physical aartee as a ritual is discouraged and Gurbanee provides inner spiritual context to aartee in the shabad Gagan Mei Thaal Rav Chand Deepak Baney (Dhnasree First Guru). Upon that cosmic plate of the sky, the sun and the moon are the lamps. The stars and their orbs are the studded pearls. The fragrance of sandalwood in the air is the temple incense, and the wind is the fan. All the plants of the world are the altar flowers in offering to You, O Luminous Lord. What a beautiful Aartee, lamp-lit worship service this is! O Destroyer of Fear, this is Your Ceremony of Light. Given that these gurbanee injuctions already existed, it is thus unlikely that Sikhs would have indulged in a mass lamp lighting ritual or deep mala to welcome their Guru Sahib. It is even more unlikely that the Guru Sahib would have allowed his Sikhs to indulge in a ritual that was not only of no significance in Sikhi, but against Gurmat. It is more likely that huge numbers of Sikhs thronged to visit him on the way from Agra to Amritsar and he had divans of kirten, katha, langgar sewa, and parchar for weeks culminating in a grand gathering at Harmandar Sahib. Third, if one assumes that Guru Hargobind Sahib started the practice of deep maala, in defiance of the teachings of the first 5 Gurus Sahib, then one must look at other historical events of stature and importance. It is worth noting that there is no record of the Sikhs having performed deep maala when Harmandar Sahib was inaugurated, when the first parkash of the GGS was conducted, when Akaal Takhat was installed, when Guru Hargobind Sahib intitiated his Peeri Meeri army, and or when he returned victorious in each of the four wars he fought with local Mughals. These are all events that happened within a 50 year span (before and after) of the sixth Guru s release from Gwalior. If indeed Deep Maala was an accepted practice then, it would have been done on all these other occasions. Yet, it was not. Surely no Sikh would have trouble accepting that all of the historic events above would be of a higher importance to the Guru Sahib when compared to his release from prison. Why then is a lesser event being celebrated with a grand Deep Mala? An examination of the collective mental psyche of the Sikhs at the time of their Guru Sahib s release will shed light on the probability of the Sikhs undertaking an exercise of lighting thousands of lamps to celebrate Diwali. Jahangir had, on 30th May 1606, after having kept him in prison, put to death in the most inhumane and cruel way, the fifth Guru of the Sikhs,. That this was the first martyrdom of the Sikhs, that their peace loving and beloved Guru Sahib was the victim, and the terrible tortures he endured had a lasting impact on the Sikh collective psyche. The Sikh psyche was tormented

38 Sikh Marg Dec Jan and beleaguered beyond imagination. One Guru Sahib was cruelly executed; the successor was imprisoned for one year. It is impossible to imagine that the Sikhs would have decided to have any grand celebration (Divali or otherwise) with the cruel and inhumane death of their Guru Sahib still fresh on their mind. It is equally impossible to imagine that Guru Hargobind Sahib would have allowed or condoned a grand celebration to commemorate his own release from prison. For someone who was prepared to die in battle four times with the Mugal tyrants, and for someone to call upon his Sikhs to be ever prepared to lay down their lives for justice, being jailed would have been as trivial as being released. In light of the above, it is clear that the Deep Maala story is concocted as an after thought by people eagerly seeking to provide a historical justification to link Divali to the Guru Sahib. The similarity between the story of Guru Hargobind Sahib returning to Amritsar and that of Ram Chander returning to Ayothya to celebrate Divali (elaborated below) is striking enough for Guru Sahib s Bandee Chor celebration to come across as unimaginative, whole scale plagiarism and dull fabrication. As is the case with most afterthoughts they do not withstand careful scrutiny, are shaky at best, and dubious at worst. Given that lighting lamps was the standard way of providing light and given the huge crowds present when Guru Hargobind Sahib arrived from Gwalior, a great many lamps may have indeed been used for their practical value. But if using many lamps constituted Deep Maala, virtually every day before the advent of electricity would have been a Deep Maala day at Harmandar. (ii) Bhai Mani Singh s Shaheedee. Sikhs are told that Bhai Sahib Ji sought to have a gathering of Sikhs during the Divali of The local ruler agreed to not persecute the Sikhs who attended provided Bhai ji agreed to pay a fixed amount of money. Subsequently, upon discovering that the ruler had devised a plan to attack the sangat, Bhai ji sent notices for the Sikhs to not attend this function. There was thus no function and Bhai ji refused to pay the agreed amount to the ruler. He refused to allow the existing golak of the Guru Ghar to settle the amount due. As a result, Bhai ji was cut up limb by limb. This incident is used to portray the fact that Sikhs did celebrate Divali as a religious function because that is what this great Shaheed intended to do. But was that the intention to celebrate Divali as a Sikh religious function? Or was Bhai ji merely using the occasion to gather Sikhs to conduct a spiritual diwan that had everything to do with Sikhi (Kirten, Gurbani recitation, langgar sewa etc) and nothing to do with Divali per se? In any case, the function was never held. More importantly, the outcome of the Divali of 1737 was the cruel limb by limb mutilation of a brave, noble, bright and principled jewel of the Sikh community. Only one thing can be worse than this cruel annihilation of a man of God. That would be to use his name, his sacrifice, and his loss of life to sanction us Sikhs to do deep malas, distribute sweets and to celebrate this day. And those who are most guilty of such gross deviation are the present day guardians of the Harmandar Sahib. What is most disturbing to the Sikh psyche is the fact that the roots of this great martyrdom of a great Bhram Gyani panth rattan soul lay in his desire to maintain the sanctity and dignity of Harmandar Sahib. But now the guardians of the same Harmandar Sahib are bent on soiling Bhai Ji s sanctity. (III) DIVALI AND HARMANDAR SAHIB. In what can be described as a senseless waste of funds, money and energy sincerely contributed by Sikhs who look to the Harmandar Sahib as their spiritual guidance, parbhandaks of this seat of holiness conduct, at virtually every Divali night an ostentatious display of fireworks, deep mala, and distribution of sweets. To see Harmandar Sahib (and other leading Gurdwara Sahib s and Takhats notably Patna Sahib and Damdama Sahib) take part in a ritual so decidedly critiqued by the GGS, on an occasion so unrelated to Sikhi is a clear indication of the spiritual and moral corruption that has seeped into today s Sikh spiritual leadership. No authority at Harmandar Sahib, Patna Sahib or Damdama Sahib has been able to justify their Divali night extravaganza save to quote Pauree 6 Vaar 19 of Bhai Gurdas Ji, mention Bandee Chor Divas and link to Bhai Mani Singh s Shahidee as discussed above. No one can authoritatively give a time frame when this practice started. It certainly was not practiced during the Guru Sahib s times because there is no mention in the GSS. Such practice certainly did not happen during the 100 years or so after the demise of Guru Gobind Singh Sahib in 1708 and defeat of Baba Banda Singh Bahadur as the Sikhs hunted as they were by the rulers of the day were hiding out in the jungles as guerillas. The Harmandar Sahib itself was destroyed many times over during this period to prevent the Sikhs from even secretly visiting it to get spiritual strength. This period is replete with tales of Sikhs challenging each other to go for a dip in the Sarowar (pool) of Harmandar Sahib. The challenge was substantial as it involved the risk of getting caught and losing one s life. The price of the head of a Sikh was up to 80 rupees. It is thus difficult to believe that Sikhs would have conducted a deep mala or any celebration every year on Divali under such circumstances during these 100 years.

39 Sikh Marg Dec Jan Yet it is highly likely that the divali related deep mala crept into Sikh Gurudwara Sahib s sometime during these 100 years of a tumultuous period. Since the Sikhs were fighting for survival in the jungles of Punjab, the hills of Jammu and the deserts of Rajasthan, the Sikh Gurudwara Sahibs, including the major historical sites were in the hands of Mahants, pseudo-sikhs, government backed deviant Sikhs etc. By and large they were anti-sikh and had their philosophies rooted in deviant practices or Bhramanical beliefs. This is a period when Bhramanical rituals such as Lohree, Maghee, Rakhree, Shraad, Sangrands, Maasiyas, Puranmashi, Karva Chauth, Dushera, Divali etc were brought into and institutionalized as Sikh practices. One century was more than enough for these rituals even though tossed out by the GGS to be rooted firmly in Sikh maryada (Gurudwara practice). When Sikh Raj was established in 1801 the Sikhs were no longer hunted, but their Gurudwara Sahib s continued to remain in the hands of the deviant Sikhs. Maharaja Ranjit Singh s ministerial portfolio for Sikh Religion was in the hands of the Dogra brothers who were Hindu converts from Jammu and Kashmir. We now know that these brothers were on the pay roll of the British for the purpose of destabilizing the Sikh Raj. These Dogra brothers sat as parbhandaks of Akaal Takhat, sanctioning deviant practices and doling out huge sums of money and land to the deviant Mahants. It is thus most likely that Divali related Deep Mala at Harmandar Sahib and other leading Sikh Gurudwara Sahib s was regularized during this period. When the British annexed the Sikh Raj, these Mahants and controllers of Sikh Gurudwaras were supported by the new rulers for politically expedient goals and actively allowed to carry on their activities. It was during the British rule (Guru Nanak s Nirangkari Gurpurab of 1942) that the first Akhand Paath of the Bachittar Natak Granth (dubiously called Dasam Granth) was conducted at none other than the Akaal Takhat itself! It wasn t until the Singh Sabha Movement of the early 20th Century that the historical Gurudwaras were liberated and put under the control of SGPC. These Gurudwaras were physically liberated, but Sikhs are still trying to liberate themselves from the deviant practices and rituals that were rooted by their previous occupiers. At the same time, non-historical and local Gurudwaras contined to remain in the hands of individuals and a host of deras have sprung up. The deras are run by a sanitized version of the Mahants known as Sants. A good number of local Gurudwaras, including diaspora gurudwaras are staffed by granthis who are the products of dera philosophies and sant influences. It is in this context that the introduction and continuation of Divali deep mala (and other Bhramanical rituals) at Harmandar Sahib (and other Gurudwara sahib s) is perhaps best understood. (IV) UNDERSTANDING DIVALI. It now remains to explain Divali within the context of Indian spirituality. Bramanism dictated the classification of Indian Hindu society into four main groups Brahmin, Khatri, Veshyas and Shudars. Dress, occupations, language and celebrations were allotted accordingly to allow for distinctions to be made at the outset. The Brahmin thus celebrated Vesakhi while the Khatris considered Dushera to be their main celebration, The Veshayas because they were the Bania or business class were allotted Divali which is a celebration of Laxmi Puja (godess of wealth). The Shudars because they were lowest in the pecking order of castes were deemed satisfied to consider Holee as their main celebration whence forth they gathered to chuck colored dust at each other in the name of guttural fun. (i) The Philosophy. Divali is a shortened version of Deepavlee; meaning a festival of lamps. It is fixed on the moonless (masia) night of the month of Kathak a month associated with labour (as opposed to Veskahi which is associated with reaping the benefits). By definition Kathak Masia falls at the end of the working month. The day after Divali is known as Vishkarma Divas (literally: day of no-labour also name of a devta) and then next Dhan Chaundas (literally: day of wealth also name of a devta). Wealth will only arrive if the deity of wealth Laxmi arrives on Divali night, and the devotee is home waiting for her. So prior to Divali, devotees clean their homes, give it a new coat of paint etc. On Divali night, they light up their homes, perform fireworks, and distribute sweets in anticipation of Laxmi s arrival. The main door of the house is never closed on Divali night. Laxmi s photo is adorned with silver and gold decorations and Kesar and Ganesh are drawn in full color on the walls / floors of the house. Many devotees gamble during Divali night hoping for wealth. Shivji and his consort Parvati are commonly depicted as gambling during Divali night. The Ramayan narrates a session of gamble between Ram and Sita on Divali night. (ii) The History. Given that the civilization of India is 5,000 years old, a number of significant events would have coincided with Divali. Of these the most significant is the return to Ayothya by prince Ram Chander after having defeated rival king Ravan. This battle is depicted as the triumph of good over evil. Divali night has therefore since witnessed fireworks and deep malas (to celebrate victory) and the burning of effigies of the defeated Ravan. (iii) CONCLUSION. It is fairly clear therefore that

40 Sikh Marg Dec Jan A Man of God Sans Religion Many a dear friend has encouraged me in recent years to begin recording my memories and memoirs. My response began with the series, Tales of Haripur, first published in the pages of sikhchic.com and thereafter in the Sikh Review. A Persian phrase that reverberates through all that comes back to me from the umpteen decades I have lived, is one used by Guru Nanak in his reply to an oftrepeated question posed to him about his religion, during his extensive travels in the Middle-East. Those he engaged him during the course of that particular udaasi included Muslim scholars well-versed in in Islam and Islamic laws, pirs and saints, mullahs, ulemas, as well as Muslim laymen. The phrase whose English translation provides the title of this article, was one first revealed to me by a learned scholar who used to visit Haripur and other Potohar towns frequently. I was one of his many admirers, first while I lived in Haripur, and later in Patiala after the Partition of Punjab and the rest of the subcontinent. Syed Prithipal Singh was originally Syed Mushtaq Divali is a celebration that holds deep philosophical and historical significance to followers of the Hindu / Bramanical faith. And it is equally clear that Divali has no significance whatsoever from the view point of Sikh philosophy, Gurbanee, Gurmat and Sikh practice. Sikhs, having lived in cosmopolitan Punjab from the days of Guru Nanak Sahib would have undoubtedly shared the joy of Divali (and even the Muslim celebrations such as Eid) with their neighbors and countrymen without sharing the philosophical underpinnings of the event. The same can be said of Sikhs outside of Punjab and India who live in mixed societies. It is thus likely that Divali has been accepted from the social and cultural perspective by the Sikhs in the name of good inter-communal relations and ties. A good number of Sikhs living in western countries are known to celebrate Thanksgiving, Christmas and New Year, without ascribing to the religious and spiritual connotations of these events presumably within the spirit of good citizenship. As a minority almost everywhere, Sikhs have perhaps better understood this principle than others. There is nothing H Dr. Bhai Harbans Lal Hussain Mirpuri who converted to Sikhi several years after his education at an Islamic madrassa in the holy city of Mecca. His ancestors were well known for their Islamic scholarship and community leadership in the Mirpur area of Kashmir. He was the only son of the famous Pir, Muzafar Hussain, and a grandson of Pir Baqar Shah. In , young Mushtaq accompanied his father on a pilgrimage of the holy cities of Mecca and Medina in addition to several other places of pilgrimages in the Middle East. When visiting the Muslim sacred shrines, his father, Pir Hussain, was inspired to place his son in a Muslim madrassa for Islamic education as well as for private lessons under the private supervision of Islamic scholars to learn Arabic and Persian languages. It is during his visit of those holy cities that Mushtaq came across a book titled Siyahto Baba Nanak Shah Faqir, by Haji Tajjudin Naqshbandhi, who had met Guru Nanak during the hajj. Tajjudin caught up with Guru Nanak in the town of Undlas located between Erar and Bagdad and travelled thereafter with him as a member of his entourage. He in Gurmat that prohibits a Sikh from sharing in the joys of his neighbours and countrymen. But attempts to provide Sikh philosophical and historical basis to Divali (and any other non-sikh celebrations) and endeavors to bring these functions to Gurdwaras are grossly misguided. Such endeavors necessitate the distortion and manipulative interpretation of Gurbanee to provide basis where none exists. They make a mockery of the rich Sikh tradition by implying a bankruptcy of indigenous Sikh celebrations. Such attempts falsify Sikh history and rob our younger generations of the chance to appreciate their own distinct identity. The spiritual esteem of the Harmandar Sahib (and other sites) is undoubtedly affected amongst Gurmat and Gurbanee appreciating Sikhs over the misguided and wasteful actions of these Gurdhaams to burn lamps and conduct fireworks on Divali night. Above all, such actions lower the esteem of the Sikhs in the eye of our Guru Sahib s as indicated by Guru Gobind Singh Sahib : Jab Yeh Gahe Bipran Kee Reet, Mein Na Karoon En Kee Parteet. The trust and faith (parteet) that the Guru Sahib placed in Sikhs may simply be lost in so doing.

41 Sikh Marg Dec Jan thus remained with Guru Nanak during the years of Tajjudin recorded his time with Guru Nanak in great detail by reporting on his travels. The book that Mushtaq came across more than four centuries was this very diary, originally hand-written by Tajjudin in a mix of Arabic and Persian languages. The book was in fact a compilation of Tajjudin s diaries from a 2-year period. Therein, Tajjudin had described Guru Nanak s travels and recorded his dialogues with the Islamic religious and civil leadership of the time. The completed diary was dated 1505 and was archived in a local library. Recently, I have learned more of this and other extraordinary documents through my friend, Dr. Himat Singh of Patiala, Punjab. In the absence of any facility available to copy the book in facsimile, Mushtaq Hussain took notes from Tajjudin s diaries and another book, Twarikh-e-Arab, by Khwaja Zainul Abideen, who was also present during Guru Nanak s travels to Mecca. Mushtaq then undertook to visit personally as many places as he could to experience the places Guru Nanak had visited four centuries earlier. During those travels, Mushtaq sought out and examined various artifacts and relics then extant from the Guru s times. He talked to their caretakers and the locals to gather as much information as he could. Mushtaq was fascinated by the account of Guru Nanak s travels to the sacred places of Islam and he decided to share his experiences through public presentations and by working on publishing his findings. Upon his return to Kashmir, Mushtaq witnessed intense persecution ( ) being then waged against Sikhs and their institutions in Kashmir right in front of him. The incidents he witnessed, coupled with other things that had begun to disturb him through the years, finally led to his decision to change his faith. Thereafter, Mushtaq left his ancestral Kashmir and moved to Lahore where he came across a number of scholars of Sikh, Hindu and Buddhist orientation. He was accompanied by his wife, Gulzar Begum and son, Mohammad Nazir. In Lahore, Mushtaq began to visit Gurdwara Dera Sahib where Guru Arjan had been martyred in He began to learn about Sikhism. He was already well on his way as a sehajdhari, having been deeply affected by all that he learned about Guru Nanak in the Arabian archives. In Lahore he was further influenced by Giani Achar Singh. Soon after his acquaintance with Giani ji, Mushtaq took khande-di-pahul from him in Thenceforth, he became Syed Prithipal Singh, later also known as Sant Syed Prithipal Singh Patiale-wale. His family joined him in this journey and also converted to Sikhi. Syed Sahib was a very sought-after speaker. He travelled as far as England where he is remembered for laying the foundation stone of the Southall Gurdwara in or about In 1968 he was invited to speak at the Guru Nanak Parkash Gurpurab celebrations in (Continued on page 37) Kanpur, India. He passed away during his visit to Kanpur. Through the years, Syed Sahib worked away at translating his Persian notes for a book to be published in Punjabi. However, he did not live long enough to see the project come to final fruition. His hand-written draft of Guru Nanak s Travels remained unknown until his son Mohinderpal Singh Bedi finally released parts of it a few years later. The first booklet, Babe-di-Bagdad-Pheri, has now been published (2011) by Kanwar Ajit Singh of Gurmat Vichar Kendar, Patiala, Punjab. Coming back to the Persian quote from Guru Nanak, it is from Guru Nanak s dialogue - not unlike the one he had with the Siddhs - with Qazi Ruknuddin of Mecca. During Guru Nanak s visit to Mecca, Qazi Ruknuddin was among the first batch of Muslims who visited him. After the incident in which Nanak was found sleeping with his feet pointing in the wrong direction, several Hajjis or pilgrims to Mecca-Medina gathered around Guru Nanak, seeking a dialogue. Qazi Ruknuddin then asked Nanak: Fala Allah mazaboo? (What is your religion?) To that Guru Nanak responded: Abdulla Allah la mazaboo (I am a man of God and belong to no religion.) This was one of some 360 questions and answers from that dialogue. Sikh scholar Bhai Gurdas and the authors of Janam Sakhis have referred to this historic dialogue and Guru Nanak s responses, including this specific one. It is also cited in the material included in the book, Mecca di Ghosht published by Singh Brothers, Amritsar. To me the doctrine embodied in Guru Nanak s self-description is a profound statement that should draw the attention of civil societies everywhere in the global village. No wonder, people of all faiths consider Guru Nanak as their own. (modified from first published on April 29, 2012 as god_sans_religion )

42 Sikh Marg Dec Jan Bertrand Russel On Granth Sahib & Sikhism Jugojug atall dharm ka jaikar bolo ji waheguru!! Bertrand Russel was awarded the Nobel Prize for Literaure in 1950 He said If some lucky men survive the onslaught of the third world war of atomic and hydrogen bombs, the SIKH religion will be the ONLY means of guiding them. It has the capability, but Sikhs have not brought-out, in broad day light, the splendid doctrines of their religion, which has come into existence for the benefit of entire mankind. Western Atheist s viewswe were doing great with knocking out Christianity, Judaism, Islam, Hinduism, Baha i, even Buddhism but we have gotten very stuck with Sikhism.... Look instead in service to humanity. You will find meaning in your love for other human beings. You can experience God when you help someone who needs your help. Why is this interesting? Because we found this religion of Sikhism to be in agreement with this! This is why we have a problem. We tried to look at their holy text (Adi Granth) but didn t find the usual absurdities we found in the other religious books. In fact its refreshingly inspiring and very good! Did you know that they believed in Democracy, freedom of speech, choice, expression, freedom of religion, pluralism, human rights, equality between men and women, equality of all people regardless of race, religion, caste, creed, status etc. 300 years before the existence of the USA! Theirs is the only religion which says in their religious scriptures that women are equal in every respect to men. They even had women soldiers leading armies in to battle against you know who (The usual suspects Muslims!) Their history is a proud one, they fought in both World Wars. Even Hitler praised them for their bravery and Aryan heritage! Please bear in mind that Bertrand Russell was a great philosopher and free thinker. We have been trying for weeks now to find a way to fairly and rationally criticize and find fault with this religion but have failed. We even found out that there are many people converting to this religion in the USA and Europe as well as Russia (Mostly well educated and affluent white people). Bertrand Russell was a great philosopher and free thinker and is said to have given Christianity (same applies to Islam and Judaism) a body blow and exposed its absurdities; but even this great man got stuck when it came to Sikhism! In fact he gave up and said that if some lucky men survive the onslaught of the third world war of atomic and hydrogen bombs, then the Sikh religion will be the only means of guiding them. Russell was asked that he was talking about the third world war, but isn t this religion capable of guiding mankind before the third world war? In reply, Russell said, Yes, it has this capability, but the Sikhs have not brought out in the broad daylight, the splendid doctrines of this religion which has come into existence for the benefit of the entire mankind. This is their greatest sin and the Sikhs cannot be freed of it. What Bertrand was most impressed with was that Sikhism does not have a doctrine of evangelism, that it does not go out to try to subvert and convert. In some ways he thought that Sikhs should go out and propagate their great faith.