Sikh Theology
SPNer
- Oct 31, 2024
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Translated by Gagan Singh from Bhai Kulbir Singh’s (Toronto) Article in Sura Magazine February and March 2016
Gurmat Dietary Bibek Definition and Importance
Gurmat Ahaar Bibek (Dietary Bibek) is an important part of the Rehat instilled by Sri Dasmesh Ji, and without keeping this Rehat, the state of Chardi Kala can never be attained. Bhai Sahib Bhai Randhir Singh was a Brahmgiani Gursikh, who had Darshan of Vaahiguroo and was always engrossed in Naam Abhiaas. Despite being at such a high spiritual state, Bhai Sahib remained steadfast in keeping dietary Bibek along with all other Rehats of Sri Dasmesh Ji. Bhai Sahib suffered unspeakable and unimaginable pain and suffering in jail to uphold this Rehat. Today, the number of Sikhs that associate with the Akhand Kirtani Jatha may have grown since Bhai Sahib’s time, but they have become weaker in Rehat, particularly Dietary Bibek.
The definition of Dietary Bibek is that a Gursikh should only eat food prepared by Tyaar-bar-Tyaar Gursikhs. One should refrain from eating from Non-Amritdharis and those Amritdharis that do not fully keep Rehat. This is a very important Rehat that separates the Khalsa Panth from other religions and protects us from mixing with others. Without keeping this Rehat, the Panth cannot fully follow Guru Sahib’s Hukam for the Khalsa to be unique and separate. Today, the Panth is in a miserable state, and one reason for this is the fact that the Panth has forsaken its uniqueness and has mixed with others. Having eschewed Gurmukhi Bana, Sikhs wear western pants and shirts. In the place of tall Dumalle, Sikhs wear patke and Patiala shahi paggs. Chunnis have replaced Dastars on Bibis’ heads. Sadly, today even Chunnis have not remained on the heads of Sikh women; instead, they feel no shame in leaving their homes bare-headed. Guru Sahib’s Hukam is Eternal: as long the Khalsa remains unique and steadfast in the Rehat given by Sri Dasmesh Ji, they will have the support of Guru Sahib. However, once they forsake these Rehats, Guru Sahib will withdraw both His power and support from the Khalsa.
ਜਬ ਲਗ ਖ਼ਾਲਸਾ ਰਹੇ ਨਿਆਰਾ॥
ਤਬ ਲਗ ਤੇਜ ਕੀਉ ਮੈਂ ਸਾਰਾ॥
ਜਬ ਇਹ ਗਹੈ ਬਿਪਰਨ ਕੀ ਰੀਤ॥
ਮੈਂ ਨ ਕਰੋਂ ਇਨ ਕੀ ਪਰਤੀਤ॥.
Today’s Sikhs feel no shame in eating from those that use tobacco, kill their daughters, and/or cut their hair. In fact, it is common to see Sikhs in Bana eating from such people’s food carts, and then we wonder why the Panth is not in Chardi Kala. How can there be Chardi Kala when we are stuck in Maya and poisonous foods?
Western and Eastern science speak of food affecting the body. Gurmat proclaims that food affects both the body and mind. According to the saying “jeha an, teha man (you are what you eat),” our mind is affected by what we eat. Gurbani clearly states that what we eat, not only affects the body, but also the mind.
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
This Gurvaak states that one should not eat food which brings pain to the body and creates vikaars in the mind. This proves that there are certain types of foods that affect the mind. Any food that does not have the Kala (power) of Naam within it, is not accepted in Gurmat, and a Sikh should not eat such food. Only that food that has been prepared with the recitation of Naam and Bani is acceptable in Gurmat. Such food can only be made by Gursikhs, because without taking Amrit, one cannot have Naam.
Gurbani has instructed us to refrain from doing Sangat or keeping friendships with manmukhs and non-believers. Gurbani has gone as far as to state that one who keeps friendship with manmukhs should not have any desire for Sukh (happiness). On the other hand, Gurbani speaks endlessly about friendship with Gurmukhs, describing this as the way to meet Satguru.
ਨਾਨਕ ਹੁਕਮੁ ਵਰਤੈ ਖਸਮ ਕਾ ਮਤਿ ਭਵੀ ਫਿਰਹਿ ਚਲ ਚਿਤ ॥
ਮਨਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸੁਖ ਕਿ ਪੁਛਹਿ ਮਿਤ ॥
ਗੁਰਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸਤਿਗੁਰ ਸਉ ਲਾਇ ਚਿਤੁ ॥
ਜੰਮਣ ਮਰਣ ਕਾ ਮੂਲੁ ਕਟੀਐ ਤਾਂ ਸੁਖੁ ਹੋਵੀ ਮਿਤ ॥੬੬॥
(Ang 1421)
Guru Sahib states that Vaahiguroo Ji’s Hukam works everywhere, but you, with your corrupted thinking, are wandering around. Having made friendships with manmukhs, why do you ask for Sukh (Happiness)? You should make friendships with Gurmukhs, and in this way, you will meet Satguru Ji. Having attuned your consciousness to Satguru Ji, the root of the reincarnation cycle (Haumai) will be cut, and you will get Sukh. Jagat Pitha, Sri Guru Amardas Ji Maharaj, in the above Salok, clarifies a very important Gurmat Asool. Guru Sahib tells us that we are wandering through the world with corrupted consciousness. In the second line, Guru Sahib tells us the source for this corruption is sangat, friendship, and association with manmukhs. In the third line, Guru Sahib tells us how to find Sukh and how to destroy the root of the reincarnation cycle (Haumai). Make friendships with Gurmukhs and do Sangat with Gurmukhs. The fruit of their Sangat will lead you to meet Satguru. Meeting with Satguru Ji, you will focus your consciousness on Naam and Bani.
Based on the Gurbani lines above, Rehatnamey, and within the Khalsa Rehat, Sikhs have been instructed to keep Roti-Beti di Saanjh with Sikhs only. Those with whom we associate, we eat from. Association begins with eating, and if we do not eat from someone, it is hard to establish a relationship. Once we begin associating and starting relationships with others, it becomes natural to also marry others. In the last fifty to sixty years, Dietary Bibek has disappeared from the Panth, and as a result, Sikhs have started to eat from tobacco users and people of other faiths. A consequence of this, which we are seeing today, is the marriages of our sons and daughters to Hindus, Muslims, Christians, etc. The most shameful fact is that these weddings take place in the form of Anand Karajs in our Gurdwara Sahibs. The situation has become so dire that Sikhs do not consider it wrong to marry into Hindu circles. However, there are still some that consider it wrong to marry Muslims or Christians. Nonetheless, due to the practice of freely eating from and associating with everyone, that day is not far when marrying our men and women to non-Sikhs will become an acceptable societal practice. The Sikh Panth has only survived due to its ability to remain distinct. However, now due to associating and keeping Roti-Beti di Saanjh with non-Sikhs, the Panth has become milgobha (mixed, corrupted) and its very existence is in danger. A sign of the Panth’s imminent danger can be seen in the number of Amritdharis in the Nanak Naam Leva society (those who hold Guru Nanak dear). There are perhaps only 5-10% of Amritdharis and the rest who call themselves Sikhs are all non-Amritdharis and those who cut their hair. The Gurbani lines above prove that unless we forsake our previous friendships and company, take Amrit, make friendships with Bhagats and Gurmukhs, attune our minds to Naam and Bani, we will not be able to free ourselves from the cycle of birth and death and attain Sukh. Today, essentially the entire Panth has forsaken this hukam, and consequently, the Panth has become milgobha. Amritdhari Gursikhs openly associate with and eat from the hands of those who smoke, cut their hair, kill their daughters, and those without faith. They feel no shame when they eat from their food carts or at their restaurants.
Today, like manmukhs, Amritdhari Gursikhs attend wedding parties and stay out until late, disrupting their Amritvela. They consider it enjoyable to dance with alcoholics and other such shameful people. If a Gursikh with love and fear for Gurmat refuses to attend such parties, they are taunted and name called. One is shocked to see the shameful naked display of Kaljug in today's society. Guru Sahib’s Bachans are everlasting and true at all times. Until we accept and follow Guru Sahib’s Hukams, we will never be able to display our power to the world, and we will only wander around confused and disillusioned. After receiving Amrit and becoming Amritdhari, our manmukhi sangat hasn't changed nor have our manmukhi habits, so how can we be in Chardi Kala? This does not mean that we need to have hatred for people; rather we simply need to accept Guru Sahib’s Hukams and leave behind bad Sangat, and instead, do Sangat of Gurmukh Bhagats, with whom our Jeevan will become fruitful.
ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥ (Sri Raag M: 3, Ang 28)
ਓਹ ਰਲਾਈ ਕਿਸੈ ਦੀ ਨਾ ਰਲੈ ਜਿਸੁ ਰਾਵੇ ਸਿਰਜਨਹਾਰੁ ॥ (Salok M:3, Ang 786).
In these Gurbani lines, Guru Sahib informs us that those that have within them True Gurmat Bibek Veechar, they do not mix with worldly people. If this soul receives Vaahiguroo’s love, then it does not mix with those bereft of Bhagti.
Guru Gobind Singh Ji further solidified this Hukam when he ordered the Khalsa to remain unique. If a Sikh (by name only) eats like others, dresses like them, talks like them, keeps sangat with them, and even marries within them, then how can this “Sikh” be unique and different? These “Sikhs” consider themselves unique by wearing a Pagg and steel Karra. However, even this Pagg and steel Karra are beginning to disappear due to keeping Sangat with Manmukhs and those of other faiths. If they are able to keep their Pagg and Steel Karra, then their children will surely stop wearing them. Their wives and daughters only wear bangles on their arms and remove their Kes.
ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ॥ ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ॥੨॥ (Bilaval M:5, Ang 811)
These pangtis are very strong evidence for Gurmat Dietary Bibek.They give a clear Hukam that simple food of the Sants (Gursikhs) is considered to be a treasure, whereas the various different types of tasty dishes of the faithless are equal to poison. Any faithful Gursikh who reads these Pangtis, and understands them, can never eat food prepared by the faithless and manmukhs.
One thing that needs to be clarified here: Gursikhs who only eat from other Gursikhs does not mean that they look down upon non-Sikhs. Gursikhs are forever the dust of everyone. When they insist on only eating from the hands of Gursikhs, it is not because they have hatred for other people; they are only following Guru Sahib’s Hukam. There is no other reason for them to not eat from non-Amritdharis. They see Vaahiguroo Ji’s Jot in everyone, hence they love and respect everyone.
Gurmat Dietary Bibek and Brahmanvaad
Those devoid of Gurmat Asools, call Gursikhs keeping dietary bibek Brahmans. They think not eating from tobacco smokers, hair cutters, and drinkers is Brahmanvaad. They think that eating from and keeping relationships with every type of person is Gurmat. If they are asked how only eating from Gursikhs is akin to Brahmanvaad, they answer that Brahmans make a big deal about who makes and touches their food and so do you, therefore your rehat is Brahmanvaad.
It is true that Brahmans do this, and they do not eat from so called lower castes. It is also true that Gursikhs only eat from and keep relationships with Tyaar-bar-Tyaar Gursikhs. However, there is a huge difference between Gurmat Dietary Bibek and Brahmanvaad. When Brahmans discriminate, they do not look at the person’s actions, but instead, they look at their birth and family name. If someone is born into a Brahman’s family, Brahmans accept them as superior and eat from him or her, no matter if the person's actions are deplorable or not. On the other hand, if someone is born into a so-called low caste, Brahmans don't eat from them, even if they are very good people. The real hypocrisy is that Brahmans will accept gifts from them but won’t eat food prepared by them. This is the Brahman’s dietary restriction.
Now, on the other hand, before eating from someone, Gursikhs ensure that the person is following Gurmat. They ensure that the person is not doing illegitimate work in which they are stealing or cheating. They ensure that the person gives Dasvand. Most importantly, they ensure that the person does Gurmat Bhagti, that they are engaged in Naam/Bani. Gursikhs will never ask what caste a Gursikh belongs to, instead they will look at their actions, and based on their actions, they will decide if they want to eat from them and form a close relationship with them. In short, the difference between the dietary discrimination of Brahmans and Gursikhs is that Brahmans discriminate based on a person’s birth, whereas Gursikhs discriminate based on a person’s actions.
To Brahmans, it does not matter if the other Brahman smokes or drinks, as long as they are Brahman. However, to a Gursikh, it does not matter at all what family or caste a person is born into, if they have taken Amrit and are keeping Gurmat Rehat, then Gursikhs freely associate with such people. One thing should be clear is that this Rehat of Dietary Bibek has not been created by the Akhand Kirtani Jatha, rather it is for the entire Panth. In 1699, Guru Dasmesh Ji made it mandatory for us all to only do Roti Beti di Saanjh with Rehatvaan Gursikhs.
If some low caste person wishes to become a Brahman, there is no way for them to do so. Even if they memorize the four Vedas, even then, they will remain low caste and not become a Brahman. On the other hand, in the Guru’s house, people from all types of backgrounds can come and take Amrit and keep Rehat. Doing so they have all the rights of Gursikhs and can do any seva. Their past family or caste has no bearing on them; they become equal to all Gursikhs.
Teachings from Malik Bhago and Bhai Lalo Sakhi
This is an amazing Sakhi from which we learn about many Gurmat values. Malik Bhago was a high caste government official, whereas Bhai Lalo was a poor but honest hardworking Gursikh, with whom Guru Nanak Dev Ji was staying. Malik Bhog put on a religious feast and invited all the people of the city to come and eat. Guru Nanak Dev Ji also received an invitation but did not go to the feast. Malik Bhago, after discovering that Guru Nanak Dev Ji had not come to his feast, became very angry, and after calling Guru Sahib to his house, asked him why he did not come and eat at his feast. Guru Sahib replied that his food was not earned in an honest and acceptable way. Rather, it was earned through sin, thus Guru Sahib did not eat it. Hearing this Malik Bhago blew up in anger and began to argue with Guru Sahib. Guru Sahib asked him to bring some of his food and also told Bhai Lalo to bring some. Both brought their food to Guru Sahib: Bhai Lalo’s simple roti and Malik Bhago’s fancy food. Taking in one hand Bhai Lalo’s roti, and in the other, Malik Bhago’s, Guru Sahib squeezed both rotis. Out of Bhai Lalo’s came milk and out of Malik Bhago’s came blood. This miracle was witnessed by thousands of the city dwellers and seeing it they were surprised.
Just by looking one cannot see any difference between the roti of a Gursikh and a manmukh. Even today, if we use science’s strongest microscope and look at the two rotis at a microscopic level, we cannot see any difference between them. However, according to Gurmat, there will be a difference between them. Gurmat proclaims that the person making the roti and how they earned the money used to buy the ingredients will have an impact on the roti. Malik Bhago’s roti had been made with money earned by stealing and cheating others, while Bhai Lalo’s virtues and qualities were instilled in his roti. This shows us that a person’s character and their methods of making money definitely have an impact on their food. Otherwise, Guru Sahib would not have taken blood out of Malik Bhago’s roti.
This is a very important Sakhi that clearly demonstrates that keeping Dietary Bibek is important. If a Gursikh, knowing this Sakhi, still openly and freely eats from anyone, one can come to the conclusion that either they have not understood the moral of the Sakhi or that they lack the devotion and faith in Guru Sahib. A Guru loving and God fearing Sikh would pay attention to what and who they eat from after reading this Sakhi.
How Guru Sahib ate Bibeki Food during Udasis (Travels)
Those who are against the Rehat of Dietary Bibek commonly ask how Guru Nanak Dev Ji ate Bibeki food while he travelled to distant countries. In short, our Puratan Janam Sakhis tell us that Bhai Mardana Ji would become agitated with hunger, but Guru Sahib used to eat very less. Guru Ji would feed Bhai Mardana Ji fruits that they would find growing in the forests on their travels.
Apart from this, we should not forget that, on his travels, Guru Sahib made countless people into Sikhs and saved them. Guru Sahib was such an amazing power, that wherever he looked, countless people would take Amrit and become Sikhs. Entire villages and areas were saved by Guru Ji. Guru Sahib would teach them about Gurmat, which included Gurmat Dietary Bibek as well as the Maryada of Sri Karaah Parshad. Guru Sahib would instruct them to do Sangat twice a day. Guru Sahib would always make Sikhs wherever he went, and he would stay with them for a few days. In this way, Dietary Bibek Rehat was maintained.
It is also entirely possible that if there were no Sikhs to eat from, Guru Sahib would make their own food. If Guru Sahib made such an effort to travel thousands of miles to do parchar of Gurmat. It is not difficult to assume that Guru Sahib would buy raw ingredients and make their own food. In fact, this is what likely happened. If we do not accept that Guru Sahib made his own food, do we assume then that he begged for food from different houses like yogis and renunciates? Never! Guru Sahib forbade his Sikhs to beg for food like yogis, so he himself could never have begged for food. In Eminabad, Guru Sahib only ate from Bhai Lalo Ji, the only Sikh in the city, and refused to eat from Malik Bhago. This Sakhi proves that Guru Sahib only ate food prepared by Gursikhs. It is impossible to think that Guru Sahib ate from the faithless and sinners and freely associated with them while giving Gursikhs Updesh to not keep any social ties with such people.
The Importance of Khande di Pahul
During an Amrit Sanchar Smagam, water and patase are mixed together while reading Panj Bania, and only then, is this called Amrit. Common people would only see this as sweetened water, but Gursikhs see it as much more. It is such a special substance that creates warriors out of cowards, makes saints out of great sinners, and gives rest to those wandering for centuries and delivers them to the gates of liberation. Just as we wash a utensil before putting milk in it to ensure the milk does not go bad, similarly before giving Naam to someone, the Panj make the body pure and clean, so that Naam which is a very pavitar (pure) substance can dwell within it.
Khande di Pahul seems to be just sweetened water, so how does it turn into Amrit? The answer is clear that due to the influence of Gurbani, the sweetened water becomes Amrit. Where Gurbani is the form of the Guru and helps Gursikhs, it is also like a philosopher's stone: whatever it comes in contact with, it purifies. It is the power of Gurbani that turns Khande di Pahul into Amrit. This proves that our surroundings have an impact on our food. On one side, we can have food that is prepared while a rehatvaan tyar bar tyaar Gursikh recites Bani. On the other side, a person devoid of Bhagti prepares food while talking or listening to songs. There will be a huge difference between the food prepared by these two people. Eating food from Gursikhs will create a desire to do Bhagti, while eating food prepared by non-Gursikhs will break our love for Vaahiguroo. The conclusion from this is that those that wish to have Darshan of Vaahiguroo should most definitely keep Gurmat Dietary Bibek.
Definition of Honest and Accepted Food
To regular people, working hard and honestly and then buying food ingredients with this honestly acquired money is enough. In Gurmat, however, this is just the beginning. It is a very good thing to work hard and honestly and doing so is a good action. However, until Gurmat is accepted even while working, the money acquired from such work even if honest and after hard work, is not accepted. While working, one must be engaged in Naam and Bani, and a Gursikh’s life must revolve around Naam and Bhagti. One must also take out Dasvand (10% of income). All of these conditions must be met in order to consider one’s earnings to be accepted in Gurmat.
There is also some work that can never be considered accepted in Gurmat, even if it is done honestly and with hard work. Being involved in the selling of alcohol or tobacco can never be accepted in Gurmat, and eating food prepared with money obtained through such work is not acceptable for Gursikhs either. There are many other jobs that are not acceptable for Gursikhs, such as barbers or working in beauty parlours. Just working hard and honestly is not enough in Gurmat. There are other conditions to fulfil. The work must be according to Gurmat, and one should engage in Naam and Bani while working. One must also take out a minimum of 10% of their income and put it towards the Chardi Kala of the Khalsa Panth. Unless one engages in Naam and Bani while earning one’s livelihood, one’s income cannot fully be accepted in Gurmat. Only those who have Naam (i.e. are Amritdhari) can jap it. From this we learn that the only food acceptable for Gursikhs is that which is made by a tyaar bar tyaar Rehatvaan Gursikh, who also works and makes money according to Gurmat. Anything outside of this is not acceptable for Gursikhs to eat.
May the entire Khalsa Panth keep full Rehat and become tyaar bar tyaar. In this way, the Panth will flourish and be in Chardi Kala. If we do not stop our open and free intermingling with non-Sikhs (Roti Beti di Saanjh), that day is not far off, when like Buddhism and Jainism, our religion too will be absorbed by the religion of the Vedas. Without being distinct, the Khalsa Panth will never fully be in Chardi Kala, and devoid of this Rehat (Dietary Bibek), the Panth will become a milgobha Panth (mixed Panth).
Gurmat Dietary Bibek Definition and Importance
Gurmat Ahaar Bibek (Dietary Bibek) is an important part of the Rehat instilled by Sri Dasmesh Ji, and without keeping this Rehat, the state of Chardi Kala can never be attained. Bhai Sahib Bhai Randhir Singh was a Brahmgiani Gursikh, who had Darshan of Vaahiguroo and was always engrossed in Naam Abhiaas. Despite being at such a high spiritual state, Bhai Sahib remained steadfast in keeping dietary Bibek along with all other Rehats of Sri Dasmesh Ji. Bhai Sahib suffered unspeakable and unimaginable pain and suffering in jail to uphold this Rehat. Today, the number of Sikhs that associate with the Akhand Kirtani Jatha may have grown since Bhai Sahib’s time, but they have become weaker in Rehat, particularly Dietary Bibek.
The definition of Dietary Bibek is that a Gursikh should only eat food prepared by Tyaar-bar-Tyaar Gursikhs. One should refrain from eating from Non-Amritdharis and those Amritdharis that do not fully keep Rehat. This is a very important Rehat that separates the Khalsa Panth from other religions and protects us from mixing with others. Without keeping this Rehat, the Panth cannot fully follow Guru Sahib’s Hukam for the Khalsa to be unique and separate. Today, the Panth is in a miserable state, and one reason for this is the fact that the Panth has forsaken its uniqueness and has mixed with others. Having eschewed Gurmukhi Bana, Sikhs wear western pants and shirts. In the place of tall Dumalle, Sikhs wear patke and Patiala shahi paggs. Chunnis have replaced Dastars on Bibis’ heads. Sadly, today even Chunnis have not remained on the heads of Sikh women; instead, they feel no shame in leaving their homes bare-headed. Guru Sahib’s Hukam is Eternal: as long the Khalsa remains unique and steadfast in the Rehat given by Sri Dasmesh Ji, they will have the support of Guru Sahib. However, once they forsake these Rehats, Guru Sahib will withdraw both His power and support from the Khalsa.
ਜਬ ਲਗ ਖ਼ਾਲਸਾ ਰਹੇ ਨਿਆਰਾ॥
ਤਬ ਲਗ ਤੇਜ ਕੀਉ ਮੈਂ ਸਾਰਾ॥
ਜਬ ਇਹ ਗਹੈ ਬਿਪਰਨ ਕੀ ਰੀਤ॥
ਮੈਂ ਨ ਕਰੋਂ ਇਨ ਕੀ ਪਰਤੀਤ॥.
Today’s Sikhs feel no shame in eating from those that use tobacco, kill their daughters, and/or cut their hair. In fact, it is common to see Sikhs in Bana eating from such people’s food carts, and then we wonder why the Panth is not in Chardi Kala. How can there be Chardi Kala when we are stuck in Maya and poisonous foods?
Western and Eastern science speak of food affecting the body. Gurmat proclaims that food affects both the body and mind. According to the saying “jeha an, teha man (you are what you eat),” our mind is affected by what we eat. Gurbani clearly states that what we eat, not only affects the body, but also the mind.
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥
ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
This Gurvaak states that one should not eat food which brings pain to the body and creates vikaars in the mind. This proves that there are certain types of foods that affect the mind. Any food that does not have the Kala (power) of Naam within it, is not accepted in Gurmat, and a Sikh should not eat such food. Only that food that has been prepared with the recitation of Naam and Bani is acceptable in Gurmat. Such food can only be made by Gursikhs, because without taking Amrit, one cannot have Naam.
Gurbani has instructed us to refrain from doing Sangat or keeping friendships with manmukhs and non-believers. Gurbani has gone as far as to state that one who keeps friendship with manmukhs should not have any desire for Sukh (happiness). On the other hand, Gurbani speaks endlessly about friendship with Gurmukhs, describing this as the way to meet Satguru.
ਨਾਨਕ ਹੁਕਮੁ ਵਰਤੈ ਖਸਮ ਕਾ ਮਤਿ ਭਵੀ ਫਿਰਹਿ ਚਲ ਚਿਤ ॥
ਮਨਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸੁਖ ਕਿ ਪੁਛਹਿ ਮਿਤ ॥
ਗੁਰਮੁਖ ਸਉ ਕਰਿ ਦੋਸਤੀ ਸਤਿਗੁਰ ਸਉ ਲਾਇ ਚਿਤੁ ॥
ਜੰਮਣ ਮਰਣ ਕਾ ਮੂਲੁ ਕਟੀਐ ਤਾਂ ਸੁਖੁ ਹੋਵੀ ਮਿਤ ॥੬੬॥
(Ang 1421)
Guru Sahib states that Vaahiguroo Ji’s Hukam works everywhere, but you, with your corrupted thinking, are wandering around. Having made friendships with manmukhs, why do you ask for Sukh (Happiness)? You should make friendships with Gurmukhs, and in this way, you will meet Satguru Ji. Having attuned your consciousness to Satguru Ji, the root of the reincarnation cycle (Haumai) will be cut, and you will get Sukh. Jagat Pitha, Sri Guru Amardas Ji Maharaj, in the above Salok, clarifies a very important Gurmat Asool. Guru Sahib tells us that we are wandering through the world with corrupted consciousness. In the second line, Guru Sahib tells us the source for this corruption is sangat, friendship, and association with manmukhs. In the third line, Guru Sahib tells us how to find Sukh and how to destroy the root of the reincarnation cycle (Haumai). Make friendships with Gurmukhs and do Sangat with Gurmukhs. The fruit of their Sangat will lead you to meet Satguru. Meeting with Satguru Ji, you will focus your consciousness on Naam and Bani.
Based on the Gurbani lines above, Rehatnamey, and within the Khalsa Rehat, Sikhs have been instructed to keep Roti-Beti di Saanjh with Sikhs only. Those with whom we associate, we eat from. Association begins with eating, and if we do not eat from someone, it is hard to establish a relationship. Once we begin associating and starting relationships with others, it becomes natural to also marry others. In the last fifty to sixty years, Dietary Bibek has disappeared from the Panth, and as a result, Sikhs have started to eat from tobacco users and people of other faiths. A consequence of this, which we are seeing today, is the marriages of our sons and daughters to Hindus, Muslims, Christians, etc. The most shameful fact is that these weddings take place in the form of Anand Karajs in our Gurdwara Sahibs. The situation has become so dire that Sikhs do not consider it wrong to marry into Hindu circles. However, there are still some that consider it wrong to marry Muslims or Christians. Nonetheless, due to the practice of freely eating from and associating with everyone, that day is not far when marrying our men and women to non-Sikhs will become an acceptable societal practice. The Sikh Panth has only survived due to its ability to remain distinct. However, now due to associating and keeping Roti-Beti di Saanjh with non-Sikhs, the Panth has become milgobha (mixed, corrupted) and its very existence is in danger. A sign of the Panth’s imminent danger can be seen in the number of Amritdharis in the Nanak Naam Leva society (those who hold Guru Nanak dear). There are perhaps only 5-10% of Amritdharis and the rest who call themselves Sikhs are all non-Amritdharis and those who cut their hair. The Gurbani lines above prove that unless we forsake our previous friendships and company, take Amrit, make friendships with Bhagats and Gurmukhs, attune our minds to Naam and Bani, we will not be able to free ourselves from the cycle of birth and death and attain Sukh. Today, essentially the entire Panth has forsaken this hukam, and consequently, the Panth has become milgobha. Amritdhari Gursikhs openly associate with and eat from the hands of those who smoke, cut their hair, kill their daughters, and those without faith. They feel no shame when they eat from their food carts or at their restaurants.
Today, like manmukhs, Amritdhari Gursikhs attend wedding parties and stay out until late, disrupting their Amritvela. They consider it enjoyable to dance with alcoholics and other such shameful people. If a Gursikh with love and fear for Gurmat refuses to attend such parties, they are taunted and name called. One is shocked to see the shameful naked display of Kaljug in today's society. Guru Sahib’s Bachans are everlasting and true at all times. Until we accept and follow Guru Sahib’s Hukams, we will never be able to display our power to the world, and we will only wander around confused and disillusioned. After receiving Amrit and becoming Amritdhari, our manmukhi sangat hasn't changed nor have our manmukhi habits, so how can we be in Chardi Kala? This does not mean that we need to have hatred for people; rather we simply need to accept Guru Sahib’s Hukams and leave behind bad Sangat, and instead, do Sangat of Gurmukh Bhagats, with whom our Jeevan will become fruitful.
ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥੨॥ (Sri Raag M: 3, Ang 28)
ਓਹ ਰਲਾਈ ਕਿਸੈ ਦੀ ਨਾ ਰਲੈ ਜਿਸੁ ਰਾਵੇ ਸਿਰਜਨਹਾਰੁ ॥ (Salok M:3, Ang 786).
In these Gurbani lines, Guru Sahib informs us that those that have within them True Gurmat Bibek Veechar, they do not mix with worldly people. If this soul receives Vaahiguroo’s love, then it does not mix with those bereft of Bhagti.
Guru Gobind Singh Ji further solidified this Hukam when he ordered the Khalsa to remain unique. If a Sikh (by name only) eats like others, dresses like them, talks like them, keeps sangat with them, and even marries within them, then how can this “Sikh” be unique and different? These “Sikhs” consider themselves unique by wearing a Pagg and steel Karra. However, even this Pagg and steel Karra are beginning to disappear due to keeping Sangat with Manmukhs and those of other faiths. If they are able to keep their Pagg and Steel Karra, then their children will surely stop wearing them. Their wives and daughters only wear bangles on their arms and remove their Kes.
ਸੰਤਨ ਕਾ ਦਾਨਾ ਰੂਖਾ ਸੋ ਸਰਬ ਨਿਧਾਨ ॥ ਗ੍ਰਿਹਿ ਸਾਕਤ ਛਤੀਹ ਪ੍ਰਕਾਰ ਤੇ ਬਿਖੂ ਸਮਾਨ ॥੨॥ (Bilaval M:5, Ang 811)
These pangtis are very strong evidence for Gurmat Dietary Bibek.They give a clear Hukam that simple food of the Sants (Gursikhs) is considered to be a treasure, whereas the various different types of tasty dishes of the faithless are equal to poison. Any faithful Gursikh who reads these Pangtis, and understands them, can never eat food prepared by the faithless and manmukhs.
One thing that needs to be clarified here: Gursikhs who only eat from other Gursikhs does not mean that they look down upon non-Sikhs. Gursikhs are forever the dust of everyone. When they insist on only eating from the hands of Gursikhs, it is not because they have hatred for other people; they are only following Guru Sahib’s Hukam. There is no other reason for them to not eat from non-Amritdharis. They see Vaahiguroo Ji’s Jot in everyone, hence they love and respect everyone.
Gurmat Dietary Bibek and Brahmanvaad
Those devoid of Gurmat Asools, call Gursikhs keeping dietary bibek Brahmans. They think not eating from tobacco smokers, hair cutters, and drinkers is Brahmanvaad. They think that eating from and keeping relationships with every type of person is Gurmat. If they are asked how only eating from Gursikhs is akin to Brahmanvaad, they answer that Brahmans make a big deal about who makes and touches their food and so do you, therefore your rehat is Brahmanvaad.
It is true that Brahmans do this, and they do not eat from so called lower castes. It is also true that Gursikhs only eat from and keep relationships with Tyaar-bar-Tyaar Gursikhs. However, there is a huge difference between Gurmat Dietary Bibek and Brahmanvaad. When Brahmans discriminate, they do not look at the person’s actions, but instead, they look at their birth and family name. If someone is born into a Brahman’s family, Brahmans accept them as superior and eat from him or her, no matter if the person's actions are deplorable or not. On the other hand, if someone is born into a so-called low caste, Brahmans don't eat from them, even if they are very good people. The real hypocrisy is that Brahmans will accept gifts from them but won’t eat food prepared by them. This is the Brahman’s dietary restriction.
Now, on the other hand, before eating from someone, Gursikhs ensure that the person is following Gurmat. They ensure that the person is not doing illegitimate work in which they are stealing or cheating. They ensure that the person gives Dasvand. Most importantly, they ensure that the person does Gurmat Bhagti, that they are engaged in Naam/Bani. Gursikhs will never ask what caste a Gursikh belongs to, instead they will look at their actions, and based on their actions, they will decide if they want to eat from them and form a close relationship with them. In short, the difference between the dietary discrimination of Brahmans and Gursikhs is that Brahmans discriminate based on a person’s birth, whereas Gursikhs discriminate based on a person’s actions.
To Brahmans, it does not matter if the other Brahman smokes or drinks, as long as they are Brahman. However, to a Gursikh, it does not matter at all what family or caste a person is born into, if they have taken Amrit and are keeping Gurmat Rehat, then Gursikhs freely associate with such people. One thing should be clear is that this Rehat of Dietary Bibek has not been created by the Akhand Kirtani Jatha, rather it is for the entire Panth. In 1699, Guru Dasmesh Ji made it mandatory for us all to only do Roti Beti di Saanjh with Rehatvaan Gursikhs.
If some low caste person wishes to become a Brahman, there is no way for them to do so. Even if they memorize the four Vedas, even then, they will remain low caste and not become a Brahman. On the other hand, in the Guru’s house, people from all types of backgrounds can come and take Amrit and keep Rehat. Doing so they have all the rights of Gursikhs and can do any seva. Their past family or caste has no bearing on them; they become equal to all Gursikhs.
Teachings from Malik Bhago and Bhai Lalo Sakhi
This is an amazing Sakhi from which we learn about many Gurmat values. Malik Bhago was a high caste government official, whereas Bhai Lalo was a poor but honest hardworking Gursikh, with whom Guru Nanak Dev Ji was staying. Malik Bhog put on a religious feast and invited all the people of the city to come and eat. Guru Nanak Dev Ji also received an invitation but did not go to the feast. Malik Bhago, after discovering that Guru Nanak Dev Ji had not come to his feast, became very angry, and after calling Guru Sahib to his house, asked him why he did not come and eat at his feast. Guru Sahib replied that his food was not earned in an honest and acceptable way. Rather, it was earned through sin, thus Guru Sahib did not eat it. Hearing this Malik Bhago blew up in anger and began to argue with Guru Sahib. Guru Sahib asked him to bring some of his food and also told Bhai Lalo to bring some. Both brought their food to Guru Sahib: Bhai Lalo’s simple roti and Malik Bhago’s fancy food. Taking in one hand Bhai Lalo’s roti, and in the other, Malik Bhago’s, Guru Sahib squeezed both rotis. Out of Bhai Lalo’s came milk and out of Malik Bhago’s came blood. This miracle was witnessed by thousands of the city dwellers and seeing it they were surprised.
Just by looking one cannot see any difference between the roti of a Gursikh and a manmukh. Even today, if we use science’s strongest microscope and look at the two rotis at a microscopic level, we cannot see any difference between them. However, according to Gurmat, there will be a difference between them. Gurmat proclaims that the person making the roti and how they earned the money used to buy the ingredients will have an impact on the roti. Malik Bhago’s roti had been made with money earned by stealing and cheating others, while Bhai Lalo’s virtues and qualities were instilled in his roti. This shows us that a person’s character and their methods of making money definitely have an impact on their food. Otherwise, Guru Sahib would not have taken blood out of Malik Bhago’s roti.
This is a very important Sakhi that clearly demonstrates that keeping Dietary Bibek is important. If a Gursikh, knowing this Sakhi, still openly and freely eats from anyone, one can come to the conclusion that either they have not understood the moral of the Sakhi or that they lack the devotion and faith in Guru Sahib. A Guru loving and God fearing Sikh would pay attention to what and who they eat from after reading this Sakhi.
How Guru Sahib ate Bibeki Food during Udasis (Travels)
Those who are against the Rehat of Dietary Bibek commonly ask how Guru Nanak Dev Ji ate Bibeki food while he travelled to distant countries. In short, our Puratan Janam Sakhis tell us that Bhai Mardana Ji would become agitated with hunger, but Guru Sahib used to eat very less. Guru Ji would feed Bhai Mardana Ji fruits that they would find growing in the forests on their travels.
Apart from this, we should not forget that, on his travels, Guru Sahib made countless people into Sikhs and saved them. Guru Sahib was such an amazing power, that wherever he looked, countless people would take Amrit and become Sikhs. Entire villages and areas were saved by Guru Ji. Guru Sahib would teach them about Gurmat, which included Gurmat Dietary Bibek as well as the Maryada of Sri Karaah Parshad. Guru Sahib would instruct them to do Sangat twice a day. Guru Sahib would always make Sikhs wherever he went, and he would stay with them for a few days. In this way, Dietary Bibek Rehat was maintained.
It is also entirely possible that if there were no Sikhs to eat from, Guru Sahib would make their own food. If Guru Sahib made such an effort to travel thousands of miles to do parchar of Gurmat. It is not difficult to assume that Guru Sahib would buy raw ingredients and make their own food. In fact, this is what likely happened. If we do not accept that Guru Sahib made his own food, do we assume then that he begged for food from different houses like yogis and renunciates? Never! Guru Sahib forbade his Sikhs to beg for food like yogis, so he himself could never have begged for food. In Eminabad, Guru Sahib only ate from Bhai Lalo Ji, the only Sikh in the city, and refused to eat from Malik Bhago. This Sakhi proves that Guru Sahib only ate food prepared by Gursikhs. It is impossible to think that Guru Sahib ate from the faithless and sinners and freely associated with them while giving Gursikhs Updesh to not keep any social ties with such people.
The Importance of Khande di Pahul
During an Amrit Sanchar Smagam, water and patase are mixed together while reading Panj Bania, and only then, is this called Amrit. Common people would only see this as sweetened water, but Gursikhs see it as much more. It is such a special substance that creates warriors out of cowards, makes saints out of great sinners, and gives rest to those wandering for centuries and delivers them to the gates of liberation. Just as we wash a utensil before putting milk in it to ensure the milk does not go bad, similarly before giving Naam to someone, the Panj make the body pure and clean, so that Naam which is a very pavitar (pure) substance can dwell within it.
Khande di Pahul seems to be just sweetened water, so how does it turn into Amrit? The answer is clear that due to the influence of Gurbani, the sweetened water becomes Amrit. Where Gurbani is the form of the Guru and helps Gursikhs, it is also like a philosopher's stone: whatever it comes in contact with, it purifies. It is the power of Gurbani that turns Khande di Pahul into Amrit. This proves that our surroundings have an impact on our food. On one side, we can have food that is prepared while a rehatvaan tyar bar tyaar Gursikh recites Bani. On the other side, a person devoid of Bhagti prepares food while talking or listening to songs. There will be a huge difference between the food prepared by these two people. Eating food from Gursikhs will create a desire to do Bhagti, while eating food prepared by non-Gursikhs will break our love for Vaahiguroo. The conclusion from this is that those that wish to have Darshan of Vaahiguroo should most definitely keep Gurmat Dietary Bibek.
Definition of Honest and Accepted Food
To regular people, working hard and honestly and then buying food ingredients with this honestly acquired money is enough. In Gurmat, however, this is just the beginning. It is a very good thing to work hard and honestly and doing so is a good action. However, until Gurmat is accepted even while working, the money acquired from such work even if honest and after hard work, is not accepted. While working, one must be engaged in Naam and Bani, and a Gursikh’s life must revolve around Naam and Bhagti. One must also take out Dasvand (10% of income). All of these conditions must be met in order to consider one’s earnings to be accepted in Gurmat.
There is also some work that can never be considered accepted in Gurmat, even if it is done honestly and with hard work. Being involved in the selling of alcohol or tobacco can never be accepted in Gurmat, and eating food prepared with money obtained through such work is not acceptable for Gursikhs either. There are many other jobs that are not acceptable for Gursikhs, such as barbers or working in beauty parlours. Just working hard and honestly is not enough in Gurmat. There are other conditions to fulfil. The work must be according to Gurmat, and one should engage in Naam and Bani while working. One must also take out a minimum of 10% of their income and put it towards the Chardi Kala of the Khalsa Panth. Unless one engages in Naam and Bani while earning one’s livelihood, one’s income cannot fully be accepted in Gurmat. Only those who have Naam (i.e. are Amritdhari) can jap it. From this we learn that the only food acceptable for Gursikhs is that which is made by a tyaar bar tyaar Rehatvaan Gursikh, who also works and makes money according to Gurmat. Anything outside of this is not acceptable for Gursikhs to eat.
May the entire Khalsa Panth keep full Rehat and become tyaar bar tyaar. In this way, the Panth will flourish and be in Chardi Kala. If we do not stop our open and free intermingling with non-Sikhs (Roti Beti di Saanjh), that day is not far off, when like Buddhism and Jainism, our religion too will be absorbed by the religion of the Vedas. Without being distinct, the Khalsa Panth will never fully be in Chardi Kala, and devoid of this Rehat (Dietary Bibek), the Panth will become a milgobha Panth (mixed Panth).
