You know, I will try. But it is hard because the spelling is not the same throughout the Scripture. And there are different combinations. Sometimes vahiguru, vahee guru, vaheguru, vahi vahi guru, vwhigUrU, and so forth. I will tackle it. Give give me a day or two.


OK. Good that you challenged me. Right away I discovered that the article is wrong. the lines that follow are in Raag Kirtaan Index .

1. Page127 Line 1 Raag Svaiyay Mehl 5: Bhatt Gayandh, Shabad :2451 -

vaahiguroo vaahiguroo vaahiguroo vaahi jeeo

ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥
vahiguroo vahiguroo vahiguroo vahi jeeo ||
Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.

2. Page 127 Line 5 Raag Svaiyay Mehl 5: Bhatt Gayandh Shabad :2451 - vaahiguroo vaahiguroo vaahiguroo vaahi jeeo

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
sath sach sree nivas adh purakh sadha thuhee vahiguroo vahiguroo vahiguroo vahi jeeo ||1||6||
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

3. Page284 Line 9 Raag Amrit Keertan: Bhai Gurdas ji Shabad :1738 -

nij futhe bulaa-ee sathiguroo keeno oujee-aaraa u

ਹਰਿ ਵਾਹਿਗੁਰੂ ਮੰਤਰ ਅਗੰਮ ਜਗ ਤਾਰਨਹਾਰਾ ।
har vahiguroo manthar aganm jag tharanehara a

4. Page337 Line 22 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :1719 -

naaraaein nij roop dhar naathaa naath sunaath kuraaei-aa

ਵਾਹਿਗੁਰੂ ਗੁਰ ਸਬਦੁ ਸੁਣਾਇਆ ॥੧॥
vahiguroo gur sabadh sunaeia ||1||

Word Wahiguru was imparted (by Guru Nanak) to the people.

5. Page338 Line 5 Raag Vaars Bhai Gurdaas: Bhai Gurdas jiShabad :669 -

gur sikhuhu gur Sikh hai peer peeruhun ko-ee

ਵਾਹਿਗੁਰੂ ਗੁਰੂ ਮੰਤ੍ਰ ਹੈ ਜਪ ਹਉਮੈਂ ਖੋਈ॥
vahiguroo guroo manthr hai jap houmain khoee||

His Guru-manta is Vahiguru, whose recitation erases egotism.

6. Page338 Line 8 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :1751 -

nirunkaar aakaar kur joth suroop anoop dhikhaaei-aa

ਵੇਦ ਕਤੇਬ ਅਗੋਚਰਾ ਵਾਹਿਗੁਰੂ ਗੁਰੁ ਸ਼ਬਦ ਸੁਣਾਯਾ॥
vaedh kathaeb agochara vahiguroo gur shabadh sunaya||

The Gurus recited Word-Guru as Vahiguru who is beyond the Vedas and Katebas (the semtic scriptures).

7. Page338 Line 19 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :80 -

abuguth guth abiguth dhee kuo alukh lukhaaee

ਵਾਹਿਗੁਰੂ ਸਾਲਾਹਣਾ ਗੁਰ ਸ਼ਬਦ ਅਲਾਏ ॥੧੩॥
vahiguroo salahana gur shabadh alaeae ||a||
Vahiguru, God, is eulogised through recitation of the Word of the Guru, Gurbani.

8.. Page338 Line 21 Raag Amrit Keertan: Bhai Nand Lal Shabad :2065 -

saar munthr chaaro kaa chaar

ਵਾਹਿਗੁਰੂ ਮੰਤ੍ਰ ਨਿਰਧਾਰ ॥
vahiguroo manthr niradhhar ||

9. Page338 Line 27 Raag Amrit Keertan: Bhai Nand Lal
Shabad :2065 - saar munthr chaaro kaa chaar

ਵਾਹਿਗੁਰੂ ਪਦਪਾਵਨ ਕੀਨਾ ॥
vahiguroo padhapavan keena ||


10. Page629 Line 4 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :668 -

gur sikhee gur Sikh sun andhur si-aanaa baahur bholaa

ਵਾਹਿਗੁਰੂ ਗੁਰ ਸ਼ਬਦ ਲੈ ਪਿਰਮ ਪਿਆਲਾ ਚੁਪ ਚਲੋਲਾ॥
vahiguroo gur shabadh lai piram piala chup chalola||

The Guru's word he receives is Vahiguru, the wondrous Lord, and remains silently immersed in delight.

11. Page629 Line 21 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :1889 - prem pi-aalaa saadhusung subudh suruth anehudh livulaa-ee

ਵਾਹਿਗੁਰੂ ਵਡੀ ਵਡਿਆਈ ॥੮॥
vahiguroo vaddee vaddiaee ||a||

Wondrous is the Vaheguru whose greatness is grand.

12. Page630 Line 4 Raag Vaars Bhai Gurdaas: Bhai Gurdas ji Shabad :709 -

gurumukh junum sukaaruthaa gurasikh mil surunee aayaa

ਸਤਿਗੁਰ ਪੁਰਖ ਦਇਆਲ ਹੋਇ ਵਾਹਿਗੁਰੂ ਸਚੁ ਮੰਤ੍ਰ ਸੁਣਾਯਾ॥
sathigur purakh dhaeial hoe vahiguroo sach manthr sunaya||

Becoming kind, the Guru recites true mantra Vaheguru for him.

13. Page1016 Line 11 Raag Amrit Keertan: Rehat Nama Shabad :1984 - ran mai jaa-e naa kabhoo bhaajay

ਵਾਹਿਗੁਰੂ ਨਿਤ ਬਚਨ ਉਚਾਰੇ ॥
vahiguroo nith bachan oucharae ||

14. Page1016 Line 12 Raag Amrit Keertan: Rehat Nama Shabad :1984 -

ran mai jaa-e naa kabhoo bhaajay

ਵਾਹਿਗੁਰੂ ਕੋ ਹਿਰਦੈ ਧਾਰੈ ॥
vahiguroo ko hiradhai dhharai ||

15. Page1016 Line 14 Raag Amrit Keertan: Rehat Nama Shabad :1984 -

ran mai jaa-e naa kabhoo bhaajay

ਵਾਹਿਗੁਰੂ ਕੀ ਫਤੇ ਬੁਲਾਵੈ ॥
vahiguroo kee fathae bulavai ||

16. Page1016 Line 26 Raag Amrit Keertan: Rehat Nama Shabad :1984 -

ran mai jaa-e naa kabhoo bhaajay

ਵਾਹਿਗੁਰੂ ਗੁਰੁ ਮੰਤ੍ਰ ਸੁ ਜਾਪ ਕਰ ਇਸਨਾਨ ਪੜ੍ਹੈ ਜਪੁ ਜਾਪੁ ॥
vahiguroo gur manthr s jap kar eisanan parrhai jap jap ||

17. Page1016 Line 59 Raag Amrit Keertan: Rehat Nama Shabad :1984 -

ran mai jaa-e naa kabhoo bhaajay

ਕਰ ਇਸਨਾਨ ਪਵਿਤ੍ਰ ਹ੍ਵੈ ਬਹੈ ਵਾਹਿਗੁਰੂ ਬਿਨ ਅਵਰ ਨ ਕਹੈ ॥
kar eisanan pavithr hvai behai vahiguroo bin avar n kehai ||

18. Page1016 Line 68 Raag Amrit Keertan: Rehat Nama Shabad :1984 -

ran mai jaa-e naa kabhoo bhaajay

ਵਾਹਿਗੁਰੂ ਬਿਨ ਕਹੇ ਜੁ ਪਾਵੈ ਵੇਸ਼੍ਯਾ ਦਵਾਰੇ ਸਿਖ ਜੁ ਜਾਵੇ ॥
vahiguroo bin kehae j pavai vaesha dhavarae Sikh j javae ||

So far: 18 minus 7 from Bhai Gurdas equals 11 to start. I will continue.

Now that was in the Raag Kirtaan Index. Here are 8 more so far from Sri Guru Granth Sahib. All in praise of Guru Ram Das, by Baghat Gayand.

1. Page1402 Line 11 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥
vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||
Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.

2. Page1402 Line 14 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

3. Page1402 Line 18 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||2||7||

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||

4. Page1403 Line 2 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੩॥੮॥
sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||3||8||

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||3||8||

5. Page1403 Line 12 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥
saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa ||

Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever.

6. Page1403 Line 15 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਸੇਵਕ ਕੈ ਭਰਪੂਰ ਜੁਗੁ ਜੁਗੁ ਵਾਹਗੁਰੂ ਤੇਰਾ ਸਭੁ ਸਦਕਾ ॥੧॥੧੧॥
saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa ||1||11||

Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever. ||1||11||

7. Page1403 Line 18 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਿਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥
keeaa khael badd mael thamaasaa vaahiguroo thaeree sabh rachanaa ||

You have formed and created this play, this great game. O Waahay Guru, this is all You, forever.

8. Page1404 Line 2 Raag Sava-yay (praise of Guru Ram Das: Ga-yand

ਕੀਆ ਖੇਲੁ ਬਡ ਮੇਲੁ ਤਮਾਸਾ ਵਾਹਗੁਰੂ ਤੇਰੀ ਸਭ ਰਚਨਾ ॥੩॥੧੩॥੪੨॥
keeaa khael badd mael thamaasaa vaahaguroo thaeree sabh rachanaa ||3||13||42||

You have formed and created this play, this great game. O Waahay Guru, this is all Your making. ||3||13||42||

We are up to 19, if we count raag kirtann separately from verses in SGGS. Signing off. Will continue tomorrow.

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ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe.

Your effort is gr8.

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

I was autoposted! But thank you.

__________________
ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe.

Which copy Of SGGS ji do you refer? From which site can it be downloaded.?
Thx!

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

you rock, Antonia!

i only knew of the ones by Bhagat Gayand... thanks for the effort!

__________________

I refer to above query.
As my source of information is only internet, I have to say that it should be some site that I got the information about 'waheguru' being the word that Guru nanak dev ji meditated upon. I am sorry that I cannot give the exact source.Anyone who has the authentic reference may kindly post here.

__________________

~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

God In sikhi



GOD, a term used to denote any object, of worship or evocation, signifies the belief of most modern religions in the existence of a Supreme Being who is the source and support of the spatio temporal material world. Theologians remember Him by the name of God. The fundamental belief of Sikhism, too, is that God exists, not merely as an idea or concept, but as a Real Being, indescribable yet not unknowable. The Gurus, however, never theorized about proofs of the existence of God. For them He is too real and obvious to need any logical proof. Guru Arjaun, says, "God is beyond colour and form, yet His presence is clearly visible" (GG,74), and again, "Nanak's Lord transcends the world as well as the scriptures of the east and the west, and yet he is clearly manitc.st" (GG.397). In any case, knowledge of the ultimate reality is not a matter for reason; it comes by revelation of Himself through nadar or grace and by amibhava or mystical experience. Says Guru Nanak, '"budhi pathi na palai bahu chuturdud bhai milai mani bhane (He is not accessible through intellect, or through mere scholarship or cleverness at argument; He is met, when He pleases, through devotion)" (GG, 436). Sikhism as a religion is uncompromisingly monotheistic.

The Gurus have described God in numerous ways in their hymns included in the Guru Granth Sahib, but the finicky of the deity is consistently emphasized throughout. Briefly, God for the Sikhs as described in the mul mantra, basic formula of the faith, viz. Ik oankar sat nam karta purakh nirbhau nirviar akal muruth ajuni saibhang gurparsad, is the "One Supreme Being, the Immutable and Eternal Name, the Creative Masculine Principle, Without fear and Without rancour, the Timeless Verity, Unincarnated and SelfExistent, known through His grace." Ik Oankar is a variation of the mystic monosyllable Om (also known as anahata nada, the unstruck sound) first set forth in the Upanisads as the transcendent object of profound religious meditation. Guru Nanak prefixed the numeral one (ik) to it making it Ik Oankar or Ekankar to stress His oneness. He is named and known only through His immanent nature. Almost all of His names are attributive. The only name which can be said to truly fit his transcendent state is Sati or Satinam (Sanskrit satya), the changeless and timeless Reality. He is transcendent and all pervasive at the same time. Transcendence and immanence are two aspects of the same single Supreme Reality. He is immanent in the entire creation, but the creation as a whole fails to contain Him fully. As says Guru Tegh Bahadur, Nanak IX, "He has himself spread out His own maya which He Himself oversees; many different forms He assumes in many colours, yet he stays independent of all" (GG, 537). God is Karta Purakh, the Creator Person. He created the spatio temporal universe not from some preexisting physical element, but from His own Self. Universe is His own emanation. It is not maya or illusion but is real (sati) because, as say Guru Arjan, "True is He and true is His creation because all has emanated from God Himself" (GG. 291). But God is not identical with the universe. The latter exists and is contained in Him and not vice versa. God is immanent in the created world, but is not limited by it. "Many times He expands Himself into such worlds but He ever remains the same One Ekonkar" (GG, 276). Even at one time "there are hundreds of thousands of skies and nether regions" (GG, 5). Included in sach khand, the figurative abode of God, there are countless regions and universes" (GG, 8). Creation is "His sport which He Himself witnesses, and when He rolls up the sport, He is His sole Self again" (GG, 292). He Himself is the Creator, Sustainer and the Destroyer. What is the Creator's purpose in creating the universe? It is not for man to enquire or judge the purpose of His Creator. To quote Guru Arjan again, "The created cannot have a measure of the Creator; what He wills, 0 Nanak, happens" (GG, 285). For the Sikhs, the Creation is His pleasure and play. "When the showman beat His drum, the whole creation came out to witness the show; and when He puts aside his diguise. He rejoices in His original solitude" (GG, 174, 291, 655, 736). Purakhu added to Karta in the Mul Mantra is the Punjabi form of Sanskrit purusa, which literally means, besides man, male or person, "the primeval man as the soul and original source of the universe; the personal and animating principle; the supreme Being or Soul of the universe." Purakh in Mul Mantra is, therefore, none other than God the Creator. The term has nothing to do with the purusa of the Sankhya school of Indian philosophy where it is the spirit as a passive spectator of prakriti or creative force. That God is nirbhau (without fear) and nirvair (without rancour) is obvious enough as He has no sank or rival. But the terms have other connotations, too. Nirbhau not only indicates fearlessness but also the absence of tearfulness. It also implies sovereignty and unquestioned exercise of Will. Similarly, nirvair implies, besides absence of enmity, the positive attributes of compassion and impartiality. Together the two terms mean that God loves His handiwork and is the Dispenser of impartial justice, dharamnidu. Guru Ram Das, Nanak IV, says: "Why should we be afraid, with the True One being the judge. True is the True One's justice" (GG,84).God is Akal Murat, the Eternal Being. The timelessness involved in the negative epithet akal has made it popular in tradition as one of the names of God, the Timeless One, as in Akal Purukh or in the slogan Sat Sri Akal (Satya Sri Akal). One of the most sacred shrines of the Sikhs is the Akal Takht, the Eternal Throne, at Amritsar. Murat here does not mean form, figure, image or idol. Sikhism expressly forbids idolatry or image worship in any form. God is called Nirankar, the Formless One, although it is true that all forms are the manifestations of Nirankar. Bhai Gurdas, the earliest expounder and the copyist of the original recension of Guru Granth Sahib, says: "Nirankar dkdru hari.joli sarup anup dikhdid (The Formless One having created form manifested His wondrous refulgence" (Varan, XII. 17). Murat in the Mul Mantra, therefore, signifies verity or manifestation of the Timeless and Formless One.God is Ajum, Unincarnated, and Saibhan (Sanskrit svayambhu), Selfexistent. The Primal Creator Himself had no creator. He simply is, has ever been and shall ever be by Himself. Ajum also affirms the Sikh rejection of the theory of divine incarnation. Guru Arjan says: "Man misdirected by false belief indulges in falsehood; God is free from birth and death... May that mouth be scorched which says that God is incarnated" (GG, 1136). The Mul Mantra ends with gurprasadi, meaning thereby that realization of God comes through Guru's grace. "Guru" in Sikh theology appears in three different but allied connotations, viz. God, the ten Sikh Gurus, the enlightened ones and enlighteners, and the gurshabad or Guru's utterances as preserved in the Guru Granth Sahib. Of God's grace, Gurus instruction and guidance and the scriptural sabad (Sanskrit, sabda, lit. Word), the first is the most important, because, as nothing happens without God's will or pleasure. His grace is essential to making a person inclined towards a desire and search for union with Him. God in Sikhism is thus depicted in three distinct aspects, viz. God in Himself, God in relation to creation, and God in relation to man. God by himself is the one Ultimate, Transcendent Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever existent, Immutable, Ineffable, All by Himself and even Unknowable in His entirety. The only nomenclatures that can rightly be applied to Him in this state of sunn (Sanskrit, sunya or void) are Brahma and Parbrahma (Sanskrit, Parbrahman) or the pronouns He and Thou. During a discourse with Siddhas, Hindu recluses, Guru Nanak in reply to a question as to where the Transcendent God was before the stage of creation replies, "To think of the Transcendent Lord in that state is to enter the realm of wonder. Even at that stage of sunn, he permeated all that Void" (GG, 940). This is the state of God's sunn samdahl, selfabsorbed trance. When it pleases God, He becomes sarguna (Sanskrit, saguna, with attributes) and manifests Himself in creation. He becomes immanent in His created universe, which is His own emanation, an aspect of Himself. As says Guru Amar Das, Nanak III, "This (socalled) poison, the world, that you see is God's picture; it is God's outline that we see" (GG, 922). Most names of God are His attributive, action related signifiers, kirtaa nam (GG, 1083) or karam nam Dasam Granth [Japu]. God in the Sikh Scripture has been referred to by several names, picked from Indian and Semitic traditions. He is called in terms of human relations as father, mother, brother, relation, friend, lover, beloved, husband. Other names, expressive of His supremacy, are thakur, prabhu, svami, sah, patsah, sahib, sain (Lord,Master). Some traditional names are ram, narayan, govind, gopal, allah, khudda. Even the negative terms such as nirankar, niranjan et al. are as much related to attributes as are the positive terms like data, datar, karta, kartar, dayal, kripal, etc. Some terms peculiar to Sikhism are nam (lit. name), sabad (lit. word) and Vaheguru (lit. Wondrous Master). While nam and sabad are mystical terms standing for the Divine manifestation and are used as substitute terms for the Supreme Being, Vaheguru is an ejaculatory phrase expressing awe, wonder and ecstatic joy of the worshipper as he comprehends the immenseness and grandeur of the Lord and His Creation. Immanence or All pervasiveness of God, however, does not limit or in any way affect His transcendence. He is Transcendent and Immanent at the same time. The Creation is His Hid or cosmic play. He enjoys it, pervades it, yet Himself remains unattached. Guru Arjan describes Him in several hymns as "Unattached and Unentangled in the midst of all" (GG, 102, 294, 296); and "Amidst all, yet outside of all, free from love and hate" (GG, 78485). Creation is His manifestation, but, being conditioned by space and time, it provides only a partial and imperfect glimpse of the Timeless and Boundless Supreme Being. That God is both Transcendent and Immanent does not mean that these are two phases of God one following the other. God is One, and He is both nirguna and sarguna. "Nirguna sargunu hari hari mera, (God, my God is both with and without attributes)," sang Guru Arjan (GG, 98). Guru Amar Das also had said, "Nirguna sarguna ape soi (He Himself is with as well as without attributes)" (GG, 128). Transcendence and Immanence are two aspects of the same Supreme Reality. The Creator also sustains His Creation compassionately and benevolently. "My Lord is ever Fresh and ever Bountiful" (GG, 660);"He is the eradicator of the pain and sorrow of the humble" (GG, 26364). The universe is created, sustained and moved according to His Hukum or Divine Will, and Divine purpose. "The inscrutable hukam is the source of all forms, all creatures.... All are within the ambit of hukam; there is nothing outside of it." (GO p. l). Another principle that regulates the created beings is karma (actions, deeds). Simply stated, it is the law of cause and effect. The popular dictum "As one sows so shall one reap" is stressed again and again in the Guru Granth Sahib (GG, 131, 176, 309, 316, 366, 706, 730). The created world though real is not eternal. Whenever God desires, it merges back into His Timeless and Formless Self. Guru Gobind calls this process of creation and dissolution udkarkh (Sanskrit, utkarsana) and dkarkh (Sanskrit, dkarsana), respectively: "Whenever you, 0 Creator, cause udkarkh (increase, expansion), the creation assumes the boundless body; whenever you effect dkarkh (attraction, contraction), all corporeal existence merges in you[1]" {Renali Chaupai). This process of creation and dissolution has been repeated God alone knows for how many times. A passage in the Sukhmam by Guru Arjan visualizes the infinite field of creation thus: Millions are the mines of life; millions the spheres; Millions are the regions above; millions the regions below; Millions are the species taking birth. By diverse means does He spread Himself. Again and again did He expand Himself thus,But He ever remains the One Ekankar. Countless creatures of various kinds Come out of Him and are absorbed back. None can know the limit of His Being; He, the Lord, 0 Nanak! is all in all Himself. (GG, 27576) Man, although an infinitesimal part of God's creation, yet stands apart from it in so far as it is the only species blessed with reflection, moral sense and potentiality for understanding matters metaphysical. In Sikhism, human birth is both a special privilege for the soul and a rare chance for the realization of union with God. Man is lord of earth, as Guru Arjan says, "Of all the eight million and four hundred thousand species, God conferred superiority on man" (GG, 1075), and "All other species are your (man's) waterbearers; you have hegemony over this earth" (GG, 374). But Guru also reminds that "now that you (the soul) have got a human body, this is your turn to unite with God" (GG, 12, 378). Guru Nanak had warned, "Listen, listen to my advice, 0 my mind! only good deed shall endure, and there may not be another chance" (GG, 154). So, realization of God and a reunion of atma (soul) with paramatma (Supreme Soul, God) are the ultimate goals of human life. The achievement ultimately rests on nadar (God's grace), but man has to strive in order to deserve His grace. As a first step, he should have faith in and craving for the Lord. He should believe that God is near him, rather within his self, and not far away. He is to seek Him in his self. Guru Nanak says: "Your beloved is close to you, 0 foolish bride! What are you searching outside?" (GG, 722), and Guru Amar Das reassures: "Recognize yourself, 0 mind! You are the light manifest. Rejoice in Guru's instruction that God is always with (in) you. If you recognize your Self, you shall know the Lord and shall get the knowledge of life and death" (GG, 441). The knowledge of the infinitesimal nature of his self when compared to the immenseness of God and His creation would instil humility in man and would rid him of his ego (a sense of I, my and mine) which is "the greatest malady man suffers from" (GG, 466, 589, 1258) and the archenemy of nam or path to God Realization (GG, 560). Having surrendered his ego and having an intense desire to reach his goal (the realization of Reality), the seeker under Guru's instruction {gurmati) becomes a Gurmukh or person looking guruward. He meditates upon nam or sabda, the Divine Word, while yet leading life as a householder, earning through honest labour, sharing his virtuals with the needy, and performing self abnegating deeds of service. Sikhism condemns ritualism. Worship of God in the Sikh way of life consists in reciting gurbni or holy texts and meditation on nam, solitary or in Sangat or congregation, Kirtan or singing of scriptural hymns in praise of God, and Ardas or praycr in supplication. 1. Sabaddrth Sri Guru Cranth Sahib. Amritsar, 1959
2. Jodh Sirigh, Bhai, Gurmafi Nimayn. Amritsar -.s.u, 1932
3. Pritam Sirigh, ed., Sikh Phalsaphe di Rup Re.khd. Amritsar, 1975
4. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944
5. Kapur Singh, Parasaraprasna. Ainritsar, 1989

[1] I would not be knowin about this.Reader/Members may kindly advise.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

* M.S. Rahi, M.A., L.L.B., Ph.D., Advocate, Supreme Court & Punjab High Court, Chandigarh.

The concept of Indian nationalism had its beginning in the birth of Sikhism after many centuries of mental slavery and life of indignity of the people in the Indian sub-continent. Guru Nanak was the first great personality to talk feelingly about Hindustan and its inhabitants. He openly condemned Babar’s attack on Hindustan, his inhuman brutalities on the people and, courageously suffered imprisonment for that. He was equally harsh on the coward, irresponsible and morally decrepit rulers of those days in Hindustan. His Bani is a clear statement on Indian nationalism if the same is to be read from politico-religious angle. Dr. Sir Mohammed Iqbal pinpointed this aspect of Guru Nanak’s personality and teachings, when he wrote in his poem,: ‘Nanak’:
"Phir uthi awaz ik tauhid ki Punjab se
Hind ko ik mard-e-kamil ne jagaya Khwab se".
(Once again a spiritual movement started from Punjab, and a superman shook India from a deep slumber.)

Guru Nanak’s Sikhism taught the people to face life in all its dimensions with self respect, and die for the same, if need be. This approach to life and its problems found further growth in the life of each Sikh Guru and the subsequent Sikh history. It was Guru Gobind Singh’s unique personality, and unparalleled sacrifices for the honour of the people, which consolidated the position of Indian nationalism, and put it on solid footing for its further growth. Finally, it fell to the share of the Sikhs to put a final stop to the foreign invasions against India. The Sikh Raj came but could not remain for long. The British liquidated the Sikh Raj but they did not dare to liquidate the Sikh identity. The local hostile forces attempted to dilute the Sikh identity during the last quarter of 19th century but the Singh Sabha movement arose and checked its tide.


The Sikhs played an important role during India’s independence movement. When at the end of the Second World War Second, the departure of the British from India become certain, the Congress started adopting an indifferent attitude towards the minorities in India and specially towards the Sikhs. The reading of chapter, Partition of India - Legend and Reality, as set out by H. M Seervai in his book ‘Constitutional Law of India’, clearly shows that partition was thrust upon India by the adamant and communal attitude of the prominent Congress leaders. To clearly bring out the reality of that situation, after painstaking research in his book, Eight Lives: A Study of the Hindu-Muslim Encounter, is no less a person than Rajmohan Gandhi, a grandson of Mahatama Gandhi.


The last days of British Rule: The Sikh leaders were reduced to the position of nonentities during the Viceroyalty of Lord Mountbattan. They had not much say even in the decision making regarding the Sikhs. They could not check hasty implementation of Radcliffe’s Award in Punjab, where vital interest of the Sikhs were involved, and thousand upon thousands Sikhs were massacred because of that reason only. The research on the papers of the last five day’s of Lord Mountbattan’s Viceroyalty, has left nothing to anybody’s imagination for the irresponsible role played by him in taking care of the lives and interests of the Sikhs. The date of transfer of power was preponed from 30, June, 1948 to 15 August, 1947 without any justification. No proper arrangements were made inspite of the indications of serious trouble in Punjab. Sir Evan Jenkins, then Governor of Punjab, wrote to Mountbattan on 13 July, 1947, that "the communal feeling in Punjab were unbelievably bad, and the Sikhs believe that they will be expropriated and massacred in the West Punjab and smothered by the Hindus and the Congress generally in the East Punjab". No notice was taken, and in the communal holocaust, thousands of Sikhs and others lost their lives. The historians have put the blame on the callous haste of Mountbattan in transferring the power in collusion with the Congress leaders. The untold miseries and anguish of the people of Punjab were lost in the celebration of the Indian Independence. Mountbattan admitted this fact when questioned in view of what happened in 1947. "History will pronounce on Mountbattan the dread sentence for his great betrayal", wrote Ziegler in his celebrated biography of the Viceroy.


Independence and the Constitution Making: The Independence of India was won at an awesome price. The Sikhs paid much bigger price than their numbers in India. The time came to frame the constitution for the Republic of India. The constituent assembly was reconstituted for that purpose in August, 1947. After long deliberations, the lengthiest constitution, with many good provisions, was framed. But when the question to define the identity of the Sikhs and Sikhism came, a practical joke was played on the Sikhs. The Sikhs were clubbed with the Hindus, diluting the independent identity of Sikhism being an independent religion. The objections raised by the Sikh members were ignored. Two Sikh members of the Constituent Assembly, in total frustration, refused to put their signatures on the final draft of the Constitution of India. The main grudge of the Sikhs is regarding Article 25 of the Constitution of India, which reads under :-

"Freedom of conscience and free profession, practice and propagation of religion - (1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practice and propagate religion. (2) Nothing in this article shall affect the operation of any existing law or prevent the State from making any law -

(a) regulating or restricting any economic, financial, political or other secular activity which may be associated with religious practice;

(b) providing for social welfare and reform or the throwing open of Hindu religious institutions of a public character to all classes and sections of Hindus.
Explanation 1 - The wearing and carrying of Kirpans shall be deemed to be included in the profession of the Sikh religion.
Explanation II - In the sub-clause (b) of clause (2), the reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jaina or Buddhist religion, and the reference to Hindu religious institutions shall be construed accordingly".


The reading of clause (2)(b) and explanation II of the Article, shows that the members of the Constituent Assembly were not well conversant with the history of Sikhism, its principles, traditions and culture. The clubbing of Sikhs with the Hindus, Jains, and Buddhist, in explanation II, certainly gives wrong impression regarding the independent identity of Sikhism and the nature of it’s institutions. It is pointed out that the device of ‘legal fiction’ or deeming, which is used in this enabling clause, cannot be honestly and appropriately used in the matters of two different religions.


The legal fiction is created only for some definite purpose, and it means an assumption that something is true irrespective of whether it is really true or not. No such assumption can be correctly made in the case of religion, as the basic tenets of one religion may be diametrically opposed to each other. The result would be disastrous in such cases. So whichever view is taken of this Explanation, it comes out after legal and historical analysis that the Constitution-makers could not make appropriate use of legal fiction in the context of history of the Hindu and the Sikh religious institutions. This device may be successful in developing the forms of Court action in other matter but it cannot be of much help in the matters of religion.
The result of such a wrong use is obvious in this Explanation of Article


25. The sovereign doctrinal identity of Sikhism, which distinguish it from Hinduism, has got affected and has put a question mark on its independent status as a religion in the comity of religions of the world. The constitutional safeguards which have been given to the minorities to preserve their Socio-cultural entity, certainly got weakened in the case of the Sikhs by the illogical application of ‘legal fiction’ in this enabling clause of Article



25. That there are some similarities between the two religions cannot be a ground to club them together in a ‘legal fiction’, which is capable of creating misunderstanding in regard to the true essence of a religion. It can be successfully argued that the examples are not lacking to show, how the various religions of the world had drawn from each other, and Sikhism is no exception. Some scholars are of the view that Guru Nanak’s Japuji is the quintessence of Islam, and others say that it is the quintessence of Vedas. That is not the complete truth. Guru Nanak and the other Gurus were creative and original thinkers, who created many novel ideas and institutions for the service of humanity - the nature of which stand clouded by this forced clubbing of the Sikhs with the Hindus in Explanation II of Article 25. The supreme Court’s recent judgment, as reported in AIR 2000 SC 1421 (SGPC case) can be helpful in understanding the implications of this enabling clause of Article 25 of Constitution of India.



There is no doubt that Sikhism and the Sikhs have been clubbed with Hinduism for a very limited purpose in Article 25 of the Constitution. But the same creates wrong impression that Sikhism is a part of Hinduism. The history of Jainism and Buddhism in India clearly show what is the position of these religions after going through the process of conscious assimilation. The Sikhs are apprehensive that their religion may face the same fate. The Constitution of a country is a primal law of the land and, whatever is written there is taken very seriously all over the world. The statements of persons like K. S. Sudarshan, and others of the same hue, have their roots in such clubbing of Sikhism with Hinduism in the Constitution of India.
Therefore, this article has the potential of misleading the people regarding the real status of Sikhism as a religion. No harm would be done to anybody or a religion if the word ‘Sikh’ is omitted from explanation II of the Article 25 of the Constitution of India. This minor amendment would be a step in the right direction, showing respect to the sentiments of the Sikh masses, and winning over their deep trust in the polity of India. This minor amendment would also remove their long standing demand, which is time and again raised after the statements made to confuse the identity of the Sikhs.



Implications of Sikh Identity: One more confusion is created by the combined reading of Article 25 Clause 2 (b) and Explanation II to the Article thereof, which provided for the throwing open of Hindu religious institutions of public character to all classes of the Hindus. This clause creates a very embarrassing situation, when the Hindu institutions is substituted by the word Sikh institutions. The meaning of the same becomes as if the Sikh Institutions are not open to all classes of the Sikhs and state assistance is required for that purpose. It is known fact that, from the very beginning, Sikh institutions were open to all classes of the people - not only to the Sikhs. Sikhism does not believe in any kind of distinction based on caste, creed and sex. Nobody can be stopped from entering any Gurdwara, or any other Sikh institution on the basis of his religion. That would be something against the principles of Sikhism. The wording of this Article creates confusion regarding the history of Sikhism and the nature of its institutions. The word, "Sikh" requires to be deleted from explanation II of the Article 25 to remove confusion regarding the true identity of Sikhism. Sikhism should be described as one among the many religions of India, not as one part among the many parts of Hinduism.
The other implication of clubbing the Sikh institutions with the Hindu institutions in Art. 25 (2)(b) comes out, when the position of the Sikh institutions is seen vis-a-vis Christian, Muslim and Parsee institutions. Do the Sikh institutions need the assistance of this Art., or any other law, to throw them open to all classes of the Sikhs or other people, and Christian, Muslim and Parsee institutions need no such assistance? Is it not an aspersion on the character of the Sikh Institutions, contrary to the fundamental tenets of Sikhism? Equality of all human being is something basic to Sikhism. "Manas ki jaat sabai eki pachan bo", - recognize all humanity as one, is the commandant of the Guru to all the Sikhs. A Sikh, who does not believe in this, and does not practice this in his everyday life, is not a Sikh at all. Four doors of Golden Temple, in all directions symbolized this fundamental aspect of Sikhism. This clause and Explanation II of Art. 25 confuses this basic aspect of Sikhism, and casts a shadow of doubt on the nature of Sikh institutions and their openness to whole humanity. There is no question of throwing open any Sikh institution with the assistance of any law as these are open to all people from their very inception. Therefore, Art. 25 (2)(b) and Explanation II touch the basic principle of Sikhism in a wrong way, and damage its identity. The limit of any law is that it cannot reform a religion out of existence or destroy its basic tenets. Moreover, the apparent conflict between Art. 25 (2)(b) and Art. 26 (b) can be easily resolved by limiting the operation of Art. 25 (2)(b) and explanation II only to Hindu institutions exclusively, and leaving out the Sikh institutions. The relevant part of Art. 26 of the constitution reads as under :
"26: Freedom to manage religious affairs.- Subject to public order, morality and health, every religious denominations or any section thereof shall have the right-
(a)..................
(b) to manage its own affairs in matters of religion;
(c).....................
(d)....................."
The reading of this part shows, if full effect is given to this, then the provisions of Art. 25 (2)(b) would be rendered nugatory. The Supreme Court found the solution by applying the rule of harmonious construction, saying that, this Art. be read as subject to Art. 25 (2)(b), when a case arose in 1958 (SCR, 912), but no case has arisen regarding the Sikh institutions till today. The reason is not far to seek, as Art, 25(2)(b) has no relevance to the Sikh institutions. Guru Nanak’s institution of langar, and his taking Mardana, a Muslim Mirasi as his companion to show equality between man and man, would lose their meaning if this Art. is found enforceable against the Sikh institutions. Therefore, this unhistorical bracketing of the Sikhs with the others must be rectified in the interest of Justice as declared to be secured in the Preamble of The Constitution of India. It is commonly known that the Indian Constitution is as much a civilizational document as it is a political one. The socio-cultural, economic and political ideals of the Indian people, though are incorporated in the Fundamental rights, duties and the Directive Principles, but wherever some lapse and ambiguity has remained, the same should be rectified in the interest of the concerned people.


Even the Supreme Court of India, in the case of Shiromani Gurdwara Parbandhak Committee (SGPC), Amritsar, reported in AIR 2000 S.C. 1421, has observed, "the belief and faith of two different religions are different, there is no question of equating one with the other". It clarifies the identity of Sikhism and the nature of its institutions. The Supreme Court of India further observed in this judgment, "though it is true Guru Granth Sahib is a sacred book like others but it cannot be equated with these other sacred books in that sense. As we have said above, Guru Granth Sahib is revered in Gurdwara like a ‘Guru’ which projects a different perception. It is the very heart and spirit of Sikhism. The reverence of Guru Granth on the one hand and other sacred books on the other hand is based on the different conceptual faith, belief and application.
One other confusion regarding the description of Sikhism in the Constitution of India is that it has been described differently in the Constitution (Scheduled Caste Order) 1950. In this Order, Sikhism has been shown as an independent religion. In a case reported in AIR 1965 Supreme Court, page 1179, i.e. Punjab Rao v. Dr. DP Meshram and others, it is observed that, "What CL. (3) of the Constitution (Scheduled Castes) Order, 1950 contemplates that for a person to be treated as one belonging to a Scheduled Caste within the meaning of the order he must be one who professes either Hindu or Sikh religion. If a public declaration is made by a person that he has ceased to belong to his old religion and has accepted another religion, he will be taken as professing the other religion irrespective of whether the conversion to another religion was efficacious. The word ‘profess’ in the Presidential Order appears to have been used in the sense of an open declaration or practice by a person of the Hindu (or the Sikh) religion, where, therefore, a person says, on the contrary, that he has ceased to be a Hindu, he cannot derive any benefit from that order".

The point is this: somewhere in the Constitution, Sikhism has been clubbed with Hinduism and, at other places, it is shown as an independent religion. It is desired that Sikhism should be harmoniously mentioned in the Constitution of India and other Laws as an independent religion, keeping in view its history, traditions and culture. When Sikhism has been universally acknowledged as an independent religion, there is no point in describing Sikhism in any other manner in the Constitution of India. Whatever description dilutes the independent and distinctive identity of Sikhism, should be deleted from the Constitution. The present Constitution Review Committee should ensure that the age old Indian ethos of co-existence finds proper expression in every part of the Constitution.


In summing up, this is only to be said that currently the Sikhs should concentrate their efforts to get the Sikhs and Sikhism properly described and defined in the Constitution of India. The other problems, like the structure of Indian federalism and autonomy in many other matters, will get solved with the co-operation of many other States of India. It is to be understood by the Sikhs that in the matter of the Sikh religion, they are all alone, and more concerted efforts would be required on their part to get the historical wrongs rectified in the Constitution of India. This would be one of their major Constitutional achievement after the independence of India. Therefore, this should be their main priority before the Constitution Review Committee.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Need to Correct the Hindu Perception of Sikhism

* Dean, Faculty of Humanities & Religious Studies, Punjabi University, Patiala.
From time to time Hindu-Sikh relationship suffers diverse kinds of strain for various reasons. For a decade and more, a vicious debate has been built-up, in a subtle but premeditated framework, by cartain non-Sikh organizations pretending to propagate the message of Guru Granth Sahib, the Dasam Granth and the Sikh religion. The problem with Sikhs is that they do not believe in semantics and hardly ever care to understand or scrutinize the designs of the hidden forces. The ordinary Sikh regards all humanity as friend and loves to socialize with the Hindu as well as with other fellow human beings. This sentiment is not reciprocated.


Confusion: It is a well know fact that Swami Dayanand, - the 19th century reformer – was born and brought up in Gujarat, educated in Madhya Pradesh and traveled to Bengal, but his movement, Arya Samaj could not take roots anywhere in these liberal regions. In contrast, after listening to his non-dual philosophy, his ideas about the equality of castes, the Sikhs of Punjab invited him to deliver his sermons because, three centuries earlier, the Sikh Gurus, by propagating their tenets had already expanded the vision and horizon of the people here. The perennial knots of caste system were considerably loosened and the gaps between the so-called lowly and the high-caste had been minimized. Assuming this love and regard as the weakness of the people here, when besides eulogization of Hinduism and declaration of its supremacy, Swami Dayanand started using low level abusive terminology for the Sikh Gurus, especially Guru Nanak, the fountainhead of Sikhism. Then the Sikhs awoke from their slumber of complacence. The result was severe opposition of the Swami, which ultimately divided the harmonious life of Punjabis in two warring camps who, upto day, are not at peace with one another. So much so that Bhai Kahn Singh had to write a book – ‘Hum Hindu Nahin’.


After six-seven decades of this episode, in the same way W.H. Mcleod, a priest at Christian College, Batala, studied Sikhism after learning Punjabi language. He wrote a book on the religion of Sikh people. Almost all the Sikh schlars pampered him, and honours were heaped upon him. Many well-meaning historians of this land became his staunch followers. With the props of his fame, knowledge of English writing and, above all, his agility, when he started the condemnation of the Janam Sakhi which are foundation of Sikh belief and further tried to establish that Guru Nanak never went out of Punjab, let alone Assam in the east and Baghdad and Mecca in the west, the Sikhs got a rude shock. Meanwhile, having completed task given him by his masters he left Batala and the confusion created by him is being suffered by Sikh community upto this day. His followers are still on the job which he left incomplete, and the Sikh studies are almost ata stand still.


Misinformation: During the last two decades, many societies have been created, many institutes came into existence, many self styled professors and scholars came to plough the field of Sikhism; and many a Missionary College being run with the financial help of ‘sangats’ in the West have emerged. But instead of bringing into focus the egalitarianism of Sikh thought and its all-embracing down to earth doctrines, the Sikh principles are being blurred and befogged by creating unsavory controversies and offering lopsided solutions. Last 15-20 years have not witnessed much spontaneous writings on