Re: "Sab Sikhan Ko Hukam Hai Guru Manyo Granth" and the Radhaswami
Jatt Kherha Ji ,
You are making me go all over again with the exercise
What is a GURU:
Guru is a word of Sanskrit language. It has been coined from the basic word 'Gri’ which means to swallow; to digest or to make one understand. Therefore, Guru is he who swallows the darkness of ignorance with the light of knowledge and enables a disciple to realise and reach the inner and absolute truth. Thus Guru is one who is well enlightened, who imparts and guides others towards enlightement, and seeker of spiritual knowledge, a high intellectual or a leading scholar. Guru is that personality who is capable of enlightening the mind of a person who is living in the darkness of ignorance .
It must be remembered that ignorance is dispelled with knowledge. The body that transmits knowledge is only a medium. The water in a pitcher is the real thing that can quench some one's thirst and not the pitcher that contains it . Pitcher only holds the water but can't quench anyone's thirst. So the body is a pitcher and the knowledge held in the body is like that water .
But a man has often held a doubt that the body is Guru He has, therefore, been worshipping the body and is still worshipping it. So much so that as long as he (deemed Guru) was alive, he was worshipped; after his death his idol or a picture took the place of his body
Thus we find idols installed at so many places where the devotees worship them in many ways. The knowledge that is like a Guru and that which dispels darkness of ignorance
seems to have disappeared and hidden somewhere .
Guru Nanak the true master had identified this weakness of a man. Instead of worship of a body, he preached the worship of SHABAD the vehicle of knowledge. When Guru Nanak came into this world, Yogis reigned supreme and had declared themselves the Guru of the world. The dialogue that Guru Nanak had with the Yogis rcvolved arounu 'Guru' as its subject. The entire debate is recorded in Sri Guru Granth Sahib under the caption 'Sidh Ghosht(i)' in Rag Ramkali. The question put by the Sidhs to Guru Nanak and his reply there to is recorded in 'SidhGhosht(i)' as under :_
Kavan mul(u) kavan mat(i) vela. Tera kavan(u) guru jis ka tu chela
The answer
Pavan arambh(u) sal(i)gur mat(i) vela
Sabad(u) guru surt(i) dhun(i) chela (Page 942)
Guru Nanak preached the concept of 'Shabad Guru' in the world, and to put this concept on firm footings, he spent 239 years in this world in ten different revered bodies. The body was considered just a medium of transmission of knowledge.He accepted knowledge regardless of the physical body it has appeared in. The proof of this is the fact that Sri Guru Granth Sahib contains worlds of wisdom not only of The Gurus but also of Bhagatas of Hindu and Islam religion beside a few other devoted Sikhs.
Need of a Guru
The need of a Guru commences as soon as a person is born. This fact is accepted by scientists that if a new born child is placed and brought up at a place where he can hear no sound, the child will grow to be a dumb. Thus the early Guru of a child is his parents, brothers, sisters and other relatives from whom the child hears something and then learns to speak. This is the primary knowledge. But it is communicated through' word'.
Thereafter, a man receives worldly knowledge in School, College and University through teachers and professors, that enables him become a good citizen and prepares him to lead a better life economically.
As a good worldly life is essential, so also is essential the acquisition of a sound and good spiritual life. This is obtained through spiritual knowledge, that has been blessed to the mankind by Guru Arjan Dev ji who compiled the sacred utterances of all the Gurus, Bhagats of Nirgun school of thoughts and a few devoted Sikhs professing the idealogy of Guru Nanak; in the form of Sri Guru Granth Sahib.
The utterances of the Gurus and Bhagats, popularly known by the name of Bani or Gurbani dictates to a Sikh, a way of life to live. Living life in accordance with Gurbani makes one like the Timeless Lord. It needs to be clarified here very emphatically that 'Gurbani' is to be lived every day, or at least one should endeavour to live it every day, and is Not for repeated inchantations.
The need of a Guru has been expressed in Gurbani repeatedly. In the 'Mul Mantar' (Credal Statement) placed
before his magnum opus 'Jap(u) ji', Guru Nanak Dev ji has disclosed the method or way to God realisation by the word 'Gurprnsad,ie(By the grace of the Guru). This very theme has been further elaborated by Guru ji in the sixth step (Pauri) of Asa ki Var-
Bin(u) sat(i) gur kinai n paeo, bin(u) sat(i) gur kinai n paea.
Sat(i)gur uich(i) ap(u) rakhion(u) kar(i) pargat(u) akh(i) sunaid.
(page 466)
Guru Angad Dev ji establishes the need of a Guru through the following lines of Asa ki Var -
Je sau chanda ugveh(i) suraj chadheh(i) hazar. Etey chanan ho(n)dian, gur bin(u) ghor andhar. (Page 463)
Without Guru, the darkness of inner consciousness cannot be dispelled. Guru is the only personality who is without sin, is ideal and complete in all respects. It is stated in Gurbani -
Bhulan andar(i) sabh(i) ko abhul(u) guru. kartdr(u). (page 61)
Guru Arjun Dev ji too establishes the greatness and importance of a Guru and emphasizes that one can't swim across the worldly ocean of mamon (Maya) without his guidance -
Mat ko bharm(i) bhulai sansar(i)
Gur bin(u) koe n utras(i) par. 1. Rahao
Kahu Nanak prabh(i) ehai jandi.
Bin (u) gur mukat (i) na paiai bhdi. (Page 864)
Doubts, suspicions and distrust has been accepted the basic cause of all distresses, afflictions and uncertainties. According to Gurmat one can't reach the state of realisation without active guidance of the Guru. Without His Naam one can't get rid of duality and doubts of the mind. Guru Nanak Sahib says-
Sin(u) sat(i) gur nfim(u) n paiai bhai,
bin(u) namai bharm(u) n jai. (Page 635)
Human mind is very fickle and perverse. It is in the
captivity of the five ill traits, i.e. kam, (lust) krodh (anger), lobh (greed), moh (attachment) ahankaar (pride). Without control over these, one can't get peace and happiness. But those can only be controlled by seeking sanctuary at the feet of Guru _
Jab gur(u) milia tab man(u) vas(i) aia,
Dhavat panch rahey, her(i) dhiaia, (Page 165)
Traits & Duties of a Guru
Waheguru, (The Lord Almighty) and 'Guru' holds a very significant place in Sikhism. No personality howsoever great he may be can be equated with Guru The world always produce a spurious of the original. The production of spurious increases in the ratio of the invaluability of the original In comparison to the Satguru, who had ever been labouring to remove the darkness of ignorance from the minds of the people, working for their welfare, blessing them with true counseling and always devoting their might in their service, a number of greedy, selfish,cheaters and imposters as gurus also crop up from time to time. So, for the benefit of a common gullible man, the traits and duties of a true and a fake Guru are given in Gurbani
The first trait of a true Guru is that he himself should be well informed about the concept of Godhead. He should always be in tune with Him and operate in the world as d true replica of Him. In the company of such a Guru, a Sikh would achieve his ultimate aim of life.
Sat(i) purkh(u) jin(i) jania sat(i) gur(u) tis ka nau. Tis kai sang(i) sikh(u) udhari Nanak her(i) gun gau. (Page 286)
The other traits of a Satguru are that he would himself become a person of true character first, both from inside and outside and then he would impress the truth on theSikh His counselling should dispel duality from his mind. The seeker must feel a Sense of cornfort, solace, tranquility and happiness.
Jis(u) miliai man(i) hoe anand(u) so sat(i)gur(u) kahiai.
Man ki dubidha binas(i) jae her(i) parm pad(u) lahiai (Page 16
A true guru blesses one with spiritual boons. He is Iike a house of snow & a messenger of peace. He gives the light of knowledge to the whole Universe. One gets the boon of a Lord's naamthat gives spiritual life to a seeker. Bearing his name in the mind provides comfort and happiness .
Gur(uj data gur(u) hivai ghar(u), gur(u) deepak(u) tih loe.
Amar paddrath(u) Nanaka,
man(i) maniai such(u) hoe.
(Page 137)
The true guru is without enemosity . For him no one is a
friend and none is his enemy. He treats all alike .
Sat(i)gur(u) nirvair(u) putr satr smaney,
augan katey karey sudh(u) deha (Page 960)
If a Slanderer comes to the refuge of a Guru,he forgives him and provides him attention equally
Koi nindak(u) hovai sat(i) guru ka,
phir(i) sarn(i) gur avai.
Pichhaley gunah sat(i)gur(u) baksh(i) laey, satsangat(i) nal(i) ralvai. (Page 855)
A true Guru never demands any wage or fees from his
Sikh. He does not accept material gain from his Sikhs to increase his own assets. He only gives counsel out of kindness. He feels happy to see that his Sikh is being blessed with essentials of life .
A true Guru does not just attach a Sikh with himself but he ensures his association with the Timeless Lord.He explains him the path that leads to Him. He parts with knowledge for the good of his Sikh without any greed and leads him to the
meditation and refection On Lords name (Naam).
Maha purkha ka bolna hovai kitai parthae.
oe amrit bharey bharpur hehe Ona til(u) n tmae. (Page 755)
It is evident from the foregoing hymns of Gurbani that a Guru holds an important and a prominent place in the life of a Sikh. His status presented is very exalted and high. No one else has been equated with a Guru in Sikh theology nor can such equation be made. This exalted status has bern enjoyed by Guru Nanak Dev ji and his nine successors appointed by him alone.
Before the arrival of Guru Nanak, two thoughts were prevalent regarding a Guru. It was customary for a Hindu to accept and take refuge under a person for his spiritual progress. He would then lead his spiritual and worldly life according to his directions. Thus one family would have many Gurus. These are Gurus for the sake of name only. None of them would have experienced divine bliss. The other belief was that the formless God Himself appears in this world in the form of a human being as an incarnate to establish a religion
Sikhism rejects both these beliefs. Guru Nanak Dev ji never accepted that God takes birth as an incarnate in this world. He believes that the Lord is without the process of birth through any system of production. He never enters into the life cycle of a human being. On the other hand a common man can't take the position and status of a Guru. In the Sikh religion, the word Guru is used for those blessed and holy souls who have totally shed their ego and have merged their thoughts with the divine and supreme spirit. All their actions are guided by the Lord. They are blessed with the divine knowledge and sent to this world by this Almighty. The Guru of Guru Nanak Dev ji was not a man but He, the Timeless Lord Himself.Guru Nanak himself says_
Aprampar parbrahm(u) parmesar(u)
Nanak gur(u) milia soi jio. (Page 599)
Principle of Shabad (Word) Guru
Many an imposter men proclaiming themselves to be Guru are preaching that salvation is not possible without a living Guru, i.e. without the guidance from a living person. They pick up appropriate Iines from Gurani, containing the word 'Guru' and explain them to the seekers that the line of the hymn is refering to an institute of a living Guru. They are thus confusing the gullible Sikhs and seekers of the truth.But if we try to understand the meanings of Gurbani in its absolute reality, we shall then know that it has not refered to or accepted the body or bodily form as the Guru. The body is made up of perishable materials of the universe which can get destroyed in no time. How can it be Guru? Guru is the word of the Lord, the Supreme that has been communicated and understood by us through the kindness of the Guru Sahibs .The same word has been called as Gurbani. Guru ji says _
Jin shabad(i} guru sun(i) mania,
tin man (i) dhiaia her(i) soe.
Andin(u) bhagti ratia,
man(u) tan (u) nirmal(u) hoe. (Page 27)
In very clear & precise words. Gurbani calls Shabad as Guru and the body as dust.
Kabira dhur(i) sake/(i) kai puria bandhi deh.
Divas char(i) ko pekhana ant(i) kheh ki kheh
(Page1374)
At 'Achal Vatala' when the Sidhs asked Guru Nanak who his Guru was ,he replied_
Pavan arambh(u) sat(i)gur mat(i) vela.
Sabad(u) guru surt(i) dhun(i) chela.
Akanth katha Iai raho niraha.
Nanak jug(i) jug(i) gur Gopala.
Ek(u) sabad(u) jit(u) katha vichari
Gurmukh(i) haumai agn(i) niviri. (Page 942)
The Sidhs had asked the following question which Guru Nanak had replied in the above hymn_
1.What is the source of life?
2. What is the time for seeking sermons?
3. Who is your teacher(Guru)?
4. How do you keep yourself (free of the worldly influence of mamon (Maya) ?
5. Tellus your ideology. How can a person sail across the worldly ocean?
To the above questions. Guru Nanak replied, "The air that we breathe, are the fundamentals of life. This human Iife is the period of obtaining teachings from the true Guru. My Guru is Shabad and my concentration of mind is the disciple. I sing the praises of the indescribable Lord and keep myself aloof of the worldly pleasures and mamon. That Guru the sustainer of the Earth is ever present every-where and at all time. Gods greatness can only be described through Shabad .This Shabad (word) of the Lord can only remove the ego of a man”
Guru Nanak tells us that the word of Guru is capable of keeping the mind in a stable state. Without Guru’s word, the man roams about like an idiot
Sabad(u) gur pira gehar gambhira
bin(u) sabadai jug(u) buuranung (Page 635)
We also find from the teachings of Sri Guru Granth Sahib that the body is false since it is perishable, the Shabad is eternal and thus Guru. The body perishes but Gurbanitells us that guru is ever living. (Sat(I) gur jagta hai deo). Keeping Guru's words in mind understanding them and moulding one's life in acrordance with the counsel of the Guru ultimately reveals His presence in ones heart - (The home of Lord)
Sat(i) gur ka sach(u) sabad(u) kamavauh
Thir(u) ghar(i) baithey prabh(u) apna pavauh (Page 386)
Sat(i)guru Nanak Dev ji converted Bhai Lehna into his own form and ideology through the power of the Shabad. He kindled the light of Guruship in him through the medium of Shabad. All the ten Gurus were same as far as their ideology was concerned. This they had acquired through Shabad. Their physical being however was different.
Very often devotees draw wrong meanings from The word "Guru murt(i) " that appears at places in Gurbani. They try to associate the word Murt(i) with the body. But Bhai Gurdasji has allayed this doubt in the following lines_
Gur murt(i) gur shabad(u) hai,
sadh sangat(i) vich(i) pargati aea. (Var 24/25)
&
Gur murt(i) puran brahm(u) abigat(i) abinsi.
Parbmhm(i) gur sabad(u) hai sat(i) sang(i) nivasi (Var9/1)
Sabad(u) guru gur(u) janiai,
Gurmukh(i) hoe surt(i) dhun(i) chela. (Var 7/20)
Guru Amar Das ji telIs us that God realisation is possible only through 'Shabad'-
Gur shabdi her(i) paiai,
bin(u) shabadai bharm(i) bhulae. (Page 36)
Guru Ram Das ji advises us that utterances of the Guru,
Shabads of Gurbani are the true guru
Sat(i)gur bachan(u), bachan(u) hai niko,
gur bachni amrit(u) pavaigo. (Page 1311)
Many imposters and cheats claim that ‘Shabad’ rests with them. It is not obtained from Gurbani. Those people are on the wrong track in the very fundamentals of the issue. Outside Gurbani there is no other 'Shabad'. Anyone who wishes to stabilize his mind should read Gurbani.It gets you everything.
Gur kai shabad(i) man kao samjhaveh
Sat(i)gur ki bani sat(i) sat(i) kar(i) manauh,
eo atam Ramai lina hey. (Page 102
Truly speaking, a Sikh meets his Guru through Shabad only. Guru tells him the true path through Shabad alone. Looking at a physical body, however pious the owner may be, does not provide one with salvation. It is only possible by deliberation on the Shabad of Guru and then living his counsel in actual life. One has to mould one's life as advised by the Guru in his Shabad to reach the stage of emancipation.
Sat(i)gur no sab(u) ko vekhda,
jeyta jagat(u) sansar(u).
Dhithai mukt(i) n hovai,
jichar(u) shabad(i) n karey vichar(u). (Page 594)
Jin shabad(i) guru sun(i) mania,
tin man(i) dhiaia her(i) soe (Page 27)
Guru Ram Das ji also directs -
Bani guru, guru hai bani,
vich(i) bani amrit(u) sarey
Gur(u) bani kahai sevak(u) jan(u) manai,
partakh(i) guru nistarey. (Page 982)
A Sikh can meet his guru only through gur shabad. Guru too imparts his divine knowkledge to his Sikh through Shabad alone. Guru Nanak Devji tells us in 'Sri Raag'-
Jab lag(u) shabad(i) n bhetiai,
Kio sohai gurduar(i). (Page 19)
The Bani recorded in Sri Guru Granth Sahib is Guru
because it is the proclaimed order of the Lord that the true Guru obtained from Him by tuning his mind to that of the Lord. He then wrote his experience and the knowledge aquired, for us mortals to derive benefit from.
Gur mahe ap(u) smoe, shabad vartaea. (Page 1279)
All utterances of the men caught in the shackles of mammon(Maya) can in no way qualify to the grade of Bani . ‘ Gur-Shabad’ or ‘Shabad-Guru’ is that which has descended to a holy soul from the primary source of Almighty. Those imposters who try to exalted position of a Guru by composing baseless utterances and impressing people with their false ideology,the Gurbani has the following to say-
Sat(i)gur kibani sat(i) sarup(u) hai gurbani baniai,
Sat(i)gur ki risai hor(i) kach(u) pich(u) boldey,
se kurhiarh kurhey jharh(i) parhiai
Ohah(u) andar(i) hor(u) mukh(i) hor(u) hai
Bikh(u) maya no jhakh(i) mardey kariai. (Page 304)
Bhai Gurdasji explains the concept of Shabad Guru in his following composition-
Jaisey phal se birkh(u) birkh(u) se hot phal(u),
adbhut(i) gat(i) kachh(u) kehanu) n avai ji.
Jaisey bas(u) bavan mai(n) bawan(u) hai bas(u) bikhai,
bism charitar kou marm(u) n pavai ji.
kast(i) main agn(i) hai, agn(i) main kast(i) hai,
ati ascharj hai kautak kahavai ji.
Sat(i)gur main Shabad, Shabad main sat(i)gur hai,
nirgun gian dhian samjhavai ji. (Kahrt, Sawaiya 534)
Bani is Guru and Guru is not different to Bani. This is a very big and unique principle of Gurmat that attaches us with the spiritual form of our ten true Gurus. It also weans us away from the worship of living beings, associating ourse!ves with ‘Gurudom’ and holding in reverence any family lineage. Bhai Gurdas ji has given beautiful similies and explains this concept in the aoove Kabit.He explains that as the tree grows from the fruit and fruit grows on the tree, it is a strange phenomenon that can't be explained in totality. The fragrance of sandalwood and the sandalwood itself are inter-twined, no one can find the Secret of this amazing phenomenom. The wood has latent fire and there is wood in the fireis also a strange fact. Similarly there is no difference between a true Guru (Satguru) & ‘Shabad’. Shabad lives in Satguru and Satguru in Shabad. But this process can only be understood by concentrating the mind in the knowledge of The Lord.
Condition of Living Guru and their Gurudom
To pass a base coin, to declare a gold coated substance as gold or to sell an ordinary red stone as a ruby is an act of cheating. Similarly to declare and propagate oneself as the Guru like the True Gurus who guided us in their ten lives is nothing short of deceit and impostorous act. The tenth master admonishes such imposters in one of his composition which is as under -
Kdhey ko dimbh karai man murakh,
dhimb karey apni pat khavai hai.
Kahey ko log thagey thag logan,
lok gaio parlok gavai hai.
Din dayal ki thaur jahan,
tih thaur bikhai tuhe thaur n ai hai.
IChet rey chet achet mahan jarh,
bhekh key kiney alekh n pai hai. (33 Sawaiyas)
The great master tells us - "0 foolish person, why do you try to project yourself as a holyrnan through deceit? You are only losing your respect due to these impostorous and deceitful acts. Have you vowed to swindle and cheat the world ? Be convinced that by such acts, you will neither be able to achieve higher spiritual state here nor receive respect in the world hereafter. You will never be able to seek a place equal to a pinhead in the realms of the Merciful and Benevolent Lord, the True Protector of the poor and weaks."
"0 foolish, imposter and guileful mendicant, come to '•our senses. You will never be able to realise the Lord through such malicious means ."
Imposters ruin their lives here and hereafter, because-
Ughar(i) gaia jaisa khotd dhabua,
nadar(i) sarafa aid.
(Page 381)
The cheaters are caught by the genuine traders. Like Bhai 'Makhan Shah' disclosed the falsehood of the self styled gurus who had professed themselves as the real one at 'Bakala'. Bhai Gurdas ji tells us about these fake gurus, that they may adopt any number of trIcks and tactics to hide their evil minds, they get spotted easily by'their deeds and actions -
Guchha hoe dhrikanua(n) kiyo(n) vurhiai dakhai.
Akkai keri khakhri koi ambh(u) n akhai.
Gehney jio(n) jarpose dey, nahin soen sakhai.
Phatk n pujan(i) heeria(n) ue bharey biakhai.
Dhauley disan(i) chhahey dudh(u) sadau gun gakhai.
Tio sadh asadh parkhian(i) kartot(i) subhakhai.
(Var 35/17)
Note - Dhrikanu are berry like fruit that grows on a tree called 'Dharek' in the Punjab. It belongs to Margosa (Neem) family. The fruit is not edible nor the tree has the properties akin to Neem. 'Akk' is a wild plant that grows abundantly in arid conditions. Its leaves contain white juice that is very bitter. Its fruit looks like mangoes.
In the above step (Pauri) Bhai Gurdas ji says that a bunch of Dhirkanu can't be called a bunch of dates. The fruit of 'Akk' though looks like mango can't be called mango, ornaments coated with a thin layer of gold though shine like gold can't be called as made of gold. A glass marble may be very shinning but can be no where near a diamond. The diamonds are priceless or very expensive . Milk and butter though carry the same colour are much different in taste and other properties. Similarly a genuine holy man and a fake can be recognised by their deeds and speech. The long robe, round turban and wooden slippers in their feet do not prove that they are holymen. Its their actions which will disclose what they are.
The fake Gurus are so many in number and their pomp and show is so attractive that simple people keep getting attracted to them in large number every day. When one imposter makes a successful living, then many others appear like mushroom in rainy season. They are equally clever, cunning, selfish and unrighteous. These impostors do not have to qualify in any test to be graded as genuine or real. Therefore they establish themselves in no time.
These lovers of comforts are far from helping people with their problems. They are beyond any sacrifice for the establishment of righteousness, truth and morality. They can't imagine in their dreams what it means to beheaded for a noble cau~e, what it is like sacrificing their family for others so that. they can breathe air of freedom, nor can they bear to besawed by a saw or cut at every joint for up holding the lofty principles of their faith. If these cheats claim a status equal to or even higher than Guru Nanak, then let them take the field to fight the unrighteousness, tyranny and high handedness like those Gurus who carried the light and wisdom of Guru Nanak. These cheaters and lovers of worldly comforts are so badly engrossed in their enjoyment, luxuries, self promotion and the chronic malady of ego, that they have never shown even an iota of concern on the sad plight of millions struggling to survive the vagaries of life. The lives of Sikh Satgurus was a life of sacrifice, concern for others and aburning desire to make everyone realise what and who a man is. On the contrary these swindlers aim is to collect donations from their gullible followers through their disciples and lead a life of luxury and comfort. The Tenth Master has in one of his composition, given a graphic sketch of these imposters -
Jo kar(i) sev masandan ki,
kahai an prasad(i) sabdi mohe dijai.
Jo kichh(u) mal tvaliy mein,
so ab hi uth(i) bhet hamari kijai.
Mero hi dhian dhro nisbasr,
bhol kai aur ko nam n lijai.
Diney ko nam(u) suney bhaj(i) ratehn,
liney bina naM naik parsijai.29. (33 Sawaiyas)
The propensity of becoming a fake Guru is very ancient
in this world. If we cast an eye on the religious conditions of the world before the birth of Guru Nanak, we find that a verr large number of fake Gurus were existing then also. What the life of the followers of such cheats is evident from the following hymn of Sri Guru Granth Sahib -
Panar tap gerf key bastra.
Apda ka mariY~'greh te nasta
. Des(u) chhod(i) pardeseh dhaia.
Panch chandal naley lai aia.(4)
Kan phrae hiraey tuka.
Ghar(i) ghar(i) mangai triptavan te chukka
. Banita chhod(i) bud nadr(i) par nari.
Ves(i) n pafai maM dukhiari.(5)
Bolai nahi hoe baitad moni.
Autar(i) kalp bhavdiai joini.
An te rehta dukh(u) dehi sehta.
Hukam(u) n bujhai viapia mamta.(6)
Bin(u) sat(i)gur kinai n pai parm gatey.
Puchhau sagal beyd simratey.
Manmukh karm karai ajai.
Jio balu ghar thaur n thai.(7)
Jis nu bhaey Gobind dayala.
Gur ka bachan(u) tin(i) badhio pala.
Kot(i) madhey koi sant(u) dikhaia.
Nanak(u) tin kai sang(i) traia.( (Page 134
There was a large band of fake Gurus then. Clueless as
tlwy were, they were causing the people to sink (in mamon) than taking them across the worldly ocean. Bhai Gurdas ji has described the state beautifully in the following composition.
Jat! sat! chirjivaney sadhik sidh nath gur(u) cheley.
Devi dev rikhisura bhairau khetarpal(i) bau meley.
Gan gandharb apsarcin kinar jakh chalat(i) bau kheley.
Raks(i) dano daint lakh, andar(i) duja bhau duheley.
Haumain andar(i) sabh(i) ko, dubey gun
l saney baucll£ley. Gurmukh(i) koe n disai dhundey t!rath(i) jcitri meley.
Dithey hindu turk(i) sabh(i) pir paikcimbar(i) kaum(i) kateley.
Andhi andhey khuhey theley. 26. (Var 1)
But when Guru Nanak Dev ji blessed with the divine
knowledge appeared in the world carrying spIritual torch, the cheat gurus vanished as the darkness of night disappears when the Sun rises.
Guru Nanak taught the people to follow truthful living. When he breathed his last to go in the sanctuary of the Almighty, he blessed Bhai Lehna, one of his disciples with the God given gift of Guruship to preach and instil the divine knowledge as propounded by him. There were some followers who were not happy with the succession of Bhai Lehna ji (Guru Angad Dev ji) to the Guruship. They were apparently ignorant of the importance of a Guru. They made a vain attempt to appoint Baba Sri Chand ji and Baba Lakhmi Chand ji as the Guru in opposition to Guru Angad Dev ji. Baba Sri Chand became the founder of Udasi cult and had his body and hair smeared with ashes. Similarly when Guru Angad Dev ji passed on the divine light to one of his followers (Guru) Amar Das ji, his sons Baba Datu and Baba Dasu opposed it vehmently. Many people backed them but their efforts of making them Guru proved futile. Similarly, when Guru Amar Das ji passed the Guruship on to Bhai Jetha ji, Baba Mohan ji took urmbrage. Though his brother Baba Mohari ji bowed before Guru Ram Das ji (Bhai Jetha ji) and accepted his pontification, yet Baba Mohan ji could not reconcile to the development. And yet when Guru Ram Das ji passed on the mantle of Guruship to Guru Arjan Dev ji, his elder brothers Baba Prithi Chand and Baba Maha Dev resented and opposed the pontification vigorously. Prithi Chand made many desperate attempts to snatch Guruship from his youngest brother but could not succeed. He even went to the extent of colluding with Mughal administration to topple the Guruship of Guru Arjan Dev ji. This was the reason why Meenas the followers of Prithi Chand were excommunicated from the Sikh brotherhood and imposed religious punishment (Tankhah). Bhai Gurdasji has exposed the intentions of those fakers who projected themselves as Guru and made every effort to win over the gullible people .
Bal jati hai Sri Chand(u) babdana dehura banaia.
. Lakhmi Dasau Dharm Chand pota huekai ap(u) gandia.
Manji Das(u) bahalia. Datu sidhdsan sikh(i) aia.
Mohan(u) kamla hoa chaubara Mohari manaia.
Meena hoa Prithfa kar(i) kar(i) tedhak barl(u) chalaia.
Mahadeo ahmeyo kar(i) kar(i) bemukh(u) kuta bhaukaia.
Chandan vas(u) n vas bohaia. (Var 26/33)
When Guru Arjan Dev ji passed on the Guruship to Guru Hargobind ji, the descendents of Prithi Chand who were then residing at Kartarpur (Jalandhar) and were known as Sodhi family, kept making plans in collusion with the rulers, of taking back Guruship from Guru Hargobind ji. Baba Dhirmal who was branded as the second Prithia by the sixth master, and named as 'Meena', kept the struggle of establishing fake Gurudom going till the times of Guru Tegh Bahadur. Sadly some Masands (Collectors of Offerings for the Guru) becoming disloyal to the divine Gurus colluded with him in his nefarious designs. All those efforts of over two decades went in vain. Guru Har Rai who succeeded Guru Hargobind Sahib passed the Guruship on to Guru Harkrishan ji, his youngest son. This antagonised the elder son Baba Ram Rai ji who out of respite became a henchman of Emperor Aurangzeb. He received favours of a few Masands and became an impostor/ Guru himself. He was later burnt alive by his own favourites¬the disloyal Masands of the True Guru.
Even today some people with misconceived notions belonging to Bedi, Trehan, Bhalla or Sodhi families claim high status of Guruship by proving their lineage to their anscestor Guru. These people must keep in mind that such attempts were even made during the times of Guru Nanak but the schemers always faced defeat.
The fake Gurus must remember that by turning their back on truth and True Guru, they will have to live a life of distress and worry.
Satgur te jo muhn phereh mathey tin kaley.
Andin(u} dukh kamavdey nit johey jam jaley.
Supnai sukh(u} n dikhani bau chinta parjaley.
(Page 30)
ANSWERS TO THE DOUBTS OF LIVING GURUS AND THEIR GURUDOM
Many supporters of living guru cult express their opinion that Sri Guru Granth Sahib is just a book that does not speak . If one is educated , one may read what is written, otherwise someone will have to read out to you & it may help in understanding . One the contrary , a living Guru explains all his sermons himself . How can then a book be a Guru ?
Let us first see how we acquire knowlede about our environment and everything around us that concerns us.We use our five sense organs to acquire this knowledge. We develop a picture of the things by looking at them;smelling them,tasting,hearing or touching them . We recogonise articles with the help of any one or all the five senses .
Shabad in fact is sound or voice. Sound is produced by the collision of two items. We acquire knowledge through sound or understand the finer aspects of everything through sound. Let us say, a man is sitting in a closed room and it is raining outside. As soon as he hears the tip-tap of raindrops, he declares that it is raining outside. He hasn't seen the rain falling;he comes to this conclusion from the mere sound(Shabad)
Of the water drops & he is right .
When you are travelling in the mountains and deep down in the valley there is a river flowing. The impact of the gushing water when it strikes boulders produce sound that enables us to conclude that there is a river flowing nearby .You haven't seen the river but has just heard the sound/noise of flowing water. So you correctly inferred that there is a river flowing down in the valley.
The written expression of the sound is Shabad. As we heard the rain drops or noise of the flowing water, we concluded that it was raining or a river was flowing, so can we learn about various things of the world through sound (Shabad).
Whatever a man does, he does it on the basis of hearing or seeing. Though the sound can be heard by the ears yet the Shabad can be seen by the eyes as well as heard by, the ears. Therefore one can conclude that 'Shabad' is an exclusive mean that provide us knowledge and understanding through hearing, reading and seeing.
What is Sri Guru Granth Sahib ji ? A compilation of Shabad. As the 'Shabad' teaches us about the worldly things so would the Guru's Shabad teach us about God and spirituality. We call it Guru (Teacher) and accept it as such. Some body's physical structure/body can't be Guru. The divine light dwelling in him and the propagation of that light through the Shabad can only be called Guru.
Who says that Sri Guru Granth Sahib do not talk ? Its sound reaches our inner self through our eyes. Eyes and ears both are organs of knowledge. It is not necessary that knowledge can only be imparted by the word of mouth. It is also not necessary that one should acquire knowledge when somebody or something has said some words or produced some sound. For instance, a man has to go to Shimla. He reaches a cross road during the course of his journey. The crossing has a cement post erected. It bears four indicator plates, each pointing towards the four roads. One plate reads Chandigarh, the second Ambala, the third Patiala and the fourth bears the words Shimla. The seeker of the route would be able to know which road he has to follow from these plates So,did the post speak out the route to Shimla and directed the traveller which road to follow?
As the ears convey information to our brain after hearing some sound, the eyes convey information similarly after reading. To act or not to act is the task of the mind and motivates the body to commence action. As the traveller reaches Shimla after reading the plate at the crossing, so would a man reach his destination of God realisation after reading “Gur pharmaey gursikh karna" and moulding his life in accordance with Gurbani.
Yet another excuse is offered by those supporting the living guru concept that in case a person is illiterate, how would he understand the treasure of knowledge given in Sri Guru Granth Sahib? To redle and explain it to him, he needs a living guide or guru .
The answer is simple. One who reads and explains the Gurbani to us can't be the guru. Let us say there is an illiterate woman. Her husband has gone out of station. He writes a letter to his wife. His wife feels happy on receiving the letter but she can't read the letter herself. She makes a request to an educated person to read out that letter to her. That person reads out the letter and explains all the contents of it. He even reads out the amorous words like. 'My dear wife’, Now if the reader thinks she is his wife,it would be height of foolishness on his part.
As the letter reader can't be the husband of the woman, her husband is he who had written the letter to her. so would the Guru be who had recited and composed the Bani. Anyone who read it or explains it can’t be the Guru .
Another question that is generally asked is who would tell the meanings of Gurbani ?Therefore, there is a need of living Guru.
The answer is simple. Those who received the Bani from the formless Lord, and composed/compiled it for guidance are our Gurus. Those who explain these compositions cannot be compared with the creator . A teacher explains the laws researched by scientists ; yet the teacher cannot be that scientists nor do they claim to be them .A person who explains the meanings of Gurbani can be a Gurmukh , a Sikh , a Giani but not a Guru , because his relationship with Gurbani is no different than ours .
Yet another question is posed by lesser wise men that Gurbani sings the praises of Guru & Nam , so it can’t be Guru or Nam itself .
Such misunderstandings mainly crop up when thses people do not study the Gurbani a little more deeply . It is in no way separate from it . Nam resides in Gurbani.Nam is achieved & received from Gurbani itself .
Gurbani varti jag antar(i)
Is(u) bani ley her(i) nam paida
(Page 1066)
Many supporters of living Guru cult quote the following lines of Gurbani to express another doubt in their minds.
Gur key charn ridai lai dharo (Page 864)
Charn(The feet) can only belong to a living guru and not of Gurbani. So where should one concentrate ?
the answer is not difficult to understand. Charn here does not mean feet made of bones and flesh .To practice recitation of Gurshabad, meditation on it with singular attention & concentration of mind is what keeping Gurus’ feet in heart is . If the misconception is carried further would any devotee cut open his chest & place his living Guru’s feet in his heart through this opening ? The word Charn has been used very frequently in Gurbani in the meaning of Guru’s memory & concentrated reflection on his sermons .
Gur key charn hirdai vasaey murhey,
pk:hhatey guntih sabh(i) bakhsh(i) trai. (Page 435)
Cham kamal sang(i) prit(i) kalmal pap trai.
(Page 459) Cham kumal hirdai uaseh sankut sabhfi) khovai. [Page 322)
Charn kamal ki as piairey,
Jam kankar nas(i) gaey vicharey.
(Page 389)
If the requirement is to reflect on the feet of a living Guru with eyes alone. How would a blind man then focus his eyes on them ?Secondly how can the concentration on the feet which are perishable help a man realise God who is indestructible ? The word of the Guru provides us the correct means to realize God. This alone can take us to him
Some supporters of the living guru concept say that Some people have magnetic personality which attract the Sikhs to him.
The force of attraction lies in the type of life one leads and not in the body. Body of all human being is the same since it is made of the same elements. The difference is in the conduct. Those who possess blemishless conduct would surely have that force of attraction. That attaraction is not in the body but in the charaacter and attitude in life. This effect would not disappear with the destruction of the body. Thus the deeds of the martyrs will live till the end of the world .
Many Sikhs preached Sikhism during the period of satguru ji. Baba Budha ji did in the time of Guru Nanak. Bhai Mansukh preached Sikhism as far away as Singladeep (Sri Lanka) and motivated king Shivnabh to accept Sikhism during the period of the third Guru, there were 22 seats established to propagate and preach Sikhism in India and in the neighbouring lands. The fourth Guru seeked Sikhs of high morality and character and appointed them Masands. They went far and wide to spread the gospel of Guru Nanak. During the times of fifth and sixth Gurus, Bhai Gurdas spread Sikhism in Agra and Kashi. Bhai Katloo and Bhai Garhia spread Sikhism in Kashmir, Bhai Govinda, Bhai Tiloka and Bhai Kataroo preached Sikhism in Kabul. Bhai Makhan Shah were responsible for spread of Sikhism during the times of eighth and nineth Gurus.All these personalities united the Sikhs with Guru but never with themselves. They never even had themselves addressed as Gurus .
The supporters also profess that a living guru not only sermonise but also help with his spirtual power and raise the soul of a Sikh to a higher plain.
The answer of this misconception is as follows_
We have already established with the help of Gurbani quotes that one can meet/realise God through Gurbani alone .Even now also the so called Gurus express their view through their words/tongue. If we subtract their sermons or counselling from their saying , then what would be left behind for there to keep their contact with their followers ?As far as the spiritual power is concerned, it only comes after one merges in divine light while still living in this world
Gurbani has taught us that indistinguishability with the Lord comes with the union of Shabad and mind. Those who love Shabad & imbibe it in the heart , so much that the Shabad becomes the base & foundation of their lives , they need nospiritual power from any living guru.
Many supporters of living Guru cult consider 'Shabad' to be a particular sound which is heard only when many difficult postures and penances are practised.
For answering this doubt, we need to go back to the history of Sikhs. We find that all the martyrs of Sikhs laid down their lives reading Gurbani or reciting Nam.
It has not been written in any body's case that he died with his eyes, ears, nose and mouth closed and he was then hearing a strange or a unique sound of Naad in his mind and their soul departed from their body after breaking the shackles of the inner self. The truth is that in the Sikh idealogy. 'Shabad’ stands for the sermon of the Guru that has corne to us in the form of Gurbani . Those who dwell on this 'Shabad’ have been addressed as Sant, Sadh, Gurmukh etc.
The propounder of living guru cult place Gurbani at lower level than their living guru. They forget one basic thing that after the demise of a person, his sermons and counselling does not cease to be effective. If it is so. then all the religious and sacred books of the world religions become redundent.
There is another thought that says that a truth is more effective when we see it happening in the life of a person.lt is true and that establishes the need of Gurmukhs andBhagats in the Sikh culture and society. That is why we recite and pray to the Lord that-•'O Lord, introduce and meet me those blessed souls seeing whom I may remember Thy name.' Those who have managed to reach the pinnacle of their life's mission following the counse1 and order of the Guru very diligently never claim equality with the Guru even in their dreams, would ever call themselves Guru . In the entire Sikh history we don't come across even one example where the people of caliber of Baba Budhaji,Bhai Gurdasji,Bhai Mani Singh Bhai Taru ji propagated to the Sikhs that they are the Gurus
Some 'living Guru' cult supporters argue that Sri Guru Granth Sahib is a compilation of paper with ink on them . How can a paper and ink be a Guru?
Such slanderers dare speak such derogatory sacriligious remarks because we the Sikhs have gone weak and casual towards our Guru. We have turned away from our code of conduct where wearing of live essential symbols is mandatory beside making constructive efforts to preach Sikhism. If we become alert no slanderer of the Guru's house say a word sacriligious to Sikhism. These fool persons don't even know that Sikh,do not worship paper ink, but worship and respect Gurbani and Guru's Shabad. If one places a blank book covered respectfully with beautiful sheets, no Sikh will ever bow before it. Sikhs prostration only before Gurbani. Those who call worship of Sri Guru Granth Sahib another form of idol worship are highly ignorant since they are not aware of the Sikh principle enunciated the following line of a hymn composed by Guru Ram Das Ji-
Naun pujiai naun maniai
nae kilvikh sab hiria. (Page87)
To entangle gullible Sikhs into their net,
propounder of Living Guru concept quote the following line from Sri Guru Granth Sahib.
Santan hath(i) rakhi kunnji.
(Page 893)
The word 'Santan' in the above line is plural of the word 'Sant', It means more numbers of devotees who have followed the dictates of the guru scrupulously and diligently. In other words it implies holy congregation. So the line would mean that God realisation is very possible when one perpetually remembers him in the company of devotedSikhs. One gets the intelligence and wisdom to decipher the intricacies of Gurbani phrases by reading and analysing them diligently and intelljgently. The agents of the fake Gurus don't read Gurbani . Thus without reading they can't understand it and therefore always give baseless and airy-fairy arguments. They are blind and dumb without understanding the Shabad
Shabad(u) n janeh sey anney boley.
Se kit(u) aey sansara (Page 601)
So,the key to understanding ‘Gurbani’ is Gurbani itself . Some supporters of the living guru cult opine that if we adopt eleventh, twelveth or thirteenth guru,what differenee would it make ? What is the argurnent of objecting it?
When Satguru ji's completed the task of moulding a man
into an ideal person, established faternity of such ideal persons called them Khalsa , gave them a name, a definite form, spirit , authority & code of conduct and turned them into their own form, then the tenth master passed the Guruship to Sri Guru Granth Sahib and the fraternitv who sat at its service. This ended the concept of living Guru forever. Thus no individual can ever be a Guru of the Khalsa Panth. He declared that henceforth the spirit & soul of the guru lies in Sri Guru Granth Sahib and body structure is constituted by the faternity of the Khalsa .The eternal light of divineknowledge rests in Sri Guru Granth Sahib and the method and right to guidance and guidance lies with the Panth. Thus both Sri Guru Granth Sahib and Khalsa Panth became the embodiment of Guru. So to appoint eleventh; twciveth or thirteenth Guru is out of question
The living Guru proponderers also extend another argument that it matters not who you rGuru is.lt is the faith that one holds which takes him across the worldly ocean
The Sikh religion does not hold this faith. It has not propagated such blind faiths as is stated, in the following_
Gur gun gai gur bawarey gur key rahiey das
.Instead Gurmat convincingly says that without a complete guru, no One can swim/wade across the worldly ocean. Incomplete, ignorant impostors and fake gurus can never bless anyone with emancipation. Such gurus can throw their followers in the deep abyss of misery and distress. Instead of raising their spiritual level . Gurbani has cautioned all Sikhs to beware of such gurus who have no knowledge, are without realization and constructive actions_
Guru jina ka andhula cheley nahe thao(n).( Page 58 )
Nanak andha hoe kai dasai rahai,
sabhs(u) muhaey sathai.
Agai gaia(n) muhey muh(i) pahey,
su aisa agu japai (Page 140)
Andhey guru te bharm(u) n jai. (Page 232)
Guru jina ka andhula
Sikh bhi andhey karm kareyn(i)
. Guru saddey agiani andha (Page 951 )
kis(u) uh(u) marg(i) paey (Page 491)
Andha ago jey thiai kion(u) padhar(u.) janai.
Ap(i) musai mat(i) hochhiai kio(n) rah(u.) pachhanoi
(Page 767}
Kachey gur te mukat{i) no hua. (Page 932)
Andhey kai rah(i) dasai, ondha hoe su jaey.
Hoey sujakha Nanaka, so kio(n) ujh.ar(i) paey
(Page 954)
Many promoters of the living gurus associate their gurus with miracles and other divine powers. Thus many simple people and gullible men primarily women start reposing their faith on these fake holymen on the basis of false propaganda and preachings by their paid henchmen. These simple people are then caught in the web of falsehood which becomes difficult to escape from
Sikh religion impresses vehmenlly that
Ridh(i) sidh(i) sob moh(u) hai
nam(u) na vasai man(i) ae. (Page 593)
Bin(u) navai painan(u) khan(u) sabh(u) bad hai, dhig(u) sidhi dhig(u) kramat(i).
Sa sidhfi) sa karmat(i) hai, achint(u) karey jis(u) dat(i).
Nanak gurmukh(i) her(i) nam(u) man(i) vasai,
eha sidh(i) eha karmat(i). (Page 650)
Firstly, these fake gurus possess no extraordinary or divine abilities or powers. But even if someone has succeeded in acquiring some divine ability after a strenuous penance , it should not enamour a Sikh. He knows that these are the attendents at the feet of the Gurmukhs .( Those who abide by Guru's order/will ). The aim of human life is notto get trapped in these attractions of illusions but mergence of self with the Lord through meditation on His name.
Let us hold Guru’s Shabad close to our heart . Let us not get caught in the trap of receiving some incantation at the hands of these fakers & deceivers . Sri Guru Granth Sahib is the only store-house of knowledge. Those impostors also use this treasure to promote their shop and prove themselves as Gurus .
Atma Granth Vich, Sarir Panth Vich,
Puja Akal Ki, Parcha Shabad Ka,
Didar Khalsey Ka .
Let us adhere whole heartedly to the above direction & accept Granth & panth as the supereme Guru . Let us also propagate it to remove doubts from the minds of simple devoted Sikhs seeking deliverance .
Radha Soami Gurudom:
The founder of Radha Soami Gurudom known by the name of Sri Shiv Dayal was aKhatri from Agra. He used to hold a holy congregation there. His followers, addressed him as Soami. His wife's name was Radha .The Succesors of Shri Shiv Dayal started a RadhaSoami cult based on their name .
The cult promotes living guru culture, imaginary exercise of mind and Shabad, tri point confluece, inactive state of mind and listening of cosmic sound by pulling up the mind to the tenth house through excercises like Yogis, and reaching the conceived abode of Radha Soami . Pre-eaten/tasted food of their living guru which is called 'Parsadi' is considered holy and an act of devotion when eaten. They don't consume meat and wine but never discourage their followers from smoking ciggarates and tobacco in anyform, though these are worst type of intoxicants .If they do this, they may lose a large segment of Hindu followers .'Sar Bachan' is a famous book of this cult .The gurudom and worship of living guru has resulted in many seats this cult over the last hundred years. One centre is in Agra while the second center is in Beas (Punjab) .
Baba Jaimal Singh came in contact with Soami Shiv Dayal while still serving in a Sikh Battalion of the Indian Army. He later became the founder guru of Beas seat. The Second disciple of Shiv Dayal was a Post & Telegraph Department employee named Rai Bahadur Salig Ram . They were infact the people who had initiated Radha Soami cult .
The name Radha Soami is not related to divinity nor it is a spiritual term . Its meanings have no relationship with Sabad & Surti ( mind ) . Many efforts have since been made to lend it a religious connotations although the cult has been named after the wife of Shiv Dayal who was affectionately & reverentially addressed as Soami . It is a covert move of the Radha Soami to misquote & misrepresent Gurbani in order to promote their gurudom & not to present the truth of Gurbani . Don’t they know the following statements of Guru Nanak ?
• Sabad(u) guru surt(i) dhun chela . ( Pg 943 )
• Sabad(u) gurpura gehar gambhira .
Bin(u) sabadai jag(u) bauranang (Pg 635 )
Like ‘Yog Mat’ , Radha Soami consider five names of import which must be imbibed in the mind in the form of Shabad .These r –
1. Jot(i) niranjan
2. Oankar
3. Rarankar
4. Sohang
5. Sat(i) nam
In order to reach the Radha Soami (Abode ) Radha Soamis have prepared a very fascinating spiritual journey . The first step on this journey is to practice ‘Alti Palti Asan’(posture ) . In this posture , one has to sit on one’s haunches ,close the ears with fingers & place two fingers on both eyes . Then they try to focus the mind on the spot at the confluence of the two eyes & nose in the lower middle of the forehead ,visualize the picture of Radha Soami Guru & repeat the name again & again . This is the main activity of a person by which according to’Sar Bachan’ , one sets out on the spiritual journey . To keep an account of the flight is not an easy task according to the book . It states that the soul ascends 5.75 billion Yojan initially & then descends by more than 1000 Billion Yojan . Thereafter it again comes back to the higher plains . All this is humbug & good enough to confuse the subject . This calculation is also the job of a mathematician mind (who was none other than Rai Bahadur Salig Ram himself being a Post employee , good at calculations ) . The reality which is totally different is not known to the preacher himself who escapes from all this by creating confusion & a maze .
Besides this , they also wander their mind in the six circles as propagated by the Yog Mat . thus it can be safely inferred that these people have only confused the poor & gullible people by involving them with infructuous exercises .
The Naam that they bless each person with for meditation upon is described by them as highly confidential , complicated & well entangled that is not to be disclosed to anyone . the True master gave the ‘Gurmantar’ to the five beloved ones for propagation & proved that it is not something that needs to be hidden .
Radha Soamis also believe in the concept of guru who is alive at that point of time & those who were gurus at sometime in the past . It is written in ‘Sar Bachan’ that –
Pichaley ki taj tek tere bhaley ki kahoon .
Vakt guru ko man, tere bhaley ki kahoon .
So all the previous gurus have no importance according to above statement . Only one occupying the Gaddi at that point of time is supereme & worthy of imposing faith in . So what is the use of making a memorial for one who lived long ago ? Why r they making a monument for last hundred years in the memory of Shiv Dayal ? What goos would be served by publishing the life sketches & their thoughts /philosophy if they r not important in the life of their followers ?
If we ask who was the guru of Soami Shiv Dayal , they say - " Nad(Divine musical sound) was his guru .He did not take sermons from anybody else ."
So the guru of Radha Soamis who lived in the past has no significance for them . If Nad can be the gurur of Shiv Dayal then why can't other people have 'Shabad' as their guru ?
It is written in Sar Bachan -
"Granth can't be Guru . It is the root . It does not talk nor can it convey sermon by itself ."
In contraray to the other guru of Radha Soami ,Rai Bahadur Salig Ram writes -
" Shabad is the true form of the Lord Sat(i)nam , ParbrahmAtma , parmatma all living beings r form of Shabad only . Without concentration on Shabad , nothing else can help reach Him . Those who seek their emancipation should adopt Shabad as Guru & attach their minds in it & in its 'Dhun' ( Musical note ).
These r self contradictory statements of Radha Soamis . On one hand they claim 'Naad' as Guru of Shiv Dayal & on the other hand they state that Granth can't be a Guru which is embodiment of Shabad & spiritual knowledge . Thirdly , they proclaim supermacy of the present guru . Then they r also constructing memorials of the gurus of the past who have no significance today . In fact they r quite confused themselves as to who the real Guru is .
The living guru concept of Radha Soamis have resulted in establishment of numerous seats & gurudom . There r a number of litigation cases in progress on the subject of sharing of assets . Many court cases have already been decided between gurus of Dayal Bagh , Soami Bagh & Allahabad . The discords amongst them had even gone up to Privy Council of London .
Finally , we would like to make onething clear . radha Soami believes in many forms of God . Shri Shiv Dayal is known as 'Sant Satguru ', 'Kulmalik' . His successors r known by various epithets like 'Sadh guru','Gurmukh guru','Vaqt guru. ' Those who r gone by r called 'Be-vaqt guru .'
The Gurudom at Beas was commenced by Baba Jaimal Singh . After his retirement from the Army in 1891 , he came & settled on the bank of the river Beas near villages of Varaich & Balsaran . Some Sikhs of Ballsaran took him as a Sikh Sadhu ( Mendicant ) & gave him plot of land from the common pool of the village land for making a 'Dharamsala' . The area of the plot was over two acres . It was registered in the name of Sri Guru Granth Sahib vide registration number 254 dated 14th June, 1897 .
In the final recordings of the official documents , it is written that "Bhai jaimal Singh has no right to own or lease out or give out this plot of land . It will ever remain for 'Dharamsala' .
Those headman who had donated & registered this piece of land on the name of Sri Guru Granth sahib r -Laloo Nambardar , Mehtab Singh , Bhan Singh , Boorh Singh , Sher Singh & Gurdit Singh .......
