- Feb 14, 2006
- 512
- 31
Purpose is to make people aware of the practice of the manipulated Presentation of the Truth.
The entire issue of challenging bani has to do with this manipulation of Truth. It is one thing to question, seeking deeper understanding. But to undermine, refute and challenge basic Sikh teaching isn't questioning at all...it is like the termite seeking to destroy foundation.
All these fine hair-splitting positions are designed to erode the authenticity and authority of Sri Dasam Granth Sahib Ji, Rehat Maryada, vaaran of Bhai Gurdas Ji and vaaran of Bhai Nand Lal Ji, and various historical commentaries which all the Takhts analyze, weigh and consider. These arguments are cleverly constructed to raise doubt in the mind of Guru's Sikhs about institutions of Gursikhi such as Kande-ki Pohul, daily recitation of nitenam, panj kakkars, and the underpinnings of Rehat Maryada and the very existence of the Khalsa. In short, they invent a new kind of Sikhi which please the secular person who doesn't want commitment to a Guru.
If one listens to the actual words of people like Kala Afghana, he goes so far as to challenge there is no atma...there is no karam...there is no paap...there is no Vaheguru. The man is an atheist acting as a missionary to preach the eroding disbeliefs and instill doubt in Sikhism. His supporters are more clever than he...they quote sweet Gurbani, and then challenge only certain things to erode confidence, like taking only a small step in an atheistic, anti-Gurmat direction.
To have discussions is fine. Even to have sincere questions is fine. But to impose atheistic secular philosophy into Gurmat Sikh teaching creates an uproar. And why not? It isn't clever talk anymore. Its a direct challenge to the legitimacy of Sikhism, history of Sikhism, culture of Sikhism and essential Sikh belief and institutions. It becomes anti-Gurmat missionary propaganda against the explicit directives of Akal Takht.
Go and debate whatever you want. Accept this but don't accept that. Take this part but tear apart the legitimacy of that part.... Once someone becomes a PREACHER of something against Sikh teaching on a public forum, and challenges the authority of Akal Takht on these matters...HE ENDS THE DISCUSSION for Sikhs.
When someone starts misleading people it is in fact a serious cause for worry.
And thats what these challenges and underminings are about. To lead people AWAY from Gurmat Gursikhi. This is how insidious this is...if we were having a discussion with atheists, secularists, Muslims, Christians, etc. We could present a Sikh position while respecting their right of difference. But this is a Sikh forum. And these debates are happening between Sikh people eroding the validity of Gursikh teaching. To what purpose? To justify lifestyle in contradiction to Gurmat while having the name Gurmat? It is a lie, a fraud, an audacity, and a challenge.
These are the same people who tell you it's okay for a Sikh to cut hair. To cut a child's hair until he is of age to decide for himself. They say a Sikh doesn't need amrit, and say there is no need for amrit at all because it is just self-righteous hypocrisy. These people take and pick what they choose from Gurbani, and go so far as to deny that some bani is even bani. They say don't believe the vaaran of Bhai Gurdas Ji, or vaaran of Bhai Nand Lal Ji or supporting vaaran of the Rehat Mayada, or even rehitnamay...they say it is only opinion...and they have a better, more informed, modern opinion! In short, they make an atheism out of a religion! They make an individual patchwork out of what should be surrendered submission to a SatGuru! They are making THEMSELVES equal to Guru! Because they interpret for themselves only what they want.
But that is not the case in Gurmat Gursikhi. Every bania, and every vaaran which have been accepted by the Takhts since the foundation of Sikhi all agree and cross-confirm. There is no contradiction at all.
Well, all opinions and debates are fruitless unless they are Guru-oriented. So the simplest answer is...what does Gurbani say? And here is the answer.they just select a few Guru waak or some Bhatt bani to prove their case that guru is God.”
And for those who are searching for the real knowledge can read the shabads posted below. Because only HE who has penetrated the insights of both the nirgun and sargun aspects of Vaheguru is merged with Vaheguru. No human being can possibly do this. The human brain is finite. Only a much greater being is even capable of knowing what no human being can know.ਕਲਿ ਮਾਹਿ ਰੂਪੁ ਕਰਤਾ ਪੁਰਖੁ ਸੋ ਜਾਣੈ ਜਿਨਿ ਕਿਛੁ ਕੀਅਉ ॥
kal maahi roop karathaa purakh so jaanai jin kishh keeao ||
In this Dark Age of Kali Yuga, the Guru is the Form of the Creator, the Primal Lord God; he alone knows, who has tried it.
17 Sava-yay (praise of Guru Amar DasBhikha
-SGGS Ji p. 1395
And for those who are searching can read the entire shabad leading to this statement.ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥
anth n sifathee kehan n anth ||
Endless are His Praises, endless are those who speak them.
6 JapGuru Nanak Dev
ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥
anth n karanai dhaen n anth ||
Endless are His Actions, endless are His Gifts.
7 JapGuru Nanak Dev
ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥
anth n vaekhan sunan n anth ||
Endless is His Vision, endless is His Hearing.
7 JapGuru Nanak Dev
ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥
anth n jaapai kiaa man manth ||
His limits cannot be perceived. What is the Mystery of His Mind?
7 JapGuru Nanak Dev
ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥
anth n jaapai keethaa aakaar ||
The limits of the created universe cannot be perceived.
8 JapGuru Nanak Dev
ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥
anth n jaapai paaraavaar ||
Its limits here and beyond cannot be perceived.
8 JapGuru Nanak Dev
ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥
anth kaaran kaethae bilalaahi ||
Many struggle to know His limits,
8 JapGuru Nanak Dev
ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥
thaa kae anth n paaeae jaahi ||
but His limits cannot be found.
9 JapGuru Nanak Dev
ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥
eaehu anth n jaanai koe ||
No one can know these limits.
9 JapGuru Nanak Dev
ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥
bahuthaa keheeai bahuthaa hoe ||
The more you say about them, the more there still remains to be said.
9 JapGuru Nanak Dev
ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥
vaddaa saahib oochaa thhaao ||
Great is the Master, High is His Heavenly Home.
9 JapGuru Nanak Dev
ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥
oochae oupar oochaa naao ||
Highest of the High, above all is His Name.
10 JapGuru Nanak Dev
ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥
eaevadd oochaa hovai koe ||
Only one as Great and as High as God
10 JapGuru Nanak Dev
ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥
this oochae ko jaanai soe ||
can know His Lofty and Exalted State.
10 JapGuru Nanak Dev
ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥
jaevadd aap jaanai aap aap ||
Only He Himself is that Great. He Himself knows Himself.
10 JapGuru Nanak Dev
-SGGS Ji p. 5
ਇਕੁ ਬਿੰਨਿ ਦੁਗਣ ਜੁ ਤਉ ਰਹੈ ਜਾ ਸੁਮੰਤ੍ਰਿ ਮਾਨਵਹਿ ਲਹਿ ॥
eik binn dhugan j tho rehai jaa sumanthr maanavehi lehi ||
Realizing the One Lord, love of duality ceases, and one comes to accept the Sublime Mantra of the Guru.
1 Sava-yay (praise of Guru Amar Das Jal-Jalap
ਜਾਲਪਾ ਪਦਾਰਥ ਇਤੜੇ ਗੁਰ ਅਮਰਦਾਸਿ ਡਿਠੈ ਮਿਲਹਿ ॥੫॥੧੪॥
jaalapaa padhaarathh eitharrae gur amaradhaas ddithai milehi ||5||14||
So speaks Jaalap: countless treasures are obtained, by the sight of Guru Amar Daas. ||5||14||
2 Sava-yay (praise of Guru Amar Das Jal-Jalap
ਸਚੁ ਨਾਮੁ ਕਰਤਾਰੁ ਸੁ ਦ੍ਰਿੜੁ ਨਾਨਕਿ ਸੰਗ੍ਰਹਿਅਉ ॥
sach naam karathaar s dhrirr naanak sangrehiao ||
Guru Nanak gathered up the True Name of the Creator Lord, and implanted it within.
2 Sava-yay (praise of Guru Amar Das Kirat
ਤਾ ਤੇ ਅੰਗਦੁ ਲਹਣਾ ਪ੍ਰਗਟਿ ਤਾਸੁ ਚਰਣਹ ਲਿਵ ਰਹਿਅਉ ॥
thaa thae angadh lehanaa pragatt thaas charaneh liv rehiao ||
Through Him, Lehnaa became manifest in the form of Guru Angad, who remained lovingly attuned to His Feet.
3 Sava-yay (praise of Guru Amar Das Kirat
ਤਿਤੁ ਕੁਲਿ ਗੁਰ ਅਮਰਦਾਸੁ ਆਸਾ ਨਿਵਾਸੁ ਤਾਸੁ ਗੁਣ ਕਵਣ ਵਖਾਣਉ ॥
thith kul gur amaradhaas aasaa nivaas thaas gun kavan vakhaano ||
Guru Amar Daas of that dynasty is the home of hope. How can I express His Glorious Virtues?
3 Sava-yay (praise of Guru Amar Das Kirat
ਜੋ ਗੁਣ ਅਲਖ ਅਗੰਮ ਤਿਨਹ ਗੁਣ ਅੰਤੁ ਨ ਜਾਣਉ ॥
jo gun alakh aganm thineh gun anth n jaano ||
His Virtues are unknowable and unfathomable. I do not know the limits of His Virtues.
4 Sava-yay (praise of Guru Amar Das Kirat
ਬੋਹਿਥਉ ਬਿਧਾਤੈ ਨਿਰਮਯੌ ਸਭ ਸੰਗਤਿ ਕੁਲ ਉਧਰਣ ॥
bohithho bidhhaathai niramaya sabh sangath kul oudhharan ||
The Creator, the Architect of Destiny, has made Him a boat to carry all His generations across, along with the Sangat, the Holy Congregation.
5 Sava-yay (praise of Guru Amar Das Kirat
ਗੁਰ ਅਮਰਦਾਸ ਕੀਰਤੁ ਕਹੈ ਤ੍ਰਾਹਿ ਤ੍ਰਾਹਿ ਤੁਅ ਪਾ ਸਰਣ ॥੧॥੧੫॥
gur amaradhaas keerath kehai thraahi thraahi thua paa saran ||1||15||
So speaks Keerat: O Guru Amar Daas, please protect me and save me; I seek the Sanctuary of Your Feet. ||1||15||
5 Sava-yay (praise of Guru Amar Das Kirat
ਆਪਿ ਨਰਾਇਣੁ ਕਲਾ ਧਾਰਿ ਜਗ ਮਹਿ ਪਰਵਰਿਯਉ ॥
aap naraaein kalaa dhhaar jag mehi paravariyo ||
The Lord Himself wielded His Power and entered the world.
6 Sava-yay (praise of Guru Amar Das Kirat
ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਜੋਤਿ ਜਗ ਮੰਡਲਿ ਕਰਿਯਉ ॥
nirankaar aakaar joth jag manddal kariyo ||
The Formless Lord took form, and with His Light He illuminated the realms of the world.
6 Sava-yay (praise of Guru Amar Das Kirat
ਜਹ ਕਹ ਤਹ ਭਰਪੂਰੁ ਸਬਦੁ ਦੀਪਕਿ ਦੀਪਾਯਉ ॥
jeh keh theh bharapoor sabadh dheepak dheepaayo ||
He is All-pervading everywhere; the Lamp of the Shabad, the Word, has been lit.
7 Sava-yay (praise of Guru Amar Das Kirat
ਜਿਹ ਸਿਖਹ ਸੰਗ੍ਰਹਿਓ ਤਤੁ ਹਰਿ ਚਰਣ ਮਿਲਾਯਉ ॥
jih sikheh sangrehiou thath har charan milaayo ||
Whoever gathers in the essence of the teachings shall be absorbed in the Feet of the Lord.
7 Sava-yay (praise of Guru Amar Das Kirat
ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰਿ੍ਯ੍ਯਉ ਅੰਗਦ ਲਹਣੇ ਸੰਗਿ ਹੁਅ ॥
naanak kul ninmal avathariyo angadh lehanae sang hua ||
Lehnaa, who became Guru Angad, and Guru Amar Daas, have been reincarnated into the pure house of Guru Nanak.
8 Sava-yay (praise of Guru Amar Das Kirat
ਗੁਰ ਅਮਰਦਾਸ ਤਾਰਣ ਤਰਣ ਜਨਮ ਜਨਮ ਪਾ ਸਰਣਿ ਤੁਅ ॥੨॥੧੬॥
gur amaradhaas thaaran tharan janam janam paa saran thua ||2||16||
Guru Amar Daas is our Saving Grace, who carries us across; in lifetime after lifetime, I seek the Sanctuary of Your Feet. ||2||16||
8 Sava-yay (praise of Guru Amar Das Kirat
ਜਪੁ ਤਪੁ ਸਤੁ ਸੰਤੋਖੁ ਪਿਖਿ ਦਰਸਨੁ ਗੁਰ ਸਿਖਹ ॥
jap thap sath santhokh pikh dharasan gur sikheh ||
Gazing upon the Blessed Vision of His Darshan, the Gursikh is blessed with chanting and deep meditation, truth and contentment.
9 Sava-yay (praise of Guru Amar Das Kirat
ਸਰਣਿ ਪਰਹਿ ਤੇ ਉਬਰਹਿ ਛੋਡਿ ਜਮ ਪੁਰ ਕੀ ਲਿਖਹ ॥
saran parehi thae oubarehi shhodd jam pur kee likheh ||
Whoever seeks His Sanctuary is saved; his account is cleared in the City of Death.
9 Sava-yay (praise of Guru Amar Das Kirat
ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥
bhagath bhaae bharapoor ridhai oucharai karathaarai ||
His heart is totally filled with loving devotion; he chants to the Creator Lord.
10 Sava-yay (praise of Guru Amar Das Kirat
ਗੁਰੁ ਗਉਹਰੁ ਦਰੀਆਉ ਪਲਕ ਡੁਬੰਤ੍ਯ੍ਯਹ ਤਾਰੈ ॥
gur gouhar dhareeaao palak ddubanthyeh thaarai ||
The Guru is the river of pearls; in an instant, he carries the drowning ones across.
10 Sava-yay (praise of Guru Amar Das Kirat
ਨਾਨਕ ਕੁਲਿ ਨਿੰਮਲੁ ਅਵਤਰਿ੍ਯ੍ਯਉ ਗੁਣ ਕਰਤਾਰੈ ਉਚਰੈ ॥
naanak kul ninmal avathariyo gun karathaarai oucharai ||
He was reincarnated into the House of Guru Nanak; He chants the Glorious Praises of the Creator Lord.
11 Sava-yay (praise of Guru Amar Das Kirat
ਗੁਰੁ ਅਮਰਦਾਸੁ ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਅਉ ਤਿਨ੍ਹ੍ਹ ਦੁਖੁ ਦਰਿਦ੍ਰੁ ਪਰਹਰਿ ਪਰੈ ॥੩॥੧੭॥
gur amaradhaas jinh saeviao thinh dhukh dharidhra parehar parai ||3||17||
Those who serve Guru Amar Daas - their pains and poverty are taken away, far away. ||3||17||
11 Sava-yay (praise of Guru Amar Das Kirat
ਚਿਤਿ ਚਿਤਵਉ ਅਰਦਾਸਿ ਕਹਉ ਪਰੁ ਕਹਿ ਭਿ ਨ ਸਕਉ ॥
chith chithavo aradhaas keho par kehi bh n sako ||
I consciously pray within my consciousness, but I cannot express it in words.
12 Sava-yay (praise of Guru Amar Das Kirat
ਸਰਬ ਚਿੰਤ ਤੁਝੁ ਪਾਸਿ ਸਾਧਸੰਗਤਿ ਹਉ ਤਕਉ ॥
sarab chinth thujh paas saadhhasangath ho thako ||
I place all my worries and anxieties before You; I look to the Saadh Sangat, the Company of the Holy, for help.
13 Sava-yay (praise of Guru Amar Das Kirat
ਤੇਰੈ ਹੁਕਮਿ ਪਵੈ ਨੀਸਾਣੁ ਤਉ ਕਰਉ ਸਾਹਿਬ ਕੀ ਸੇਵਾ ॥
thaerai hukam pavai neesaan tho karo saahib kee saevaa ||
By the Hukam of Your Command, I am blessed with Your Insignia; I serve my Lord and Master.
13 Sava-yay (praise of Guru Amar Das Kirat
ਜਬ ਗੁਰੁ ਦੇਖੈ ਸੁਭ ਦਿਸਟਿ ਨਾਮੁ ਕਰਤਾ ਮੁਖਿ ਮੇਵਾ ॥
jab gur dhaekhai subh dhisatt naam karathaa mukh maevaa ||
When You, O Guru, gaze at me with Your Glance of Grace, the fruit of the Naam, the Name of the Creator, is placed within my mouth.
14 Sava-yay (praise of Guru Amar Das Kirat
ਅਗਮ ਅਲਖ ਕਾਰਣ ਪੁਰਖ ਜੋ ਫੁਰਮਾਵਹਿ ਸੋ ਕਹਉ ॥
agam alakh kaaran purakh jo furamaavehi so keho ||
The Unfathomable and Unseen Primal Lord God, the Cause of causes - as He orders, so do I speak.
14 Sava-yay (praise of Guru Amar Das Kirat
ਗੁਰ ਅਮਰਦਾਸ ਕਾਰਣ ਕਰਣ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੪॥੧੮॥
gur amaradhaas kaaran karan jiv thoo rakhehi thiv reho ||4||18||
O Guru Amar Daas, Doer of deeds, Cause of causes, as You keep me, I remain; as You protect me, I survive. ||4||18||
15 Sava-yay (praise of Guru Amar Das Kirat
ਭਿਖੇ ਕੇ ॥
bhikhae kae ||
Of Bhikhaa:
15
ਗੁਰੁ ਗਿਆਨੁ ਅਰੁ ਧਿਆਨੁ ਤਤ ਸਿਉ ਤਤੁ ਮਿਲਾਵੈ ॥
gur giaan ar dhhiaan thath sio thath milaavai ||
In deep meditation, and the spiritual wisdom of the Guru, one's essence merges with the essence of reality.
15 Sava-yay (praise of Guru Amar Das Bhikha
ਸਚਿ ਸਚੁ ਜਾਣੀਐ ਇਕ ਚਿਤਹਿ ਲਿਵ ਲਾਵੈ ॥
sach sach jaaneeai eik chithehi liv laavai ||
In truth, the True Lord is recognized and realized, when one is lovingly attuned to Him, with one-pointed consciousness.
16 Sava-yay (praise of Guru Amar Das Bhikha
ਕਾਮ ਕ੍ਰੋਧ ਵਸਿ ਕਰੈ ਪਵਣੁ ਉਡੰਤ ਨ ਧਾਵੈ ॥
kaam krodhh vas karai pavan ouddanth n dhhaavai ||
Lust and anger are brought under control, when the breath does not fly around, wandering restlessly.
16 Sava-yay (praise of Guru Amar Das Bhikha
ਨਿਰੰਕਾਰ ਕੈ ਵਸੈ ਦੇਸਿ ਹੁਕਮੁ ਬੁਝਿ ਬੀਚਾਰੁ ਪਾਵੈ ॥
nirankaar kai vasai dhaes hukam bujh beechaar paavai ||
Dwelling in the land of the Formless Lord, realizing the Hukam of His Command, His contemplative wisdom is attained.
17 Sava-yay (praise of Guru Amar Das Bhikha
ਕਲਿ ਮਾਹਿ ਰੂਪੁ ਕਰਤਾ ਪੁਰਖੁ ਸੋ ਜਾਣੈ ਜਿਨਿ ਕਿਛੁ ਕੀਅਉ ॥
kal maahi roop karathaa purakh so jaanai jin kishh keeao ||
In this Dark Age of Kali Yuga, the Guru is the Form of the Creator, the Primal Lord God; he alone knows, who has tried it.
17 Sava-yay (praise of Guru Amar Das Bhikha
ਗੁਰੁ ਮਿਲ੍ਯ੍ਯਿਉ ਸੋਇ ਭਿਖਾ ਕਹੈ ਸਹਜ ਰੰਗਿ ਦਰਸਨੁ ਦੀਅਉ ॥੧॥੧੯॥
gur miliyo soe bhikhaa kehai sehaj rang dharasan dheeao ||1||19||
So speaks Bhikhaa: I have met the Guru. With love and intuitive affection, He has bestowed the Blessed Vision of His Darshan. ||1||19||
18 Sava-yay (praise of Guru Amar Das Bhikha
ਰਹਿਓ ਸੰਤ ਹਉ ਟੋਲਿ ਸਾਧ ਬਹੁਤੇਰੇ ਡਿਠੇ ॥
rehiou santh ho ttol saadhh bahuthaerae ddithae ||
I have been searching for the Saints; I have seen so many Holy and spiritual people.
19 Sava-yay (praise of Guru Amar Das Bhikha
ਸੰਨਿਆਸੀ ਤਪਸੀਅਹ ਮੁਖਹੁ ਏ ਪੰਡਿਤ ਮਿਠੇ ॥
sanniaasee thapaseeah mukhahu eae panddith mithae ||
The hermits, Sannyaasees, ascetics, penitents, fanatics and Pandits all speak sweetly.
19 Sava-yay (praise of Guru Amar Das Bhikha
ਬਰਸੁ ਏਕੁ ਹਉ ਫਿਰਿਓ ਕਿਨੈ ਨਹੁ ਪਰਚਉ ਲਾਯਉ ॥
baras eaek ho firiou kinai nahu paracho laayo ||
I wandered around lost for a year, but no one touched my soul.
19 Sava-yay (praise of Guru Amar Das Bhikha
-SGGS Ji p. 1395
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