Last month, in my article “The Group Mentality and “Sikhi,” I pointed out how the group – mentality, according to the Guru, divides people and ruins their unbiased qualities; many Sikhs praised it save for one guy. My intent was not only to share with you what our Guru says about the group mentality, but also to make my Sikh brothers and sisters aware of their weak inclination that quickly gives in to “divide and rule” policy by losing the virtues they acquire from the Guru; indeed, the Guru paves a virtuous way to make his follower unbiased ready to stand for human rights without caring about any faith or boundaries. Instead of letting him or her getting lost in the worldly mist of hate and hypocrisy, the Guru makes him or her a real big person. As they say, “divided we fall and united we stand”, we need to be united as Sikhs for ourselves and for those, who are targeted unjustifiably as a minority, or who are victims of hate and suppression.
Most of us do not search History, which is very crucial to understand who are we and for what we stand as Sikhs. The Indian media has portrayed us as mere comedians in an attempt to over shadow our achievements as a community, which is ready to sacrifice for others for a good cause. They have portrayed Indra Gandhi as a savior though she killed their democracy obtained after centuries. Something is very wrong with the ruling class when it fails to bring justice for a minority for the unity of the country. Fortunately, we are guided by our Guru how to remain top on spiritual realm and how to stand against injustice as well.
Our shabd – Guru, Sri Guru Granth Sahib clearly states that the Sikhs are not Hindus or Muslims and the Guru of the Sikhs is the Gurbani (also supported by Tenth Nanak); therefore, we don’t need a live – Guru; however, a Guru – Bhai (a Gursikh and a wise person) can lead us through any crises enveloped in simmering hate of the fanatic mentality.
Let me give an example from SGGS to erode doubts of those people, who are bent on making Sikhi a part of their thesis of quagmire and those, who set up “the Guru –shops” in the name of Sikhi.
First, about our different faith on 1136, SGGS:
ਭੈਰਉ ਮਹਲਾ ੫ ॥ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥
ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥
Bẖairo mėhlā 5. varaṯ na raha▫o na mah ramḏānā.
Ŧis sevī jo rakẖai niḏānā. ||1||
Raag Bhairo, Bani of Fifth Nanak.
In essence: I do not keep fasts or observe the month of Ramzan (Muslim fasting period); I serve only Prabh, who protects in the end.
ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥
Ėk gusā▫ī alhu merā. Hinḏū ṯurak ḏuhāʼn neberā. ||1|| rahā▫o.
I believe in one Creator, known as Gosaeen and Allah; I am done with both, the Hindus and the Muslims (about their religious practices). Pause
ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥
Haj kābai jā▫o na ṯirath pūjā. Ėko sevī avar na ḏūjā. ||2||
Neither I go to Mecca, nor do I worship at holy pilgrimage – places. I serve none other but only the Creator.
ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥
Pūjā kara▫o na nivāj gujāra▫o. Ėk nirankār le riḏai namaskāra▫o. ||3||
Neither I perform worship, nor offer Niwaz (Muslim – prayers); I bow in my heart to Akalpurakh, the formless Creator.
ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
Nā ham hinḏū na musalmān. Alah rām ke pind parān. ||4||
I am neither a Hindu, nor a Muslim; my body and life belong to the Creator, who is known as Ram and Allah.
ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥(1136, SGGS)
Kaho Kabīr ih kī▫ā vakẖānā. Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||
Oh Kabir! I have expressed this that by meeting the Guru / Peer, I have realized the Master.
Our lives are based on 1.“kirt karna/to make an earning 2. Wand shakna / to eat but by sharing with others (needy).3 Naam Japna/ to remain imbued with the Creator’s Naam – praise.
We are not obliged to honor any religious – laws made by some people to control others in the name of the Creator or to worship those whom someone promoted and established for a personal cause; we simply contemplate the all-pervading Creator of all.
Second, about our Guru: On 982, SGGS
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥
Baṇī gurū gurū hai baṇī vicẖ baṇī amriṯ sāre.
In essence: The bani is the Guru and the Guru resides in the bani (There is no difference between the Bani and the Guru); the bani contains nectar (Naam – nectar) and the Sikhs hold on to it.
ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
Gur baṇī kahai sevak jan mānai parṯakẖ gurū nisṯāre. ||5||
The Guru utters the bani and the Guru follower believes in it; the Guru saves such a follower certainly.
It is recoded in “Bhatt Vahi Talaunda, pargna Jind” that Tenth Nanak asked his Sikhs to consider “the Granth ” as the Guru after him. Doubtless, the Sikhs know well who their real Guru is today even though some clever people cooked up an unbelievable story to continue making money in the name of Guru Nanak Gobind Singh.
We, as Sikhs, respect all other people and their faiths, but our Guru is Sri Guru Granth Sahib that clearly states that the aim of the Sikhs differs from the people of all other faiths in a big way; a Sikh is advised to embrace all people with full respect regardless their faiths or opposite views; this approach goes against the fundamental basis of those fanatics – even though they talk about peace – who divide people and lead them to violence. The Sikhs paid dearly for their stand against suppression and tyranny at the hands of the people inflicted with fanatic mentality. During Muslim – rule, the Sikhs remained victims of tyranny, persecution and hatred at the hands of fanatic Muslims and fanatic Hindus as well; during the British rule, the basics of Sikhi was attacked by Mr. Trump, a German missionary, and others knowingly or unknowingly; wearing a sanctimonious mask of peace, recently a Christian missionary named W H. McLeod tried to mingle Sikhi with Hinduism to promote his imaginary ideas in his books based on his fallacious thinking. The fanatic Hindus, who felt a threat from Sikhi to their status of class and caste stood firmly against Sikhi from the day one; some of them, guided by their fanatic mentality also claimed Sikhi to be a part of Hinduism. As it was propagated by British missionaries save for Historians like Metcalfe and Joseph Cunningham (I wish Mr. Cunningham had searched more deep about Tenth Nanak instead of depending too much on John Malcolm’s and Foster’s work). While I am explaining this long journey of the Sikhs with constant opposition of the fanatics, I ask the readers to keep the word “ fanatic” in their minds, because regular Hindus, Christian and Muslims never stooped low to killing or belittling Sikhs for a communal cause; instead, many of them stood by Sikhs in very bad times like Gani Khan and Nabi Khan, Peer Budhu Shaw, Kaura Mall and a great deal of those fair – journalists and Hindus, who did their best to save Sikhs from the goons of the fanatic Congress – gangs in 1984. All Sikhs will remain indebted to such wonderful people.
As per their fanatic mentality, from Mr Gandhi to Nehru, for some reasons, the Sikhs remained a threat to Hinduism regardless their display of secular behavior. Mr Gandhi loved Lord Krishna, who incited Arjun to indulge in violence in the name of dharma with his own family; however, he had the guts to criticize Tenth Nanak, who simply taught how to defend in case of tyranny and suppression; such people find no difference between those people fighting for their own personal cause and those who sacrificed everything for the entire humanity while fighting against tyranny; its reason is simple, they remain blinded by their fanatic mentality. It is just one example. Can we now realize the reason why the victims of 1984 genocide haven’t obtained justice even after 29 years from both parties, the Congress and the BJP? Can we also realize how for petty medals and promotion, some people from our own corner, got sold very cheap and stumbled down all humanitarian ethics and morality standards?
The fanatic Hindus started converting Sikhs back into Hinduism by destroying their base, the Gurbani; they did their best to cover the truth of the History by infiltrating in the Sikhs; Dr Sahib Singh writes in Sri Guru Granth Dapan” how he was questioned by fanatic Hindus with distorted Gurbani verses. A constant effort has been going on to negate the influences of Sikhi since its inception. Please read S. Sohan Singh Seetal’s books about the sources of Sikh History to understand what I am saying. When there was no safe open – zone for the Sikhs, who embraced Khande de Pahul, their swear persecution was going on at the hands of the local governments and the invaders; in those times, the Gurbani was left in the hands of those educated fanatic Hindus, who showed sympathy toward the Sikhs outwardly; in a big way, they influenced the Nirmala sect, which was in charge of the Gurbani promotion; through them, they did the damage real bad; they had their agenda to be sympathized with the Khalsa, but the Sikhs failed to realize as they failed to get education in those days. Sikhi doesn’t believe in the stories filled with mythical – childish fantasies; however, they remained bent upon making Hinduism as the base of Sikhi. They wrote false stories about the Sikh Gurus, filling them with fictional miracles like in the Ramayana and Mahabharta. All the so-called Sikh – sources of Sikh History are littered with such funny and unbelievable stuff. Bhai Bala Wale Janamsakhi reached at all heights to take reason and truth away from the Sikhs; besides, it degraded First Nanak in context of a sectarian named Hundal baba; even a Sikh named Senapati, the writer of Gurusobha, believed in “hear – say” and stated a story of Tenth Nanak’s new marriage in 1707 in his book though it was Historically untrue, and remember that Senapati is the only writer who shows no effect of Brahminical attitude. Here, I cannot go in detail to express all their mean – tactics; however, I shall share with the Gurbani lovers how some interpreters (of Freed Kote Wala Teeka), who were hired by a Sikh king of Freedkot, Punjab, did their best to give a new Vedic meanings to the Gurbani, even though the Gurbani itself speaks against their new – given meanings. Let us look only on this issue in this article. On 2, SGGS
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥
Gur īsar gur gorakẖ barmā gur pārbaṯī mā▫ī.
The Guru is our Shiva, the Guru is our Gorakh and Brahma and the Guru is our mother Parbati .
The first word “ਗੁਰੁ” has no verb application; therefore, we cannot interpret as the Guru does this or that, but look at the interpretation in Freed Kote Wala Teeka; you can smell their intention:
ਗੁਰੂ ਧਾਰਨ ਕਰਕੇ ਹੀ (ਈਸਰੁ) ਸਿਵਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ (ਗੋਰਖੁ) ਬਿਸਨ ਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ (ਬਰਮਾ) ਬ੍ਰਹਮਾ ਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ ਪਾਰਬਤੀ ਜੀ (ਮਾ) ਲੱਛਮੀ ਜੀ (ਈ) ਸੁਰਸਤੀ ਜੀ ਹੂਈ ਹੈ ਵਾ ਗੁਰੂ ਹੀ ਸਰਬ ਦੇਵ ਰੂਪ ਹੈਂ ਈਸਰ ਕਾ ਗੁਨੁ ਧਾਰ ਕਰ ਸਿੱਖੋਂ ਕਾ ਅਗ੍ਯਾਨੁ ਨਾਸੁ ਕਰਤਾ ਹੈ ਬਿਸਨੁ ਕਾ ਗੁਣ ਧਾਰ ਕਰ ਸੁਭ ਗੁਣੋਂ ਕੀ ਪਾਲਣਾ ਕਰਤਾ ਹੈਂ ਬ੍ਰਹਮਾ ਕਾ ਗੁਣੁ ਧਾਰ ਕਰ ਪ੍ਰੇਮ ਆਦਿ ਗੁਨ ਉਤਪੰਨ ਕਰਤਾ ਹੈਂ ਇਸੀ ਭਾਂਤ ਪਾਰਬਤੀ ਕਾ ਗੁਣ ਧਾਰ ਕਰ ਅਵਗੁਣੋਂ ਕਾ ਨਾਸੁ ਕਰਤਾ ਹੈਂ ਲੱਛਮੀ ਕਾ ਗੁਣੁ ਧਾਰਕਰ ਦੈਵੀ ਸੰਪਦਾ ਕੇ ਗੁਣੋ ਕਾ ਦਾਤਾ ਹੈਂ ਸੁਰੱਸ੍ਵਤੀ ਕਾ ਗੁਣੁ ਧਾਰ ਕਰ ਬਾਣੀ ਕਾ ਪ੍ਰਕਾਸੁ ਕਰਤਾ ਹੈਂ॥
Translation: By adopting the Guru, Shiva was there; by adopting the Guru, Gorakh (Vishnu) was there; by adopting the Guru, there was Brahma; by adopting the Guru there was Parbati, Lakshmi ji and Sursati; means it is the Guru who is form of all devtas; he acquires Shiv ji’s virtues and dispels ignorance of the Sikhs; (How? Did the Guru act like shiva or other people these gentlemen are talking about?) by acquiring virtues of Brahma, he creates in them virtues like love, by acquiring Parbati’s virtues, he eliminates demerits, by acquiring Lakshm’s virtues, he becomes the virtue –giver and by acquiring Sarsvati’s virtues, he enlightens them through his bani.
First of all, the Guru is not saying what the interpreters are saying; second, they are saying that the Guru acquires the virtues of Shiva, Vishnu, Brahma, and others to guide his followers. How can these people have better virtues than any seeker when they themselves remain in the three qualities of Maya? Why does the Guru need them to guide others? Actually the Guru is freeing his followers from such obligation toward the devtas. And, the Guru doesn’t even mention Lakshmi and Sarvati. The intention of the interpreters is to tell the Sikhs not to forget Shiva, Vishnu, Parvati, Lakshmi, and Sarswati, because they gave so much to the Hindus; therefore, all Sikhs should remember them too. Surprisingly, the Guru advises the followers contrary to it on 129, SGGS:
ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥
ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥
ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਸਰਿਆ ਸੰਸਾਰੇ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੨॥
Dayvee dayvaa mool hai maa-i-aa.
Simrit saasat jinn upaa-i-aa.
kam krodh pasri-aa sansaaray aa-ay jaa-ay dukh paavni-aa. ||2||
In essence: Devees and Devtas, who composed Shastras and simritis, are the source of Maya. Lust and wrath are all over in the world; it comes and goes and suffers.
And, the Guru leads his followers to Naam not to devtas or other scriptures:
ਤਿਸੁ ਵਿਚਿ ਗਿਆਨ ਰਤਨੁ ਇਕੁ ਪਾਇਆ ॥
ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਇਆ ॥
ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਕਮਾਵੈ ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੩॥
Tis vich gi-aan ratan ik paa-i-aa.
Gur parsaadee man vasaa-i-aa.
Jat sat sanjam sach kamaavai gur poorai naam Dhi-aavani-aa. ||3||
In essence: In this world (in which lust and wrath dominate), there is also the jewel of divine knowledge (Naam); with the Guru blessings, it is enshrined in the mind. (One who finds it) through the perfect Guru, one contemplates Naam, which is equal to practicing celibacy, chastity, self-restraint, and truthfulness. Look at how bad these guys’ attention smells on 199, SGGS:
ਸਿਮਰਿ ਗੋਵਿੰਦੁ ਮਨਿ ਤਨਿ ਧੁਰਿ ਲਿਖਿਆ ॥
ਕਾਹੂ ਕਾਜ ਨ ਆਵਤ ਬਿਖਿਆ ॥੧॥ ਰਹਾਉ ॥
Simar govind man tan Dhur likhi-aa.
Kaahoo kaaj na aavat bikhi-aa. ||1|| rahaa-o.
In essence: Contemplate with all your heart Akalpurakh who has written your destiny; other Maya pursuits are of no avail. Pause
The interpreters of Freed Kote Wala Teeka write:
ਹੇ ਭਾਈ ਮਨ ਤਨ ਕਰਕੇ ਗੋਵਿੰਦ ਕੋ ਸਿਮਰ ਏਹੁ ਆਦਿ ਰੂਪ ਪਰਮੇਸ੍ਵਰ ਨੇ ਬੇਦ ਮੈ ਲਿਖਿਆ ਹੈ। ਅਰੁ ਵਿਸ਼ਿਓਂ ਕੇ ਸਾਧਨ ਕਿਸੀ ਕਾਮ ਨਹੀਂ ਆਵਤੇ ਹੈਂ
Translation: Oh Brother! With body and mind contemplate Govind, this is written by primordial Prabh in the Veda; other acts of vices are not beneficial).
Where does the Guru mention the Vedas in the above verses? These interpreters purposefully distort the Gurbani to promote the Vedas, the Shastras, the Simiritis and the Devtas regardless how openly the Gurubani rejects them to accept as a model.
These interpreters had no idea that one-day the truth will come out. Look what a Muslim writer writes about the Nanakpanthis, the Sikhs:
Mobad writes in “Dabistan –i- Mazahib”
To be brief, Nanak’s followers scorn images. Their belief is that all Gurus are Nanak, as has been said above. They do not recite the mantras of the Hindus and do not pay respect to their idol – temples. They do not count the avtaras for anything. They don’t have any attachment to Sanskrit, which the Hindus call the language of angles.
On 202, SGGS, please see how the interpreters of Freed Kote Wala Teeka look at the following verses:
ਗੁਰ ਗੋਬਿੰਦੁ ਪਾਰਬ੍ਰਹਮੁ ਪੂਰਾ ॥ ਤਿਸਹਿ ਅਰਾਧਿ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥ ਰਹਾਉ
Gur gobinḏpārbarahm pūrā. Ŧisėh arāḏẖmerā man ḏẖīrā. Rahā▫o.
In essence: The Supreme Guru, the Infinite Almighty, is perfect; contemplating Him stills my mind. Pause
Here is the game of the interpreters of Freed Kote Wala Teeka:
ਸਰਬਸੇ (ਗੁਰ) ਬਡਾ ਜੋ (ਗੋਵਿੰਦੁ) ਬੇਦੋਂ ਕਰ ਜਾਨਣੇ ਯੋਗ ਪਾਰਬ੍ਰਹਮ ਸਰਬ ਮੈਂ ਪੂਰਨ ਹੈ ਤਿਸ ਕੋ ਸਿਮਰ ਕਰ ਮੇਰਾ ਮਨ ਧੀਰਜਤਾ ਕੋ ਪ੍ਰਾਪਤਿ ਹੂਆ ਹੈ॥੧॥
Translation: The greatest Guru (Gobind), known because of the Vedas, is all – perfect; by contemplating Him, my mind is stabled.
Why a reference to the Vedas is given in the above interpretation? The Guru doesn’t even talk about the Vedas? Many people stretch the meaning of everything toward something they still believe in as the ultimate source of knowledge. In the Gurbani, the Vedas are referred in two prospects only; one is to tell the followers that Akalpurakh’s Naam is indeed mentioned in the Vedas, but over time, it has been covered with the worship of other entities and the related rituals. Second, it is hinted that by contemplating Akalpurakh, one obtains sufficient divine knowledge and feels no need to study old scriptures. The Sikhs should only listen to the Guru and follow him heartily (Anand Sahib, 917, SGGS). Sri Guru Granth Sahib was prepared for the Sikhs so that they don’t need to study the Vedas to realize Akalpurakh. Here is one example, 211, SGGS:
ਐਸੋ ਹੈ ਰੇ ਖਸਮੁ ਹਮਾਰਾ ॥
ਖਿਨ ਮਹਿ ਸਾਜਿ ਸਵਾਰਣਹਾਰਾ ॥੧॥
Aiso hai re kẖasam hamārā.
Kẖin mėh sāj savāraṇhārā. ||1||
In essence: My Master is such that He creates and embellishes in a moment.
ਕਾਮੁ ਕਰੀ ਜੇ ਠਾਕੁਰ ਭਾਵਾ ॥
ਗੀਤ ਚਰਿਤ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵਾ ॥੨॥
Kām karī je ṯẖākur bẖāvā.
Gīṯ cẖariṯ parabẖ ke gun gāvā. ||2||
I do what pleases the Master; (Prabh is pleased with His praise), I sing songs of Probh’s virtues.
Please note down the interpretation in Freed Kote Wala Teeka about these verses; it is sad that the interpreters bring unnecessary things to convert the Guru into a devotee of other entities; their following lines are insulting to the Guru:
ਸੋਈ ਕਾਮ ਕਰਤਾ ਹੂੰ ਜੋ ਪਰਮੇਸ੍ਵਰ ਕੋ ਭਾਵਤਾ ਹੈ॥
❀ਪ੍ਰਸ਼ਨ: ਵਹੁ ਕੌਨ ਕਾਮ ਹੈ? ॥
❀ਉੱਤਰ: ਜੋ ਪ੍ਰਭੂ ਨੇ ਰਾਮ ਕ੍ਰਿਸ਼ਨ ਆਦਿ ਅਵਤਾਰ ਧਾਰ ਕਰ ਕੰਸ ਰਾਵਣ ਬਧ ਆਦਿ ਚਰਿਤ੍ਰ ਕੀਏ ਹੈਂ ਔਰ ਗੁਣ ਜੋ ਭੀਲਨੀ ਦ੍ਰੋਪਤੀ ਗਜ ਆਦਿਕ ਪਰ ਉਪਕਾਰ ਕੀਏ ਹੈਂ (ਗੀਤ) ਬਿਸ਼ਨ ਪਦਿ ਮੈ ਗੰੁਥਨ ਕੀਏ ਹੈਂ ਸੋ ਗਾਵਤਾ ਹੂੰ॥੨॥
Translation: I do that what pleases to Prabh. Question: What is that deed? What Akalpurakh did by taking a form of Ram Chandra and Lord Krishna to punish Kansa and Rawana and the virtues bestowed on that Bheelni and Dropati and so on, which are described in Bishn Pada, I sing that.
You see how smart are they to insert their own beliefs while interpreting very simple verses. Indeed, they have stooped low to distort the Gurbani in this manner; the Gurbani advocates only to sing the praises of Akalpurakh and to revere highly the Guru and His devotees, but it never inspires Sikhs to sing which is in Bishn Pada or any other scripture.
The Guru further makes it clearer on 230, SGGS:
ਗਉੜੀ ਮਹਲਾ ੩ ॥
ਬ੍ਰਹਮਾ ਮੂਲੁ ਵੇਦ ਅਭਿਆਸਾ ॥
ਤਿਸ ਤੇ ਉਪਜੇ ਦੇਵ ਮੋਹ ਪਿਆਸਾ ॥ਤ੍ਰੈ ਗੁਣ ਭਰਮੇ ਨਾਹੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੧॥
Ga▫oṛī mėhlā 3.
Barahmā mūl veḏ abẖi▫āsā.
Ŧis ṯe upje ḏev moh pi▫āsā. Ŧarai guṇ bẖarme nāhī nij gẖar vāsā. ||1||
Raag Gaurhi, Bani of Third Nanak.
In essence: Brahama was deemed as the origin of the Vedas and their practice, and from Brahma originated the Devtas, the Maya love, and desires; all these people got deluded by the three qualities of Maya and didn’t get stability.
The Guru here warns the followers that the religious practices expressed in the Vedas do not help the mortal to get rid of duality; this way, one remains stuck to Maya. Such verses clearly indicate that the Guru doesn’t support studying the Vedas but the Guru guidance/Gurbani.
The Gurbani also warns the mortals to be aware of the false Gurus. Today, the words like “Guru, Saint and swami” have become so common that it has become a fashion to use these words for the people having some crowd around them. That is why the Gurbani explains who can be a true Guru or a Saint or a Brahamgyani in “Sukhmani”,
The Guru also states that Ekankaar’s name is deemed as the purest one; therefore, all the rituals in context of pleasing Ekankaar are not as pure as Ekankaar’s name. It is advised to remain associated with those, who remain absorbed in Him. The Gurbani guides us to get attached only to Naam once praised in the old scriptures; all irrelevant things to Naam added in the old scriptures are not worth of our attention. We are not guided to harbor nostalgia of the old scriptures but Naam.
And look how the Guru advises the Sikhs to remain attached to the Creator instead of praising those, who themselves failed to get liberation; on 559, SGGS:
ਕਿਸਨੁ ਸਦਾ ਅਵਤਾਰੀ ਰੂਧਾ ਕਿਤੁ ਲਗਿ ਤਰੈ ਸੰਸਾਰਾ ॥
ਗੁਰਮੁਖਿ ਗਿਆਨਿ ਰਤੇ ਜੁਗ ਅੰਤਰਿ ਚੂਕੈ ਮੋਹ ਗੁਬਾਰਾ ॥੩॥
Kisan saḏā avṯārī rūḏẖā kiṯ lag ṯarai sansārā.
Gurmukẖ gi▫ān raṯe jug anṯar cẖūkai moh gubārā. ||3||
In essence: Lord Krishana (Vishnu) was ever busy in reincarnating, how the world could have been saved? The true Guru followers remain imbued with the divine knowledge and they get rid of the darkness of the worldly love.
Now look at the following verses on 317, SGGS:
ਬ੍ਰਹਮੁ ਬੀਚਾਰੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥
ਜਿ ਵਿਣੁ ਸਤਿਗੁਰ ਕੇ ਮਨੁ ਮੰਨੇ ਕੰਮੁ ਕਰਾਏ ਸੋ ਜੰਤੁ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ॥੨॥
Barahm bīcẖār Nānak ākẖ suṇāvai.
Jė viṇ saṯgur ke man manne kamm karā▫e so janṯ mahā ḏukẖ pāvai. ||2||
In essence: Nanak utters the divine thought: that person who causes others to perform deeds not acceptable to the Satiguru suffers greatly.
Now please note down the meaning of “Brahm Vichar” given by the interpreters of Freed Kote WalaTeeka:
ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ (ਬ੍ਰਹਮ) ਬੇਦ ਕਾ ਵੀਚਾਰ ਹਮ ਮੁਖ ਸੇ ਸੁਨਾਵਤੇ ਹੈਂ ਜੋ ਸਤਿਗੁਰੋਂ ਕੇ ਮਨ ਮੈ ਮੰਨੇ ਬਿਨਾਂ ਵਾ ਸਤਗੁਰੋਂ ਕੇ ਮਨ ਮੰਨੈ ਬਿਨਾ ਕਰਾਵਤਾ ਹੈ ਸੋ ਜੀਵ ਕਪਟ ਕਾ ਫਲ ਦੁਖ ਹੀ ਪਾਵੇਗਾ ੨॥
Translation: Guru ji is expressing the (Braham) thought of the Veda: one who acts without convincing the mind of the Satiguru will obtain the fruit of deception.
Where in the entire Sri Guru Granth Sahib, it is said that the Vedas are Brahm – Gyan? If that is true, why does the Gurbani say that the Vedas promote the three modes of Maya too (128 SGGS, Mehla 3)? First Nanak says that it is the Guru, who does express the inexpressible (see 228, SGGS, Mehla 1).
Now see how clearly these gentlemen want the future Sikhs to remain stuck to that quagmire from which the Guru took them out
On 148, SGGS
ਸਲੋਕੁ ਮਹਲਾ ੨ ॥
ਮੰਤ੍ਰੀ ਹੋਇ ਅਠੂਹਿਆ ਨਾਗੀ ਲਗੈ ਜਾਇ ॥
ਆਪਣ ਹਥੀ ਆਪਣੈ ਦੇ ਕੂਚਾ ਆਪੇ ਲਾਇ ॥
ਹੁਕਮੁ ਪਇਆ ਧੁਰਿ ਖਸਮ ਕਾ ਅਤੀ ਹੂ ਧਕਾ ਖਾਇ ॥
ਗੁਰਮੁਖ ਸਿਉ ਮਨਮੁਖੁ ਅੜੈ ਡੁਬੈ ਹਕਿ ਨਿਆਇ ॥
ਦੁਹਾ ਸਿਰਿਆ ਆਪੇ ਖਸਮੁ ਵੇਖੈ ਕਰਿ ਵਿਉਪਾਇ ॥
ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭ ਕਿਛੁ ਤਿਸਹਿ ਰਜਾਇ ॥੧॥
Salok mėhlā 2. Manṯrī ho▫e aṯẖūhi▫ā nāgī lagai jā▫e.
Āpaṇ hathī āpṇai ḏe kūcẖā āpe lā▫e.
Hukam pa▫i▫ā ḏẖur kẖasam kā aṯī hū ḏẖakā kẖā▫e.
Gurmukẖ si▫o manmukẖ aṛai dubai hak ni▫ā▫e.
Ḏuhā siri▫ā āpe kẖasam vekẖai kar vi▫upā▫e.
Nānak evai jāṇī▫ai sabẖ kicẖẖ ṯisėh rajā▫e. ||1||
Slok of Second Nanak:
In essence: If a person, who is charmer of scorpions, tries to handle serpents, he gets burned his own hand. As per the Master’s ordinance, such a person lives dishonored life (because of that foolishness). In the same way, a mind-slave who argues with a Guru follower gets drowned in the worldly ocean as per His eternal justice. Akalpurakh watches both sides to make a decision. Nanak says: one should believe that everything happens according to that Master’s Will.
In Freed Kote Wala Teeka, the interpreters unnecessarily refer to the Shastras while interpreting the third verse; here is his version of interpretation:
ਹੁਕਮੁ ਪਇਆ ਧੁਰਿ ਖਸਮ ਕਾ ਅਤੀ ਹੂ ਧਕਾ ਖਾਇ
Hukam pa▫i▫ā ḏẖur kẖasam kā aṯī hū ḏẖakā kẖā▫e.
(ਧੁਰਿ) ਆਦ ਸੇ ਖਸਮ ਕਾ ਹੁਕਮ ਸਾਸਤ੍ਰੋਂ ਮੈਂ ਐਸੇ ਪੜਾ ਹੂਆ ਹੈ ਜੋ (ਅਤੀ ਹੂੰ) ਅਤ ਉਠਾਤਾ ਹੈ ਸੋ ਧੱਕਾ ਖਾਇ ਜਾਵੇ ਹੈ॥ ਭਾਵ ਏਹਿ ਕਿ ਵਹੁ ਅਪਨੇ ਅਸਥਾਨ ਸੇ ਭ੍ਰਿਸ੍ਟ ਹੋ ਜਾਤਾ ਹੈ
Translation: As per the preordained Ordinance of the Master, written in the Shastra, one, who acts badly in extreme way, suffers; means he is uprooted from his place.
When the Guru is only defining the preordained Ordinance not anything written in the Shastras, then why Shastras are referred here? We must remain focused on what the Guru says.
Let us see another example of these gentlemen’s same attitude on 148, verse 5:
ਪਉੜੀ ॥ ਨਾਰੀ ਪੁਰਖ ਪਿਆਰੁ ਪ੍ਰੇਮਿ ਸੀਗਾਰੀਆ ॥ ਕਰਨਿ ਭਗਤਿ ਦਿਨੁ ਰਾਤਿ ਨ ਰਹਨੀ ਵਾਰੀਆ ॥
ਮਹਲਾ ਮੰਝਿ ਨਿਵਾਸੁ ਸਬਦਿ ਸਵਾਰੀਆ ॥ ਸਚੁ ਕਹਨਿ ਅਰਦਾਸਿ ਸੇ ਵੇਚਾਰੀਆ ॥
ਸੋਹਨਿ ਖਸਮੈ ਪਾਸਿ ਹੁਕਮਿ ਸਿਧਾਰੀਆ ॥ ਸਖੀ ਕਹਨਿ ਅਰਦਾਸਿ ਮਨਹੁ ਪਿਆਰੀਆ ॥
ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਵਾਸੁ ਫਿਟੁ ਸੁ ਜੀਵਿਆ ॥ ਸਬਦਿ ਸਵਾਰੀਆਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵਿਆ ॥੨੨॥
Pa▫oṛī. Nārī purakẖ pi▫ār parem sīgārī▫ā. Karan bẖagaṯ ḏin rāṯ na rahnī vārī▫ā.
Mėhlā manjẖ nivās sabaḏ savārī▫ā. Sacẖ kahan arḏās se vecẖārī▫ā.
Sohan kẖasmai pās hukam siḏẖārī▫ā. Sakẖī kahan arḏās manhu pi▫ārī▫ā.
Bin nāvai ḏẖarig vās fit so jīvi▫ā. Sabaḏ savārī▫ās amriṯ pīvi▫ā. ||22||
Stanza:
In essence: The brides love their Spouse Prabh and get decorated in His love; they perform devotional services to Prabh – spouse all the time; restraining cannot stop them. Reformed by the Guru Shabada, they live with Prabh – Spouse. Being humble, they pray to Akalpurakh to be with Him. They look beautiful with their Master, because they remain tuned to His ordinance. They love Him heartily and pray only to Him. Accursed are the lives of those ones, who live without Prabh’s name. The bride, whom Akalpurakh reforms through the Guru Shabada, quaffs Naam – nectar.
The interpreters of Freedikote Wala Teeka again refer to the Simiritis in verse number 5 unnecessarily; actually, here the Guru talks about obeying His Ordinance and becoming better that way.
Here it the verse number 5:
ਸੋਹਨਿ ਖਸਮੈ ਪਾਸਿ ਹੁਕਮਿ ਸਿਧਾਰੀਆ ॥
Sohan kẖasmai pās hukam siḏẖārī▫ā.
In essence: They look beautiful with their Master, because they remain tuned to His ordinance.
But, Freed Kote Wala Teeka interpreters write:
ਜੋ ਸ੍ਰੁਤੀ ਸਿੰਮ੍ਰਤੀ ਕੀ ਆਗ੍ਯਾ ਕੋ ਮਾਨ ਕਰ (ਸਿਧਾਰੀਆ) ਪਹੁੰਚੀਆਂ ਹੈਂ ਸੋ ਵਾਹਗੁਰੂ ਕੇ ਪਾਸ ਸੋਭਤੀਆਂ ਹੈਂ
Translation: Those who reached to Wahiguru by obeying the Simiritis look beauteous.
Why should a Sikh follow any Simiriti? Actually by reading the Simiritis one can go far away from the Creator.
The Guru is saying that by the reading of the Vedas, the Simiritis and other religious books, one cannot realize the Creator, but Freed Kote Wala Teeka interpreters don’t give up forcing their views in there; another example on 747, SGGS:
ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥
ਏਕੁ ਅਖਰੁ ਜੋ ਗੁਰਮੁਖਿ ਜਾਪੈ ਤਿਸ ਕੀ ਨਿਰਮਲ ਸੋਈ ॥੩॥
Beḏ kaṯeb simriṯ sabẖ sāsaṯ inĥ paṛi▫ā mukaṯ na ho▫ī.
Ėk akẖar jo gurmukẖ jāpai ṯis kī nirmal so▫ī. ||3||
In essence: By reading the Vedas, other religious books (Quraan and Bible), the Shastras, and the Simiritis, one cannot get liberated; however, one, who remembers Prabh as per the Guru’s instructions, obtains pure glory and reputation.
The interpreters of Freed Kote Wala Teeka write:
ਬੇਦ ਕਤੇਬ ਸਿੰਮ੍ਰਿਤੀਆਂ ਔ ਸਾਸਤ੍ਰ ਏਹ ਸਭ ਪੜਨੇ ਸੇ ਮੁਕ?ੀ ਨਹੀਂ ਹੋਤੀ ਜੇ ਗੁਰੋਂ ਦ੍ਵਾਰਾ ਇਨਕਾ ਸਿਧਾਂਤ ਰੂਪ ਜੋ ਏਕ ਅਖਰ ਪ੍ਰਮਾਤਮਾਂ ਹੈ ਤਿਸ ਕੋ ਸੋ (ਜਾਪੈ) ਜਾਣੈ ਤਿਸ ਕੀ ਨਿਰਮਲ (ਸੋਈ) ਸੋਭਾ ਹੋਤੀ ਹੈ॥੩
Translation: by reading the Vedas, the Katebas, the Simritis and the shastras, liberation is not obtained; through the Guru, if a person knows the principle about “One letter Prabh, expressed in these (ਇਨਕਾ) books, then he gets pure glory.
The Guru doesn’t refer to any principle expressed in the Vedas or the Simiritis;
On 753, SGGS, there is no reference to any scriptures, but the Freed Koti Wala Teeka interpreters don’t let go away their firm belief in the Hindu Scriptures:
ਦੇਹੀ ਭਸਮ ਰੁਲਾਇ ਨ ਜਾਪੀ ਕਹ ਗਇਆ ॥
ਆਪੇ ਰਹਿਆ ਸਮਾਇ ਸੋ ਵਿਸਮਾਦੁ ਭਇਆ ॥੬॥
Ḏehī bẖasam rulā▫e na jāpī kah ga▫i▫ā.
Āpe rahi▫ā samā▫e so vismāḏ bẖa▫i▫ā. ||6||
In essence: The soul departs leaving its body behind to become dust and it is not understood where it goes. Wondrous thing is this that Akalpurakh remains permeating.
Please read what they say:
ਦੇਹੀ ਭਸਮ ਮੈਂ ਰੁਲਾਈਤੀ ਹੈ ਫੇਰ ਨਹੀਂ ਜਾਣੀਤਾ ਜੋ ਜੀਵ ਕਹਾਂ ਗਯਾ ਹੈ ਤੂੰ ਆਪ ਹੀ ਅਕਾਸ ਵਤ ਸਮਾਇ ਰਹਾ ਹੈਂ ਔਰ ਆਪ ਹੀ ਅਸਚਰਜ ਰੂਪ ਹੋ ਰਹਾ ਹੈਂ ਜਿਸਕੋ ਬੇਦ ਭੀ ਨੇਤ ੨ ਕਹਤੇ ਥਕਤ ਹੋ ਰਹੇ ਹੈਂ॥੬॥
Translation: The body is rolled in the dust and it is not known where the soul goes, but you (Prabh) are permeating the sky and displaying your amazing form about which the Vedas are getting weary of uttering “net net”.
Where a reference to “Net Net” of the Vedas is given in the above verses?
On 1049/1050, SGGS, Third Nanak starts guiding the followers to ignore studying the Vedas, the interpreters of Freed Kote Wala Teeka, advocates the Vedas,
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥
ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥
ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਏਕੋ ਹੈ ਜਾਤਾ ਅਨਦਿਨੁ ਨਾਮੁ ਰਵੀਜੈ ਹੇ ॥੧੩॥
Barahmā bisan mahes vīcẖārī.
Ŧarai guṇ baḏẖak mukaṯ nirārī.
Gurmukẖ gi▫ān eko hai jāṯā an▫ḏin nām ravījai he. ||13||
In essence: Ponder over; it can be Brahma, Vishnu and Shiva, If they are bound in the three qualities of Maya, liberation remains away from them; however, through the Guru’s divine teachings, the one Creator is understood; Naam should be remembered day and night
The interpreters of Freed Kote Wala Teeka write:
ਬ੍ਰਹਮਾਂ ਬਿਸਨ ਸਿਵ ਹੋਰ ਭੀ ਜੋ ਬਿਚਾਰਵਾਂਨ ਹੈਂ ਸੋ ਏਹੀ ਕਹਤੇ ਹੈਂ ਜੋ ਤੀਨ ਗੁਣੋਂ ਕਰ ਜੀਵ (ਬਧਕ) ਹਿੰਸਕ ਹੋ ਰਹੇ ਹੈਂ ਤਿਨਾਂ ਤੇ ਮੁਕਤੀ ਨਿਆਰੀ ਰਹਿ ਗਈ ਹੈ॥
Translation: Brahma, Vishnu, Shiva and other people of knowledge say only this: because of the three qualities of Maya, the mortals get bound and turn violent and their liberation is left unattained.
Now they want the Gurbani lovers to keep Brahma, Vishnu, and Shiva among divine guides, but the question is, who is ਬਧਕ in the the above verses? The Guru names them and they are ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ; simply the Guru is saying opposite to these interpreters.
Next Verses
ਬੇਦ ਪੜਹਿ ਹਰਿ ਨਾਮੁ ਨ ਬੂਝਹਿ ॥
ਮਾਇਆ ਕਾਰਣਿ ਪੜਿ ਪੜਿ ਲੂਝਹਿ ॥
ਅੰਤਰਿ ਮੈਲੁ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਉ ਕਰਿ ਦੁਤਰੁ ਤਰੀਜੈ ਹੇ ॥੧੪॥
Beḏ paṛėh har nām na būjẖėh.
Mā▫i▫ā kāraṇ paṛ paṛ lūjẖėh.
Anṯar mail agi▫ānī anḏẖā ki▫o kar ḏuṯar ṯarījai he. ||14||
In essence: They read the Vedas but do not understand Har’s Naam. They simply argue for the sake of Maya; when instead of the knowledge of Prabh joti, the filth of Maya exists within, how the dreadful ocean can be ferried across?
Now let us see what they say on the Guru’s following statements:
ਬੇਦ ਬਾਦ ਸਭਿ ਆਖਿ ਵਖਾਣਹਿ ॥
ਨ ਅੰਤਰੁ ਭੀਜੈ ਨ ਸਬਦੁ ਪਛਾਣਹਿ ॥
ਪੁੰਨੁ ਪਾਪੁ ਸਭੁ ਬੇਦਿ ਦ੍ਰਿੜਾਇਆ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਹੇ ॥੧੫॥
Beḏ bāḏ sabẖ ākẖ vakāṇėh.
Na anṯar bẖījai na sabaḏ pacẖẖāṇėh.
Punn pāp sabẖ beḏ driṛ▫ā▫i▫ā gurmukẖ amriṯ pījai he. ||15||
In essence: They are all simply into the debates of Vedas through which they express their knowledge; however, they don’t develop any interest in the Guru shabda and don’t realize Naam. The Vedas implant in others what are the sins and what are the virtues, but through the Guru, immortalizing Naam is tasted.
Above, the Guru openly rejects the need of the Vedas, but the interpreters of Freed Kote Wala write:
ਪੁੰਨ ਤਥਾ ਪਾਪ ਸਭ ਬੇਦ ਨੇ ਦ੍ਰਿੜ ਕਰਾਯਾ ਹੈ ਪਰੰਤੂ ਗੁਰਮੁਖ ਬਿਧ ਨਿਛੇਧ ਕੋ ਤਿਆਗ ਕਰਕੇ ਤਿਸ ਕੇ ਸਿਧਾਂਤ ਅੰਮ੍ਰਤ ਕੋ ਪੀਵਤੇ ਹੈਂ॥੧੫
Translation: Virtue and sins all are clearly explained by the Veda, but the Guru followers, abandoning it, quaff the nectar of its (ਤਿਸ ਕੇ =ਬੇਦ) principle.
What is that nectarous principle? Its answer lies in the word “ਤਿਸ ਕੇ” means “of Veda”
They have no interest what the Guru says and they want to promote the principle expressed in the Vedas.
Now let see direct advice offered by Second Nanak on 1243, SGGS
ਸਲੋਕ ਮਃ ੨ ॥ ਕਥਾ ਕਹਾਣੀ ਬੇਦੀ. ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ ॥
ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ॥
Salok mėhlā 2. Kathā kahāṇī beḏīʼn āṇī pāp punn bīcẖār.
Ḏe ḏe laiṇā lai lai ḏeṇā narak surag avṯār.
Slok of Second Nanak:
In essence: The teachings of the Vedas reflect on what a sin is and what a virtue is. It is told in there that what one gives here takes in the next life; thus, they take birth to be in hell and heaven.
ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ ॥
Uṯam maḏẖim jāṯīʼn jinsī bẖaram bẖavai sansār.
(Consequently) The world wanders in the doubt of high and low caste.
Comparing with the Vedas, the Guru talks about what the Gurbani says in this regard:
ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਤਤੁ ਵਖਾਣੀ ਗਿਆਨ ਧਿਆਨ ਵਿਚਿ ਆਈ ॥
ਗੁਰਮੁਖਿ ਆਖੀ ਗੁਰਮੁਖਿ ਜਾਤੀ ਸੁਰਤੀ. ਕਰਮਿ ਧਿਆਈ ॥
Amriṯ baṇī ṯaṯ vakẖāṇī gi▫ān ḏẖi▫ān vicẖ ā▫ī.
Gurmukẖ ākẖī gurmukẖ jāṯī surṯīʼn karam ḏẖi▫ā▫ī.
The Guru’s nectarous bani expresses all about the origin, Akalpurakh; it has come because of the divine knowledge obtained through Akalpurakh’s meditation. The Guru has uttered it by realizing it and the followers have contemplated it with Prabh’s grace.
This is what a Sikh believes in.
ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ॥
ਨਾਨਕ ਅਗਹੁ ਹਉਮੈ ਤੁਟੈ ਤਾਂ ਕੋ ਲਿਖੀਐ ਲੇਖੈ ॥੧॥
Hukam sāj hukmai vicẖ rakẖai hukmai anḏar vekẖai.
Nānak agahu ha▫umai ṯutai ṯāʼn ko likī▫ai lekẖai. ||1||
(as per the Gurbani) As per His Will, Prabh fashions the creation, keeps it under His Ordinance, and takes care of it. . Oh Nanak! If first the conceit of the follower is eradicated, he then becomes acceptable to Prabh.
Now look at all the verses together and see how the interpreters of Freed Kote Wala Teeka twist meaning to promote the Vedas even when the Guru takes his followers away from the Vedas to attach them to the Guru’s divine knowledge: they write:
(ਕਥਾ) ਵਡੇ ਪਰਸੰਗ (ਕਹਾਣੀ) ਛੋਟੇ ਪਰਸੰਗ ਬੇਦੋਂ ਨੇ ਸੰਸਾਰ ਮੈਂ (ਆਣੀ) ਪਰਗਟ ਕੀ ਹੈ ਔਰ ਤਿਨੋਂ ਮੈਂ ਪਾਪ ਪੰੁਨ ਕਾ ਵੀਚਾਰ ਹੈ॥ਦੇ ਦੇ ਕਰ ਅਬ ਲੈਣਾ ਕਰਤਾ ਹੈ ਅਰ ਲੈ ਲੈ ਆਗੇ ਵਾਸਤੇ ਫੇਰ ਦੇਣਾ ਕਰਤਾ ਅਰਥਾਤ ਪੰੁਨ ਕਰਤਾ ਹੈ ਤਿਨ ਕਰਮੋਂ ਕਰਕੇ ਸਵਰਗ ਨਰਕ ਮੈਂ ਜਾਤਾ ਹੈ ਉਤਮ ਔਰ ਮਧਮ ਨੀਚ ਜਾਤੀਆਂ ਔਰ ਜਿਨਸੀ ਪਸੁ ਪੰਛੀ ਆਦਿਕੋਂ ਮੈਂ ਪ੍ਰਾਪਤਿ ਹੋਤੇ ਹੈਂ ਔਰ ਭਰਮ ਕਰ ਜੀਵ ਸੰਸਾਰ ਮੈਂ ਭ੍ਰਮਤੇ ਹੈਂ॥ਅੰਮ੍ਰਿਤ ਕਾ ਸਾਰ ਰੂਪ ਨਾਮ ਰੂਪ ਬਾਣੀ ਬੇਦ ਨੇ ਵਖਾਣੀ ਹੈ ਗਿਆਨ ਧਿਆਨ ਕੀ ਕਿਰਿਆ ਨਾਮ ਕੇ ਬੀਚ ਹੀ ਆ ਗਈ ਹੈ ਭਾਵ ਚਿਤਕੀ ਇਕਾਗਰਤਾ ਔਰ ਸਰੂਪ ਕੀ ਪ੍ਰਾਪਤੀ ਨਾਮ ਕੇ ਜਾਪ ਕਰ ਹੋਤੀ ਹੈ॥ ਗੁਰਮੁਖਿ) ਗਿਆਨਵਾਨੋਂ ਨੇ ਤਤ੍ਵ ਰੂਪ ਬਾਣੀ ਕਥਨ ਕਰੀ ਹੈ ਔਰ (ਗੁਰਮੁਖਿ) ਜਗਿਆਸੂਓਂ ਨੇ ਜਾਣੀ ਹੈ (ਸੁਰਤੀ) ਬੇਦੋ ਕਤਿ ਬਾਣੀ ਉਤਮ ਕਰਮੀਓਂ ਨੇ ਧਿਆਈ ਹੈ॥ਹੁਕਮ ਮੈਂ ਸ੍ਰਿਸ਼ਟੀ ਕੋ ਸਾਜ ਕਰ ਹੁਕਮ ਮੈਂ ਇਸਥਿਤ ਕਰ ਰਖੇ ਹੈਂ ਹੁਕਮ ਕੇ ਅੰਦਰ (ਵੇਖੈ) ਭਾਵ ਸਭ ਕੀ ਪਾਲਣਾ ਕਰਤਾ ਹੈ ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਿਤੇ ਹੈਂ ਜੇਕਰ ਜੀਵ ਕੀ (ਅਗਹੁ) ਮਰਣ ਕਾਲ ਤੇ ਪਹਿਲੇ ਹੰਤਾ ਮਮਤਾ ਟੂਟਿ ਜਾਵੈ ਵਾ ਜੋ ਹੰਤਾ ਮਮਤਾ ਕਾ ਪੜਦਾ ਅਗੇ ਆਇਆ ਹੂਆ ਹੈ ਸੋ ਜਬ ਟੂਟ ਜਾਵੇ ਤੌ ਤਿਸ ਪੁਰਸ਼ ਕੋ ਲੇਖੇ ਮੈਂ ਲਿਖੀਤਾ ਹੈ ਭਾਵ ਤਿਸ ਕਾ ਜਨਮ ਸਫਲਾ ਹੋਤਾ ਹੈ
Translation: The Vedas have revealed small and big contexts (of the story) in the world in which all the sins and virtues are reflected on. First by giving in the past, one takes, and after giving now, one will be taking for the next (hereafter); means one does virtuous deeds and goes to hell or heaven; one attains high castes or low castes; one becomes animal and birds and wanders this way in the world. The “bani” about Naam – nectar is expressed by the Vedas. The acts of meditation and the divine knowledge have come in Naam; means the concentration of the mind and Akalpurakh’s achievement are attained through Naam. The divine seekers have uttered the bani and the true followers have learned it and they have contemplated the bani through the Vedas (ਬੇਦੋ ਕਤਿ). Akalpurakh creates the creation and takes care of it as per His ordinance. The Guru says that if a mortal’s attachment and instinct of violence is finished before death, then the curtain of attachment and vloilence, which has come before him, is torn; if both, attachment and violence, are eliminated, then that person’s success is taken in writing means his life becomes successfiul.
Except “through meditation and the divine knowledge Naam is realized”, nothing what these interpreters are interpreting is correct
Kindly go through the following verses of First Nanak through which the Guru advises his followers to get imbued with Naam without bothering about other prevailed religious ways and scriptures; after reading that, we should reject such “Hinduism” enveloped in “very smart language”; the verses are on 1008, SGGS:
ਬੇਦ ਪੁਰਾਣ ਕਥੇ ਸੁਣੇ ਹਾਰੇ ਮੁਨੀ ਅਨੇਕਾ ॥
ਅਠਸਠਿ ਤੀਰਥ ਬਹੁ ਘਣਾ ਭ੍ਰਮਿ ਥਾਕੇ ਭੇਖਾ ॥
ਸਾਚੋ ਸਾਹਿਬੁ ਨਿਰਮਲੋ ਮਨਿ ਮਾਨੈ ਏਕਾ ॥੧॥
Beḏ purāṇ kathe suṇe hāre munī anekā.
Aṯẖsaṯẖ ṯirath baho gẖaṇā bẖaram thāke bẖekẖā.
Sācẖo sāhib nirmalo man mānai ekā. ||1||
In essence: Numerous sages got weary of addressing on the Vedas and the Puranas; numerous people got weary of wandering on pilgrimages places in various robes; however, that eternal Master is convinced with the purity of the mind.
ਤੂ ਅਜਰਾਵਰੁ ਅਮਰੁ ਤੂ ਸਭ ਚਾਲਣਹਾਰੀ ॥
ਨਾਮੁ ਰਸਾਇਣੁ ਭਾਇ ਲੈ ਪਰਹਰਿ ਦੁਖੁ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Ŧū ajrāvar amar ṯū sabẖ cẖālaṇhārī.
Nām rasā▫iṇ bẖā▫e lai parhar ḏukẖ bẖārī. ||1|| rahā▫o.
Oh Prabh! Only you are eternal and beyond age; otherwise, all others are transitory. Your Naam is a source of essences; a person who utters your Naam in love gets rid of great pains. Pause.
Today, sitting in the Gurdawaras, those who relate the Gurbani – meanings to the stories of Hindu – devtas and scriptures, are product of the interpreters of Freed Kote Wala Teeka.
I have just given a few examples, but the interpreters of Freed Kote wala Teeka have littered their interpretation with uncalled – for promotion of the Vedas, the Shastras and the Hindus’ Devtas like Lord Krishna, Vishnu and Shiva and so on. Their intention is to take the future Sikhs back to Hindu-fold by advising them not only to read what the Gurus said but also keep sticking to the old way of worshiping the devtas and idols as per the Shastras, because the Guru also refers to them. Because the Guru refers to them, it doesn’t mean the Guru asks his Sikhs to follow them; actually the Guru refers to such scriptures to realize his followers that nothing is as important as Naam; he further states that those established devtass were only kings promoted as devtas (423, SGGS) and they were also enveloped in the Maya pursuits like the common people; however, such clever interpreters’ tactical approach worked in the past and it is working now.
In the Gurdawars, why “Artee” is done? Why the worshiping of false Guru – pictures has started in many Sikhs’ homes? Is it different than worshipping of an idol? This is a result of the conspiracy to kill Sikhi slowly. If a community’s psyche is filled with superstitions, it can never enjoy the fruit of reasoning. Why “the artee” done in the Gurdawaras is not stopped? Answer is this that First Nanak’s given reasoning is taken over by superstitions about pleasing Akalpurakh like idols – pleasing. First Nanak says on 13 SGGS “the Artee” is not needed for the Creator as it is already going on naturally; therefore, a prayer should be offered to get imbued with Naam; if still one feels nostalgia for “Artee”, one can simply sing First Nanak’s shabda on Artee instead of bringing a plate with lamps and incense in it. If we don’t change as our Guru says, then how we can say we have a Guru? If the follower fails to purify his or her mind through the Gurbani, whatever he or she does in the name of Sikhi, falls short of becoming worthy of the Guru. Why instead of following the Guru, a competition of rituals is going on? Doubtless, it is all the result of the conspiracy of fanatic – Hindu mentality that determined long time ago to kill Sikhi a slow death.
Regardless to what group or organization the Sikhs believe in today, they should get rid of this “conspiracy in action” together and follow strictly “Sri Guru Nanak Gobind Singh’s faith” expressed in detail in Sri Guru Granth Sahib; it is the faith that blesses its followers with ultimate freedom if they reject everything but the Gurbani. I am not targeting anyone special, but I am simply sharing with you how slowly these rituals and rites have crept in a routine done at our religious places. Don’t you, my sisters and brothers, see one day these baseless rituals and rites will become evidence that we are not different than the Hindus?
Humbly
G Singh
Books referred and recommended
- The Sikh religion by Max Arthur Macauliffe
- The Sikhs in History by Sangat Singh
- Sikh History (Part 1, 11 &111) by Dr Harjinder Singh Dalgeer
- Sehje Rachyo Khalsa by Prof Harinder Singh Mehboob (In Punjabi; it is a brilliant thesis, but in chapter “Jafarnama” page 499 to 608, he becomes apologist for Mughal rulers for their pursuit of divinity and fails to prove it)
- Aad Beerh Bare by Dr Sahib Singh (In Punjabi)
- Sikh Itihaas De Some by Gyani Sohan Singh Seetal (In Punjabi)
- Sikh History from Persian Sources: Edited by J S Grewal & Ifran Habib
- Guru Kian Sakhian by Bhai Saroop Singh Kaushik ( In Punjabi. Very helpful to know about the Guru period and after; however, a careful reader can smell a lot of “hear say” stories added in it.)
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