- Jun 1, 2004
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Gurbani's Correct Interpretation: A Rejoinder by Baldev Singh
Contributed by VaheguruSeekr (Tejwant Ji)
Joginder Singh, a retired principal from Chandigarh, in his article Gurbani's Correct Interpretation published in the Abstacts of Sikh Studies (January - March 2003, p. 34-38), has accused Gurbaksh Singh Kala Afghana and I of damaging Sikhism. This short article is poorly written out of anger, and it is full of errors and misinterpretations. The editors published it without any comment, which does not reflect well on the journal. Moreover, the editors did not even acknowledge the receipt of my rebuttal to Joginder Singh's article.
Joginder Singh has criticized my interpretation of ardas (Sikh congregational prayer) and the concept of "aape gur chela."1 I would like to draw the kind attention of the editors of Abstracts of Sikh Studies to some of the statements made by Sardar Joginder Singh.
"There is no count of snipers targeting Sikhism from without. Weren't our mod-parents, politicians and clergy enough from within? A new crop of removers of distortions has now arisen to confuse Sikh religion further. Their doings are further fraught with the worst type of consequences. This humble write up has been necessitated by the articles of two such removers of distortions, Sardar Baldev Singh and Sardar Gurbakhsh Singh Kala Afgahana. The writing or unwitting travesty of truth contained in this statement, I shall discuss later. If I had not been stung by what I am going to discuss now, I would not have lifted my pen. It can be possible that neither the author nor the editor have ever heard or read through the Guru Ji's towering divine composition, Sukhmani Sahib? Are they really not conversant with, "Bhagauti Bhagwant bhagat ki rang"?
"I leave it to the judgement of the readers to divine what will happen to our religion when our scholars and magazines will begin to commit blasphemy of ignoring the gurus word and high lighting the vague definitions in order to trifle with our basic heritage? My humble appeal is that without adequate knowledge of our heritage let us not fall into the trap of creating new fissures and schisms in our much-wronged religion. Instead of wasting our energies on trivia let us concentrate our efforts to solve the solid problems which face us today. If he is not, then, the author is and the editor guilty of blasphemy.
"Now I am constrained to express my feeling of deep hurt caused by these rigmaroles. Our so-called pathfinders choose a fallacious subject and then, to confuse the Sikhs, weave an endless rope of sand around it. Being the humblest of humble, Sikh who is unable to measure upto Guru's wishes (though he has not given up), I appeal to our writers and editors not to make a mockery of our sesiphire - We used the word mockery with a heavy heart knowing that progressiveness being the basic attribute of a Sikh, Guru and God."
These statements speak for themselves and need no further comment. However, in my opinion, such statements have no place in an international religious publication like the Abstracts of Sikh Studies. The narrative in this journal should reflect the language of a gurmukh (Godlike person). Moreover, the author has misread my statement and imagined views not present in my article. Besides, his article is loaded with extraneous matter, which is not relevant to my article or his criticism.
That being said, let me say a few words about my article, which is the subject of Joginder Singh's criticism. I had written a general article under the title Unresolved Theological Issues Facing The Sikhs, which was published in Sikh Virsa of August 2002 and The Sikh Bulletin of July 2002. However, the editor of Spokesman, without my consent, published only a portion of the article under a different title Distortion of Sikh Philosophy and History: The Sikh Writers More to be Blamed. The purpose of writing this article was to start a rational dialogue in the Sikh community to better understand issues and find rational solutions. I had sent a copy of the original article to the editors of Abstracts of Sikh Studies and requested them to point out all material, which Sardar Joginder Singh found hurtful, confusing, and a distortion of Nankian philosophy (teachings of Aad Guru Granth Sahib).
I am fascinated by the ardas approved by the Shiromani Gurudwara Parbandhak Committee (SGPC) not only for its language, which flows in poetic rhythm, but for the way it encapsulates Sikh history and philosophy in a pithy composition with a beautiful ending that reflects the universality of Nankian philosophy. However, I am not comfortable with the second and third lines and pritham bhgauti as I find it inconsistent with Nankian philosophy.
Ikonkar Sri Wahiguru ji ki Fateh
Sri BhgautiiJi shae
Var Sri Bhgauti ji ki Patshahi dasvein
Pritham Bhgauti simarkai...
This inconsistency prompted me to find out how and when these words came to be associated with the ardas. It is clear from Macaullife's translation that second and third line were not part of the ardas when he translated it.2 His interpretation starts and ends: "Sri Wahegur ji ki Fatah! Having remembered the Sword meditate on Guru Nanak. Through Nanak may Thy Name, O God, be exalted, and all prosper by Thy Grace! Sri Wahegur ji ka Khalsa! Sri Waheguru ji ki Fatah!"
He translates Bhgauti as Sword. Up to "May the tenth King, the holy Guru Gobind Singh, everywhere assist us" is the same as the modern version of ardas. However, it differs elsewhere. For example, there is no mention of "five beloved ones", "four sons of the tenth Guru," "forty immortals" and the gift of long hair. Also, it is much smaller in size than the SGPC ardas.
Dr. Gopal Singh's translation of ardas is noteworthy and revealing.3 In his translation, he completely ignores the first three lines and this is how he starts and ends: "Having first remembered Lord the God, call on Guru Nanak. Blest by Nanak, the Guru, may our spirits be ever in the ascendency. O God, may the whole world be blest in thy Will and Mercy." It is shorter in content than the SGPC ardas but larger than Macaullife's translation. His interpretation of the last line is different from that of Macauliffe. The footnote says that Guru Gobind Singh composed the first six lines. I think his start of the ardas is proper and consistent with Nankian philosophy. Sikh panth (community) should replace Bhgauti by Akal Purkh.
Why did Gopal Singh not include the first three lines in his translation? Dr. Singh is no more with us otherwise I would have asked him the question. We can only speculate! Dr. Gopal Singh was the first Sikh to translate the entire Aad Guru Granth Sahib (AGGS) into English. I think it was his understanding of Gurbani (sacred hymns of AGGS), which prompted him to drop the second and third line, as they are inconsistent with Gurbani.
Kapur Singh avoids the second line; otherwise it is a faithful translation of SGPC ardas4. His translation follows. "Formless-form, to God, the abiding Victory. Var Sri Bhagauti, composition of the tenth King. To begin with we invoke the Divine spirit of God and we remember Guru Nanak. May Thy Name, the Religion preached by Nanak, prevail and prosper forever and forever. May Thy Will be done wherein lies the good of all."
His interpretation of the last line is similar to that of Macauliffe. He translates Bhgauti as Divine spirit of God without giving any reference or reason. Moreover, it is confusing why he didn't use this meaning of Bhgauti for the second line he dropped and the third line in the translation? Nonetheless, on page 286 he says, "The opening part of this prayer, relating to the invocation of the nine predecessor Gurus, is an excerpt from a Punjabi composition of Guru Gobind Singh. It is called Var Sri Bhagauti JI Ki, which is abbreviated metrical version of a chapter of Markandeya purana called Durgasaptasati, seven hundred verses of which have been condensed into 55 stanzas."
If Var Sri Bhagauti JI Ki is a Pujabi version of Durgasaptasati then who added the first stanza relating to the invocation of the first nine Gurus as Markandeya purana was written long before the time of Sikh Gurus? Does Kapur Singh say that Guru Gobind Singh did the interpolation? Does he understand the implications of his statement? Probably, not as kachi bani (apocryphal composition) is condemned in AGGS. So Guru Gobind Singh cannot be the author of Var Sri Bhagauti JI Ki. Then who is the author?
Dr. Tharam Singh, a brilliant man with an analytical mind, who was a frequent contributor to the Abstracts of Sikh Studies, provides the answer to this question.
"The words, 'Padshahi 10th' have been used to deceive Sikhs into believing that these are the words used in supplication (ardas ) to the Almighty. Since the whole Var is dedicated to the goddess Chandi, there is no reason to believe that the first Pauri is not so intended. If Guru Gobind Singh is not the author of 54 od the Pauris, he can't be the author of the first Pauri either, the one that begins with pritham bhgauti simarkai. This is confirmed by Bhai Kahan Singh's explanation of the term Bhgauti in Mahan Kosh.
So this form of ardas from the first Pauri (stanza) of the Ballad has been foisted on the Sikhs just by adding the words 'Padshahi 10' to the title. We don't know just when this form was introduced. It must have come up after the death of Bhai Mani Singh, at the time these so-called Bachittar Natak Granths first surfaced." 5
According to Bhai Kahan Singh, Bhgauti means devotee, Bhagwati, Durgadevi, sword, and Mahakal.6 Mahakal is the name of Shivji in Hindu scriptures. In light of these doubts about the meaning of Bhgauti, I had included ardas among the "unresolved theological issues facing the Sikhs."
My comments on the first three lines and on pritham Bhgauti, which are subject of Joginder Singh's criticism, are given as:
First line: Victory to the Ineffable Almighy God, the Wonderful One. This expression is consistent with AGGS, however, it is not found in the AGGS.
Second line: Sri Bhgauti ji shae (invoking the blessing of Sri Bhgauti ji).
Third line: Var Sri Bhgauti ji ki Patshahi 10 (an ode to Sri Bhgauti ji by Patshahi 10).
Fourth line, the beginning: Pritham Bhgauti simarke (to begin with we dwell on Bhgauti).
The second and third line and the start of the fourth are not consistent with Nanakian philosophy.
My point by point response to Joginder Singh's criticism
Statement: "There is no count of snipers targeting Sikhism from without. Weren't our mod-parents, politicians and clergy enough from within? A new crop of removers of distortions has now arisen to confuse Sikh religion further. Their doings are further fraught with the worst type of consequences. This humble write up has been necessitated by the articles of two such removers of distortions, Sardar Baldev Singh and Sardar Gurbakhsh Singh Kala Afgahana."
Response: If the author had read and understood the opening paragraphs of my article, he would have been assured that there is no danger to Nankian philosophy. Besides, he would have found out why I wrote that article in the first place.
Earlier this year the Sikh-Diaspora-Yahoo Group discussed the position of Guru Nanak on the Bhagti Movement Lineage Chart. From the discussion I gathered that the members of this group were upset due to the position assigned to Guru Nanak on this chart. This reminds me of Bhai Bale Vali Janam Sakhi wherein the author has placed Handal Jateta (Hundal Jat) at the top, followed by Kabir and then Guru Nanak. Since the discovery of this janam sakhi, Sikhs have been reading it and preachers have been using it to tell mythical stories contradictory to Guru Nanak's teachings. As a matter of fact this is the most popular Janam Sakhi (biography) among preachers. In spite of the fact that Bhai Gurdas, who has listed the name of prominent Sikh associates of Guru Nanak, does not mention the name of Bhai Bala, though the name of Bhai Mardana is near the top. Bhai Bala was either a fictitious character or he was a member of the Handalia sect.
Generally, Sikhs are not bothered by the distortion of Sikh philosophy by janam sakhis and other literature: Dasam Granth, Gurbilas Patshahi 6, Hukam Namae, Rehitnamae, Gurbilas Patshahi 10, Sau Sakhi, Sarab Loh Granth, Suraj Parkash, Mehma Parkash, Bansawlinama, Bhagat Ratanawli and Bhatt Vahis. I forgot to mention the current false and mythical literature being generated by sant / babas (country preachers). Sikhs hear sakhis (stories) from this literature in Gurdwaras every Sunday but they never protest. Furthermore, they are not bothered by the destruction of the architectural heritage of Sikhs - the destruction of historical Gurdwaras by illiterate sants / babas in the name of kar-sewa (selfless service). However, when some non-Sikh slights Sikhism, they get upset.
Let me ask two questions and please reflect on it dispassionately. Does it really impact the importance of Guru Nanak's philosophy or his status as a Guru if somebody out of ignorance slights him in any way? Does it really affect our understanding of his Bani (composition) if somebody assigns him a spot on the heritage chart, which we don't like? We must understand that the interpretation of Sikhism depends on the level of intelligence of the people and other factors - like their knowledge of Sikhism, their own culture and religion, all of which influence their interpretation. Of course, there are malicious people, who do it intentionally.
Guru Nanak tackled such people by using humility as his shield and knowledge as his sword. On the other hand, we who lack proper understanding of Gurbani (sacred hymns of AGGS), get riled up and resort to other methods. It is much easier to shout or raise slogans and hold demonstration than to challenge an opponent with an intelligent and logical rebuttal. I think we should not worry about what others say about Guru Nanak, we should worry about our own ignorance of his philosophy. Guru Nanak's philosophy is based on Truth, it can withstand any attack. It is like a noble metal, no body can tarnish it. For example, did the derogatory remarks of Reverend Trumpp or Swami Daya Nanad about Guru Nanak and his Philosophy deter others from becoming his followers or understanding and lauding him and his philosophy? Certainly not, in my opinion.
Within few decades of Swami Daya Nand's attack, this is what the renowned philosopher poet Professor Iqbal said about Guru Nanak. "After the light of Buddha was extinguished in India, people's conscience went into deep slumber for hundreds of years making the life of Shudaras (members of the lowest caste) a living hell. Eventually, a call of 'unity of mankind under One and Only God' rose from the land of Punjab. And a 'perfect man' awakened the conscience of the people of India.7
More recently, Swami Ram Tirath Danda Sanyasi, a Sanskrit scholar, who studied Hindu and other religious scriptures, wrote a book declaring Aad Guru Granth Sahib as the superior most scripture and its contents as the most superior religious philosophy.8 I find Sri Osho Rajnish's translation of Japji more accurate than most of the translations done by Sikhs.
Statement: On the title page, the following zeal provoking words: "Who introduced spurious wording in the Sikh prayer?" are printed in bold relief and refer to Sardar Baldev Singh's article.
Response: These are not my words and they are not in my article. These are the words of the editor of Spokesman. I can understand why he put them on the front page.
Statement: Now let us look at the meaning of Bhgauti. The word has been used few times in AGGS and means bhagat (devotee). (Sardar Baldev Singh has given no reference relating to this meaning).
Response: I did mention the name of Mahan Kosh of Bhai Kahan Singh Nabha. Students of Gurbani know that it is one of the most useful sources of information for understanding Gurbani. For example, under Bhgauti the first meaning is devotee (bhagat) and there are three references to Gurbani where it has been used in that sense; and then there are other meanings, like Bhagwati, Durga Devi and kharg (sword).
Statement: In the last fourth line p-37, the author translates "Var Sri Bhgauti ji, Patshahi 10" as "ode to Sri Bhgauti ji, Patshahi 10." So for as I know, there are no Odes in Gurbani.
Response: The discussion was about ardas not Gurbani. I can't help if the author considers ardas as Gurbani. Besides, Var is translated as ballad or ode. Two well-known scholars, McLeod9 and Sangat Singh10 have translated it as ode.
Statement: In para one of page 37, the author says, "Some think that Guru Nanak Dev ji composed it (The ardas ).
Response: The author misread the statement. This statement is only about the last line of the ardas. The last line is very precious. However, there is confusion about it. Some think Guru Nanak Dev composed it, and others think it is sacrilegious to connect Guru Nanak's name with it because he did not write it. According to my understanding, it is neither of the two.
What it means is that the devotee beseeches the Almighty God to bless the ascendancy of Nanak's philosophy (religion) of Naam and the well-being of all according to His Will (Bhana). In earlier times, Sikhs were called Nanak Panthis or Naam Margiea. Naam is Guru Nanak's favorite name for God, though it has also been used as a synonym for God and Shabad. It is unfortunate that Sikhs have started ignoring the last line in public.
After the September 11, 2001 attack on the United States, Sikhs participated in many interfaith services. On two or three occasions, which were telecast on TV, the Sikh representatives essentially repeated what others said before them. I can vividly remember an inter-faith meeting in New York city where Dr. Inderjit Singh said, "God bless President Bush, God bless Mayor Guliani, God bless Governor Pataki, God bless America." I think as a Sikh he should have ended by saying "God bless all of human kind."
Statement: The author has given the meaning of the word Bhgauti from the Punjabi dictionary Bhai Kahan Singh's Mahan Kosh. The references from AGGS, he gives are not concrete. The editor has highlighted all this in the face - and in utter contradiction of the meaning to the word Bhgauti by no less than the 5th Prophet of Sikhism, Satguru Arjan Dev Ji.
Response: First, Punjabi dictionary and Mahan Kosh of Bhai Kahan Singh Nabha are two separate things. Second, what is wrong in consulting a Punjabi dictionary and/or Mahan Kosh of Bhai Kahan Singh Nabha. Did not the author himself consult "World Book Dictionary" to enlighten us about the meaning of ode? Third, Mahan Kosh refers to Sukhmani Sahib wherein Bhgauti means bhagat (devotee). Fourth, I did not give any references from AGGS; all I said was that the word Bhgauti has been used a few times in AGGS and it means bhagat. Fifth, Bhai Kahan Singh Nabha is one of the giants among Sikh scholars, who prepared the Mahan Kosh (Encyclopedia of Sikhism) when the vast majority of the Sikhs couldn't read or write. It is one of the most useful sources of information about Sikhism. Moreover, when the Sikhs were confused about their identity, Bhai Kahan Singh Nabha was one the few scholars -- like Professor Gurmukh Singh, Giani Dit Singh, and Max Arthur Macaullife -- who awakened the community by writing: Ham Hindu Nahi (We Are Not Hindus).
Statement: It can be possible that neither the author nor the editor have ever heard or read through the Guru Ji's towering divine composition, Sukhmani Sahib? Are they really are not conversant with, "Bhagauti Bhagwant bhagat ki rang?"
Response: I can't speak for the editor of Spokesman, but I have read Sukhmani Sahib many, many times and I understand it quite well. Hereunder are quotes from AGGS, which prove beyond any shadow of doubt that Bhgauti mean devotee (bhagat), not God.
bhgauti bhagwant bhagit ka rang
sagal tiagai dust ka snag
"A devotee who is deeply in love with God gives up all bad habits and influences."
Bhgauti means devotee (bhagat), bhagwant means God, and bhagit means love for God. Literally speaking the first line means: bhagit rub di bhgauti vich rangia hunda hai, that is, devotee is in deep love with God. Sagal dust means all bad habits and influences.
sadh sang papa mal khovai
tis bhgauti ki mati ootam hovai
"A devotee, who gets rid of evil ways in the company of gurmukhs (God- centered beings), he develops higher level of conscience."
hari ke charn hirdai bsavai
nanka aaisa bhgauti bhagwant kau pavai
"A devotee, who dwells upon God's attributes with dedication realizes Him," says Nanak.
hari ke charn means God's attributes, and hirdai bsavai means to dwell.
AGGS, M 5, p 274.
so bhgauti jo bhagwant janai
gur parsadi aap pshanai
A devotee, who understands God, recognizes the purpose of his life by His grace.
AGGS, M 3, P 88.
It is clear from the above discussion that Bhgauti in AGGS means devotee, not God. According to my knowledge, in no place in AGGS, the word Bhgauti is used for God.
Statement: Translation, says a Chinese proverb is treason. When it comes to interpreting Gurbani, the eternal word of God the problem becomes several times more daunting.
Response: This argument is not valid. How do hundreds of different governments, speaking different languages communicate with each other every day? How do scientists interpret Egyptian and Babylonian scripts, which are thousands of years old? How did Dr. Gopal Singh translate the entire AGGS into English? Professor Sahib Singh, another renowned Sikh scholars devoted all his life to the study of Gurbani. First, he prepared its grammar and then he translated the entire AGGS in a series of ten volumes. Now millions like me enjoy the bliss of Gurbani every day because it has become readily understandable.
Statement: Taking heart from the XIX Pauri of Japji Sahib: "akhri nam.." and after humble prayer for guidance I proceed in spirit of learning from and sharing my thoughts with the reader.
Response: Citing an incomplete verse of Gurbani without reference or for that matter, any quote or scientific term is not proper. Prayer, according to Nankian philosophy, is Naam Simran (dwelling on the virtues of God constantly). Praying at specific times of the day or occasions for selfish reason does not lead to spiritual progress.
When I read Gurbani, I get myself situated in a very relaxing and comfortable position with Professor Sahib Singh's translation of AGGS, Mahan Kosh, Punjabi and English dictionaries at hand and then I read Gurbani. The Yogis asked Guru Nanak "Who is your Guru or whose disciple are you?" The Guru replied, " The Shabad (Divine Knowledge) is my Guru and my mind, which is focused on the Shabad and comprehends it, is the disciple (AGGS, M, 1, p 942)." Here Guru Nanak makes it abundantly clear that Guru is the Shabad (Divine Knowledge), not the Guru person. For the proper understanding of Gurbani we must pay heed to the Guru's advice.
A rare enlightened being (gurmukh) reflects on Bani, which is the Word of God.
One who imbibes it becomes one with the Almighty.
AGGS, M 3, p 935.
Unlike other religions, Sikhism is based on knowledge and logic, and it has been made abundantly clear in AGGS.
First, evaluate a substance, then buy it. In other words, first evaluate an idea or a philosophy (teachings or religion) then accept it (AGGS, M, 1 p 1410).
Deliberation and discussion of Guru's teaching is higher than any achievement.
AGGS, M, 1, p 904.
Use wisdom in the worship of God and earn respect through intelligent conduct. Learn by intelligent reading and use common sense to practice charity (AGGS, M, 1, p 1245).
One who applies discerning intellect understands the subject in its real perspective.
AGGS, M, 5, p 285.
One who is endowed with discerning intellect is indeed a wealthy person.
AGGS, M, 5, p 285.
Statement: My humble appeal is that without adequate knowledge of our heritage let us not fall into the trap of creating new fissures and schisms in our much-wronged religion. Instead of wasting our energies on trivia let us concentrate our efforts to solve the solid problems which face us today.
Response: The only way that I know to adore and glorify Guru Nanak is to have a proper understanding of his teachings. That way I can pass it on to my children and share with my friends and neighbors. I can't practice it without understanding it. Practicing without understanding is like putting a cart before the horse and that won't take me anywhere. It is my sincere appeal to all, who want to glorify Guru Nanak, to use their talents and time to translate Gurbani as accurately as possible into English so that we could present this unique philosophy as a gift to mankind and leave it as an inheritance for the future generations.
Statement: Talking of trivia S. Baldev Singh tells us on page 36 that it is Lie, I repeat that he says that it is a Lie to call Guru Gobind Singh ji 'ape gur chela'. His argument- If one may call it so: Guru Gobind Singh did not transfer Guruship to the 'five beloved ones'. He asked them to baptize him. After his baptism he was the Guru and a member of the Khalsa fraternity.
Response: It is not trivial. The author did not understand what I meant. Let me explain. There is a painting which shows Guru Gobind Singh kneeling before the "five beloved ones" with hands folded like a cup asking them to baptize him. Most Sikhs associate "ape gur chela" with this act of Guru Gobind Singh which in not correct. Guru Gobind Singh did not transfer the Guruship to the "five beloved ones" when he asked them to baptize him. After his baptism he was the Guru and a member of the Khalsa fraternity. It was Guru Nanak, who started the "ape gur chela" tradition when he transferred the authority of the Guru to Bhai Lehna and called him his own limb (Angad). All his successors followed his example. Guru Gobind Singh was "ape gur chela" when he transferred the spiritual authority of the Guru to the teachings enshrined in the Aad Guru Granth Sahib and the temporal authority to the corporate body of the Sikh community. In my article I had explained the sinister meaning behind the following verses, which had gone unnoticed not only by ordinary Sikhs but even by Dr. (Bhai) Harbans Lal8, Dr. Gopal Singh9 and Sardar Kapur Singh.10
Let us look at the following verse: gur simar mnaee kalika khande ki vela, vah vah Gobind Singh ape gur chela. While most of us are absorbed in enjoying the kirtan (chanting of sacred hymns) we fail to realize the meaning behind the words. We listen to Guru Gobind Singh invoked the blessing of goddess Kalika (Kali Devi) before the baptism of Khalsa by Khande Di Pahul (baptism with double a edged sword). With this single verse the composer of the Var (ode) has repudiated the Sikh philosophy, which is against the worship of gods and goddesses. Here the writer says that Guru Gobind Singh was a worshiper of goddess Kalika. Besides, the second verse distorts Sikh history, as it is a lie. It is interesting to know that Dr. Sangat Singh has taken note of these two verses and this is what he says about their author of these verses.11
"Koer Singh proved himself to be a successful infiltrator and subverter of Sikh theology. From the internal evidence, it is obvious that it was he who under the pen name of one Gurdas composed a Var, Ode, and had it added as 41st Var to the compositions of Bhai Gurdas, whose compositions are considered as the key to Adi Granth. In this war, Gurdas sang of the sublimity of Khalsa baptism and hailed the unique place of Guru Gobind Singh as both the Guru and disciple at one and the same time. As a matter of fact, there was nothing new to this concept which was extant since Guru Nanak's bowing before Lehna as his successor. Amidst his lyricism and wah wah (hail), he asserts that Guru Gobind Singh worshiped and appeased Kali on the eve of the creation of Khalsa."
Statement: The editor has printed these words in bold. Is Guru Gobind Singh a successor of Guru Nanak?
Response: This statement is not there in the article.
Statement: I wonder why the Editor's pen, when he had accepted the write up didn't remove the obvious statement in observations like the following on page 35. "Guru Nanak did not talk about the past life or reward in the next life (heaven), what he emphasizes is the present life. He urges us to realize God in this life and become a jiwan mukta."
Response: What did the author find wrong with this statement? Didn't Guru Nanak make it clear in the first stanza of Japu that the purpose of life is to become a sachaiara - an enlightened being - Godlike (gurmukh)? A gurmukh is a jiwam mukta (the liberated one), who is in perfect union with God. Gurbani urges us again and again that it is our only chance to realize God.
This alone is your chance to meet God, ponder and seek within.
AGGS, Kabir, P 1159.
Human birth is a blessing, this is your opportunity to meet God.
AGGS, M, 5, P 378.
"Don't look to the past, make efforts to move ahead," Nanak, says, " This is the only chance to meet God because there won't be a birth again for you."
AGGS, M, 5, P 1096.
Why should he, who wants to have a glimpse of the Beloved, worry about salvation in paradise?
AGGS, M, 1, P 360.
This is your chance to meet the Lord of the Universe, meet Him. It took a very long time for the human body to evolve."
AGGS, M 5, p 176.
(These verses are from a stanza about the evolution of life.)
Kabir, human birth is difficult to attain because the same person is not born again and again. Like a ripe fruit fallen on the ground does not get attached to the branch again.
AGGS, Kabir, p 1366.
If the Gurus believed in past life or a life after death then there could be many chances to realize God, theoretically unlimited, but AGGS urges again and again that this is the only chance.
Statement: The whole Gurbani is full of references to the past and future life. Random thoughts as they strike my mind, in the last but one hymns of Kirtan Sohila, for instance Guru Nank says: purab likhe guru paya.", and in the Asa Di Var, "agey karni kirat wachiye..", and hundreds of such references could be quoted.
Response: Nanakian philosophy does not believe in past life or a life after death, as I understand it. Joginder Singh's statement implies that Guru Nanak believed in the theory of "karma and transmigration" and "hell and heaven." However, Nankian philosophy unambiguously rejects "hell and heaven" and the theory of "karma and transmigration."
Continued in next post...
Copyright©2004 Baldev Singh. About the author
Contributed by VaheguruSeekr (Tejwant Ji)
Joginder Singh, a retired principal from Chandigarh, in his article Gurbani's Correct Interpretation published in the Abstacts of Sikh Studies (January - March 2003, p. 34-38), has accused Gurbaksh Singh Kala Afghana and I of damaging Sikhism. This short article is poorly written out of anger, and it is full of errors and misinterpretations. The editors published it without any comment, which does not reflect well on the journal. Moreover, the editors did not even acknowledge the receipt of my rebuttal to Joginder Singh's article.
Joginder Singh has criticized my interpretation of ardas (Sikh congregational prayer) and the concept of "aape gur chela."1 I would like to draw the kind attention of the editors of Abstracts of Sikh Studies to some of the statements made by Sardar Joginder Singh.
"There is no count of snipers targeting Sikhism from without. Weren't our mod-parents, politicians and clergy enough from within? A new crop of removers of distortions has now arisen to confuse Sikh religion further. Their doings are further fraught with the worst type of consequences. This humble write up has been necessitated by the articles of two such removers of distortions, Sardar Baldev Singh and Sardar Gurbakhsh Singh Kala Afgahana. The writing or unwitting travesty of truth contained in this statement, I shall discuss later. If I had not been stung by what I am going to discuss now, I would not have lifted my pen. It can be possible that neither the author nor the editor have ever heard or read through the Guru Ji's towering divine composition, Sukhmani Sahib? Are they really not conversant with, "Bhagauti Bhagwant bhagat ki rang"?
"I leave it to the judgement of the readers to divine what will happen to our religion when our scholars and magazines will begin to commit blasphemy of ignoring the gurus word and high lighting the vague definitions in order to trifle with our basic heritage? My humble appeal is that without adequate knowledge of our heritage let us not fall into the trap of creating new fissures and schisms in our much-wronged religion. Instead of wasting our energies on trivia let us concentrate our efforts to solve the solid problems which face us today. If he is not, then, the author is and the editor guilty of blasphemy.
"Now I am constrained to express my feeling of deep hurt caused by these rigmaroles. Our so-called pathfinders choose a fallacious subject and then, to confuse the Sikhs, weave an endless rope of sand around it. Being the humblest of humble, Sikh who is unable to measure upto Guru's wishes (though he has not given up), I appeal to our writers and editors not to make a mockery of our sesiphire - We used the word mockery with a heavy heart knowing that progressiveness being the basic attribute of a Sikh, Guru and God."
These statements speak for themselves and need no further comment. However, in my opinion, such statements have no place in an international religious publication like the Abstracts of Sikh Studies. The narrative in this journal should reflect the language of a gurmukh (Godlike person). Moreover, the author has misread my statement and imagined views not present in my article. Besides, his article is loaded with extraneous matter, which is not relevant to my article or his criticism.
That being said, let me say a few words about my article, which is the subject of Joginder Singh's criticism. I had written a general article under the title Unresolved Theological Issues Facing The Sikhs, which was published in Sikh Virsa of August 2002 and The Sikh Bulletin of July 2002. However, the editor of Spokesman, without my consent, published only a portion of the article under a different title Distortion of Sikh Philosophy and History: The Sikh Writers More to be Blamed. The purpose of writing this article was to start a rational dialogue in the Sikh community to better understand issues and find rational solutions. I had sent a copy of the original article to the editors of Abstracts of Sikh Studies and requested them to point out all material, which Sardar Joginder Singh found hurtful, confusing, and a distortion of Nankian philosophy (teachings of Aad Guru Granth Sahib).
I am fascinated by the ardas approved by the Shiromani Gurudwara Parbandhak Committee (SGPC) not only for its language, which flows in poetic rhythm, but for the way it encapsulates Sikh history and philosophy in a pithy composition with a beautiful ending that reflects the universality of Nankian philosophy. However, I am not comfortable with the second and third lines and pritham bhgauti as I find it inconsistent with Nankian philosophy.
Ikonkar Sri Wahiguru ji ki Fateh
Sri BhgautiiJi shae
Var Sri Bhgauti ji ki Patshahi dasvein
Pritham Bhgauti simarkai...
This inconsistency prompted me to find out how and when these words came to be associated with the ardas. It is clear from Macaullife's translation that second and third line were not part of the ardas when he translated it.2 His interpretation starts and ends: "Sri Wahegur ji ki Fatah! Having remembered the Sword meditate on Guru Nanak. Through Nanak may Thy Name, O God, be exalted, and all prosper by Thy Grace! Sri Wahegur ji ka Khalsa! Sri Waheguru ji ki Fatah!"
He translates Bhgauti as Sword. Up to "May the tenth King, the holy Guru Gobind Singh, everywhere assist us" is the same as the modern version of ardas. However, it differs elsewhere. For example, there is no mention of "five beloved ones", "four sons of the tenth Guru," "forty immortals" and the gift of long hair. Also, it is much smaller in size than the SGPC ardas.
Dr. Gopal Singh's translation of ardas is noteworthy and revealing.3 In his translation, he completely ignores the first three lines and this is how he starts and ends: "Having first remembered Lord the God, call on Guru Nanak. Blest by Nanak, the Guru, may our spirits be ever in the ascendency. O God, may the whole world be blest in thy Will and Mercy." It is shorter in content than the SGPC ardas but larger than Macaullife's translation. His interpretation of the last line is different from that of Macauliffe. The footnote says that Guru Gobind Singh composed the first six lines. I think his start of the ardas is proper and consistent with Nankian philosophy. Sikh panth (community) should replace Bhgauti by Akal Purkh.
Why did Gopal Singh not include the first three lines in his translation? Dr. Singh is no more with us otherwise I would have asked him the question. We can only speculate! Dr. Gopal Singh was the first Sikh to translate the entire Aad Guru Granth Sahib (AGGS) into English. I think it was his understanding of Gurbani (sacred hymns of AGGS), which prompted him to drop the second and third line, as they are inconsistent with Gurbani.
Kapur Singh avoids the second line; otherwise it is a faithful translation of SGPC ardas4. His translation follows. "Formless-form, to God, the abiding Victory. Var Sri Bhagauti, composition of the tenth King. To begin with we invoke the Divine spirit of God and we remember Guru Nanak. May Thy Name, the Religion preached by Nanak, prevail and prosper forever and forever. May Thy Will be done wherein lies the good of all."
His interpretation of the last line is similar to that of Macauliffe. He translates Bhgauti as Divine spirit of God without giving any reference or reason. Moreover, it is confusing why he didn't use this meaning of Bhgauti for the second line he dropped and the third line in the translation? Nonetheless, on page 286 he says, "The opening part of this prayer, relating to the invocation of the nine predecessor Gurus, is an excerpt from a Punjabi composition of Guru Gobind Singh. It is called Var Sri Bhagauti JI Ki, which is abbreviated metrical version of a chapter of Markandeya purana called Durgasaptasati, seven hundred verses of which have been condensed into 55 stanzas."
If Var Sri Bhagauti JI Ki is a Pujabi version of Durgasaptasati then who added the first stanza relating to the invocation of the first nine Gurus as Markandeya purana was written long before the time of Sikh Gurus? Does Kapur Singh say that Guru Gobind Singh did the interpolation? Does he understand the implications of his statement? Probably, not as kachi bani (apocryphal composition) is condemned in AGGS. So Guru Gobind Singh cannot be the author of Var Sri Bhagauti JI Ki. Then who is the author?
Dr. Tharam Singh, a brilliant man with an analytical mind, who was a frequent contributor to the Abstracts of Sikh Studies, provides the answer to this question.
"The words, 'Padshahi 10th' have been used to deceive Sikhs into believing that these are the words used in supplication (ardas ) to the Almighty. Since the whole Var is dedicated to the goddess Chandi, there is no reason to believe that the first Pauri is not so intended. If Guru Gobind Singh is not the author of 54 od the Pauris, he can't be the author of the first Pauri either, the one that begins with pritham bhgauti simarkai. This is confirmed by Bhai Kahan Singh's explanation of the term Bhgauti in Mahan Kosh.
So this form of ardas from the first Pauri (stanza) of the Ballad has been foisted on the Sikhs just by adding the words 'Padshahi 10' to the title. We don't know just when this form was introduced. It must have come up after the death of Bhai Mani Singh, at the time these so-called Bachittar Natak Granths first surfaced." 5
According to Bhai Kahan Singh, Bhgauti means devotee, Bhagwati, Durgadevi, sword, and Mahakal.6 Mahakal is the name of Shivji in Hindu scriptures. In light of these doubts about the meaning of Bhgauti, I had included ardas among the "unresolved theological issues facing the Sikhs."
My comments on the first three lines and on pritham Bhgauti, which are subject of Joginder Singh's criticism, are given as:
First line: Victory to the Ineffable Almighy God, the Wonderful One. This expression is consistent with AGGS, however, it is not found in the AGGS.
Second line: Sri Bhgauti ji shae (invoking the blessing of Sri Bhgauti ji).
Third line: Var Sri Bhgauti ji ki Patshahi 10 (an ode to Sri Bhgauti ji by Patshahi 10).
Fourth line, the beginning: Pritham Bhgauti simarke (to begin with we dwell on Bhgauti).
The second and third line and the start of the fourth are not consistent with Nanakian philosophy.
My point by point response to Joginder Singh's criticism
Statement: "There is no count of snipers targeting Sikhism from without. Weren't our mod-parents, politicians and clergy enough from within? A new crop of removers of distortions has now arisen to confuse Sikh religion further. Their doings are further fraught with the worst type of consequences. This humble write up has been necessitated by the articles of two such removers of distortions, Sardar Baldev Singh and Sardar Gurbakhsh Singh Kala Afgahana."
Response: If the author had read and understood the opening paragraphs of my article, he would have been assured that there is no danger to Nankian philosophy. Besides, he would have found out why I wrote that article in the first place.
Earlier this year the Sikh-Diaspora-Yahoo Group discussed the position of Guru Nanak on the Bhagti Movement Lineage Chart. From the discussion I gathered that the members of this group were upset due to the position assigned to Guru Nanak on this chart. This reminds me of Bhai Bale Vali Janam Sakhi wherein the author has placed Handal Jateta (Hundal Jat) at the top, followed by Kabir and then Guru Nanak. Since the discovery of this janam sakhi, Sikhs have been reading it and preachers have been using it to tell mythical stories contradictory to Guru Nanak's teachings. As a matter of fact this is the most popular Janam Sakhi (biography) among preachers. In spite of the fact that Bhai Gurdas, who has listed the name of prominent Sikh associates of Guru Nanak, does not mention the name of Bhai Bala, though the name of Bhai Mardana is near the top. Bhai Bala was either a fictitious character or he was a member of the Handalia sect.
Generally, Sikhs are not bothered by the distortion of Sikh philosophy by janam sakhis and other literature: Dasam Granth, Gurbilas Patshahi 6, Hukam Namae, Rehitnamae, Gurbilas Patshahi 10, Sau Sakhi, Sarab Loh Granth, Suraj Parkash, Mehma Parkash, Bansawlinama, Bhagat Ratanawli and Bhatt Vahis. I forgot to mention the current false and mythical literature being generated by sant / babas (country preachers). Sikhs hear sakhis (stories) from this literature in Gurdwaras every Sunday but they never protest. Furthermore, they are not bothered by the destruction of the architectural heritage of Sikhs - the destruction of historical Gurdwaras by illiterate sants / babas in the name of kar-sewa (selfless service). However, when some non-Sikh slights Sikhism, they get upset.
Let me ask two questions and please reflect on it dispassionately. Does it really impact the importance of Guru Nanak's philosophy or his status as a Guru if somebody out of ignorance slights him in any way? Does it really affect our understanding of his Bani (composition) if somebody assigns him a spot on the heritage chart, which we don't like? We must understand that the interpretation of Sikhism depends on the level of intelligence of the people and other factors - like their knowledge of Sikhism, their own culture and religion, all of which influence their interpretation. Of course, there are malicious people, who do it intentionally.
Guru Nanak tackled such people by using humility as his shield and knowledge as his sword. On the other hand, we who lack proper understanding of Gurbani (sacred hymns of AGGS), get riled up and resort to other methods. It is much easier to shout or raise slogans and hold demonstration than to challenge an opponent with an intelligent and logical rebuttal. I think we should not worry about what others say about Guru Nanak, we should worry about our own ignorance of his philosophy. Guru Nanak's philosophy is based on Truth, it can withstand any attack. It is like a noble metal, no body can tarnish it. For example, did the derogatory remarks of Reverend Trumpp or Swami Daya Nanad about Guru Nanak and his Philosophy deter others from becoming his followers or understanding and lauding him and his philosophy? Certainly not, in my opinion.
Within few decades of Swami Daya Nand's attack, this is what the renowned philosopher poet Professor Iqbal said about Guru Nanak. "After the light of Buddha was extinguished in India, people's conscience went into deep slumber for hundreds of years making the life of Shudaras (members of the lowest caste) a living hell. Eventually, a call of 'unity of mankind under One and Only God' rose from the land of Punjab. And a 'perfect man' awakened the conscience of the people of India.7
More recently, Swami Ram Tirath Danda Sanyasi, a Sanskrit scholar, who studied Hindu and other religious scriptures, wrote a book declaring Aad Guru Granth Sahib as the superior most scripture and its contents as the most superior religious philosophy.8 I find Sri Osho Rajnish's translation of Japji more accurate than most of the translations done by Sikhs.
Statement: On the title page, the following zeal provoking words: "Who introduced spurious wording in the Sikh prayer?" are printed in bold relief and refer to Sardar Baldev Singh's article.
Response: These are not my words and they are not in my article. These are the words of the editor of Spokesman. I can understand why he put them on the front page.
Statement: Now let us look at the meaning of Bhgauti. The word has been used few times in AGGS and means bhagat (devotee). (Sardar Baldev Singh has given no reference relating to this meaning).
Response: I did mention the name of Mahan Kosh of Bhai Kahan Singh Nabha. Students of Gurbani know that it is one of the most useful sources of information for understanding Gurbani. For example, under Bhgauti the first meaning is devotee (bhagat) and there are three references to Gurbani where it has been used in that sense; and then there are other meanings, like Bhagwati, Durga Devi and kharg (sword).
Statement: In the last fourth line p-37, the author translates "Var Sri Bhgauti ji, Patshahi 10" as "ode to Sri Bhgauti ji, Patshahi 10." So for as I know, there are no Odes in Gurbani.
Response: The discussion was about ardas not Gurbani. I can't help if the author considers ardas as Gurbani. Besides, Var is translated as ballad or ode. Two well-known scholars, McLeod9 and Sangat Singh10 have translated it as ode.
Statement: In para one of page 37, the author says, "Some think that Guru Nanak Dev ji composed it (The ardas ).
Response: The author misread the statement. This statement is only about the last line of the ardas. The last line is very precious. However, there is confusion about it. Some think Guru Nanak Dev composed it, and others think it is sacrilegious to connect Guru Nanak's name with it because he did not write it. According to my understanding, it is neither of the two.
What it means is that the devotee beseeches the Almighty God to bless the ascendancy of Nanak's philosophy (religion) of Naam and the well-being of all according to His Will (Bhana). In earlier times, Sikhs were called Nanak Panthis or Naam Margiea. Naam is Guru Nanak's favorite name for God, though it has also been used as a synonym for God and Shabad. It is unfortunate that Sikhs have started ignoring the last line in public.
After the September 11, 2001 attack on the United States, Sikhs participated in many interfaith services. On two or three occasions, which were telecast on TV, the Sikh representatives essentially repeated what others said before them. I can vividly remember an inter-faith meeting in New York city where Dr. Inderjit Singh said, "God bless President Bush, God bless Mayor Guliani, God bless Governor Pataki, God bless America." I think as a Sikh he should have ended by saying "God bless all of human kind."
Statement: The author has given the meaning of the word Bhgauti from the Punjabi dictionary Bhai Kahan Singh's Mahan Kosh. The references from AGGS, he gives are not concrete. The editor has highlighted all this in the face - and in utter contradiction of the meaning to the word Bhgauti by no less than the 5th Prophet of Sikhism, Satguru Arjan Dev Ji.
Response: First, Punjabi dictionary and Mahan Kosh of Bhai Kahan Singh Nabha are two separate things. Second, what is wrong in consulting a Punjabi dictionary and/or Mahan Kosh of Bhai Kahan Singh Nabha. Did not the author himself consult "World Book Dictionary" to enlighten us about the meaning of ode? Third, Mahan Kosh refers to Sukhmani Sahib wherein Bhgauti means bhagat (devotee). Fourth, I did not give any references from AGGS; all I said was that the word Bhgauti has been used a few times in AGGS and it means bhagat. Fifth, Bhai Kahan Singh Nabha is one of the giants among Sikh scholars, who prepared the Mahan Kosh (Encyclopedia of Sikhism) when the vast majority of the Sikhs couldn't read or write. It is one of the most useful sources of information about Sikhism. Moreover, when the Sikhs were confused about their identity, Bhai Kahan Singh Nabha was one the few scholars -- like Professor Gurmukh Singh, Giani Dit Singh, and Max Arthur Macaullife -- who awakened the community by writing: Ham Hindu Nahi (We Are Not Hindus).
Statement: It can be possible that neither the author nor the editor have ever heard or read through the Guru Ji's towering divine composition, Sukhmani Sahib? Are they really are not conversant with, "Bhagauti Bhagwant bhagat ki rang?"
Response: I can't speak for the editor of Spokesman, but I have read Sukhmani Sahib many, many times and I understand it quite well. Hereunder are quotes from AGGS, which prove beyond any shadow of doubt that Bhgauti mean devotee (bhagat), not God.
bhgauti bhagwant bhagit ka rang
sagal tiagai dust ka snag
"A devotee who is deeply in love with God gives up all bad habits and influences."
Bhgauti means devotee (bhagat), bhagwant means God, and bhagit means love for God. Literally speaking the first line means: bhagit rub di bhgauti vich rangia hunda hai, that is, devotee is in deep love with God. Sagal dust means all bad habits and influences.
sadh sang papa mal khovai
tis bhgauti ki mati ootam hovai
"A devotee, who gets rid of evil ways in the company of gurmukhs (God- centered beings), he develops higher level of conscience."
hari ke charn hirdai bsavai
nanka aaisa bhgauti bhagwant kau pavai
"A devotee, who dwells upon God's attributes with dedication realizes Him," says Nanak.
hari ke charn means God's attributes, and hirdai bsavai means to dwell.
AGGS, M 5, p 274.
so bhgauti jo bhagwant janai
gur parsadi aap pshanai
A devotee, who understands God, recognizes the purpose of his life by His grace.
AGGS, M 3, P 88.
It is clear from the above discussion that Bhgauti in AGGS means devotee, not God. According to my knowledge, in no place in AGGS, the word Bhgauti is used for God.
Statement: Translation, says a Chinese proverb is treason. When it comes to interpreting Gurbani, the eternal word of God the problem becomes several times more daunting.
Response: This argument is not valid. How do hundreds of different governments, speaking different languages communicate with each other every day? How do scientists interpret Egyptian and Babylonian scripts, which are thousands of years old? How did Dr. Gopal Singh translate the entire AGGS into English? Professor Sahib Singh, another renowned Sikh scholars devoted all his life to the study of Gurbani. First, he prepared its grammar and then he translated the entire AGGS in a series of ten volumes. Now millions like me enjoy the bliss of Gurbani every day because it has become readily understandable.
Statement: Taking heart from the XIX Pauri of Japji Sahib: "akhri nam.." and after humble prayer for guidance I proceed in spirit of learning from and sharing my thoughts with the reader.
Response: Citing an incomplete verse of Gurbani without reference or for that matter, any quote or scientific term is not proper. Prayer, according to Nankian philosophy, is Naam Simran (dwelling on the virtues of God constantly). Praying at specific times of the day or occasions for selfish reason does not lead to spiritual progress.
When I read Gurbani, I get myself situated in a very relaxing and comfortable position with Professor Sahib Singh's translation of AGGS, Mahan Kosh, Punjabi and English dictionaries at hand and then I read Gurbani. The Yogis asked Guru Nanak "Who is your Guru or whose disciple are you?" The Guru replied, " The Shabad (Divine Knowledge) is my Guru and my mind, which is focused on the Shabad and comprehends it, is the disciple (AGGS, M, 1, p 942)." Here Guru Nanak makes it abundantly clear that Guru is the Shabad (Divine Knowledge), not the Guru person. For the proper understanding of Gurbani we must pay heed to the Guru's advice.
A rare enlightened being (gurmukh) reflects on Bani, which is the Word of God.
One who imbibes it becomes one with the Almighty.
AGGS, M 3, p 935.
Unlike other religions, Sikhism is based on knowledge and logic, and it has been made abundantly clear in AGGS.
First, evaluate a substance, then buy it. In other words, first evaluate an idea or a philosophy (teachings or religion) then accept it (AGGS, M, 1 p 1410).
Deliberation and discussion of Guru's teaching is higher than any achievement.
AGGS, M, 1, p 904.
Use wisdom in the worship of God and earn respect through intelligent conduct. Learn by intelligent reading and use common sense to practice charity (AGGS, M, 1, p 1245).
One who applies discerning intellect understands the subject in its real perspective.
AGGS, M, 5, p 285.
One who is endowed with discerning intellect is indeed a wealthy person.
AGGS, M, 5, p 285.
Statement: My humble appeal is that without adequate knowledge of our heritage let us not fall into the trap of creating new fissures and schisms in our much-wronged religion. Instead of wasting our energies on trivia let us concentrate our efforts to solve the solid problems which face us today.
Response: The only way that I know to adore and glorify Guru Nanak is to have a proper understanding of his teachings. That way I can pass it on to my children and share with my friends and neighbors. I can't practice it without understanding it. Practicing without understanding is like putting a cart before the horse and that won't take me anywhere. It is my sincere appeal to all, who want to glorify Guru Nanak, to use their talents and time to translate Gurbani as accurately as possible into English so that we could present this unique philosophy as a gift to mankind and leave it as an inheritance for the future generations.
Statement: Talking of trivia S. Baldev Singh tells us on page 36 that it is Lie, I repeat that he says that it is a Lie to call Guru Gobind Singh ji 'ape gur chela'. His argument- If one may call it so: Guru Gobind Singh did not transfer Guruship to the 'five beloved ones'. He asked them to baptize him. After his baptism he was the Guru and a member of the Khalsa fraternity.
Response: It is not trivial. The author did not understand what I meant. Let me explain. There is a painting which shows Guru Gobind Singh kneeling before the "five beloved ones" with hands folded like a cup asking them to baptize him. Most Sikhs associate "ape gur chela" with this act of Guru Gobind Singh which in not correct. Guru Gobind Singh did not transfer the Guruship to the "five beloved ones" when he asked them to baptize him. After his baptism he was the Guru and a member of the Khalsa fraternity. It was Guru Nanak, who started the "ape gur chela" tradition when he transferred the authority of the Guru to Bhai Lehna and called him his own limb (Angad). All his successors followed his example. Guru Gobind Singh was "ape gur chela" when he transferred the spiritual authority of the Guru to the teachings enshrined in the Aad Guru Granth Sahib and the temporal authority to the corporate body of the Sikh community. In my article I had explained the sinister meaning behind the following verses, which had gone unnoticed not only by ordinary Sikhs but even by Dr. (Bhai) Harbans Lal8, Dr. Gopal Singh9 and Sardar Kapur Singh.10
Let us look at the following verse: gur simar mnaee kalika khande ki vela, vah vah Gobind Singh ape gur chela. While most of us are absorbed in enjoying the kirtan (chanting of sacred hymns) we fail to realize the meaning behind the words. We listen to Guru Gobind Singh invoked the blessing of goddess Kalika (Kali Devi) before the baptism of Khalsa by Khande Di Pahul (baptism with double a edged sword). With this single verse the composer of the Var (ode) has repudiated the Sikh philosophy, which is against the worship of gods and goddesses. Here the writer says that Guru Gobind Singh was a worshiper of goddess Kalika. Besides, the second verse distorts Sikh history, as it is a lie. It is interesting to know that Dr. Sangat Singh has taken note of these two verses and this is what he says about their author of these verses.11
"Koer Singh proved himself to be a successful infiltrator and subverter of Sikh theology. From the internal evidence, it is obvious that it was he who under the pen name of one Gurdas composed a Var, Ode, and had it added as 41st Var to the compositions of Bhai Gurdas, whose compositions are considered as the key to Adi Granth. In this war, Gurdas sang of the sublimity of Khalsa baptism and hailed the unique place of Guru Gobind Singh as both the Guru and disciple at one and the same time. As a matter of fact, there was nothing new to this concept which was extant since Guru Nanak's bowing before Lehna as his successor. Amidst his lyricism and wah wah (hail), he asserts that Guru Gobind Singh worshiped and appeased Kali on the eve of the creation of Khalsa."
Statement: The editor has printed these words in bold. Is Guru Gobind Singh a successor of Guru Nanak?
Response: This statement is not there in the article.
Statement: I wonder why the Editor's pen, when he had accepted the write up didn't remove the obvious statement in observations like the following on page 35. "Guru Nanak did not talk about the past life or reward in the next life (heaven), what he emphasizes is the present life. He urges us to realize God in this life and become a jiwan mukta."
Response: What did the author find wrong with this statement? Didn't Guru Nanak make it clear in the first stanza of Japu that the purpose of life is to become a sachaiara - an enlightened being - Godlike (gurmukh)? A gurmukh is a jiwam mukta (the liberated one), who is in perfect union with God. Gurbani urges us again and again that it is our only chance to realize God.
This alone is your chance to meet God, ponder and seek within.
AGGS, Kabir, P 1159.
Human birth is a blessing, this is your opportunity to meet God.
AGGS, M, 5, P 378.
"Don't look to the past, make efforts to move ahead," Nanak, says, " This is the only chance to meet God because there won't be a birth again for you."
AGGS, M, 5, P 1096.
Why should he, who wants to have a glimpse of the Beloved, worry about salvation in paradise?
AGGS, M, 1, P 360.
This is your chance to meet the Lord of the Universe, meet Him. It took a very long time for the human body to evolve."
AGGS, M 5, p 176.
(These verses are from a stanza about the evolution of life.)
Kabir, human birth is difficult to attain because the same person is not born again and again. Like a ripe fruit fallen on the ground does not get attached to the branch again.
AGGS, Kabir, p 1366.
If the Gurus believed in past life or a life after death then there could be many chances to realize God, theoretically unlimited, but AGGS urges again and again that this is the only chance.
Statement: The whole Gurbani is full of references to the past and future life. Random thoughts as they strike my mind, in the last but one hymns of Kirtan Sohila, for instance Guru Nank says: purab likhe guru paya.", and in the Asa Di Var, "agey karni kirat wachiye..", and hundreds of such references could be quoted.
Response: Nanakian philosophy does not believe in past life or a life after death, as I understand it. Joginder Singh's statement implies that Guru Nanak believed in the theory of "karma and transmigration" and "hell and heaven." However, Nankian philosophy unambiguously rejects "hell and heaven" and the theory of "karma and transmigration."
Continued in next post...
Copyright©2004 Baldev Singh. About the author
