Spring Summer 2015

REGISTRATION NO. 1137019
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ISSN. 2054-9067
The
Sikh Courier
INTERNATIONAL
A JOURNAL OF
THE WORLD SIKH FOUNDATION
(THE SITA AND AMAR SINGH CHHATWAL SIKH TRUST)
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The
Sikh Courier
INTERNATIONAL
BI-ANNUALLY
First Published October 1960
Volume 66
67
Volume
SPRING-SUMMER
2015
Autumn-Winter
2014
No.:
No:
118119
CONTENTS
1. A TRUE DEVOTEE’S ARDAS
ANCHORING
SIKH
PAST
ONUniversity,
THE FRENCH
RIVIERA
. 1. Navtej
Singh, PhDTHE
Student
- World
Sikh
Harrow...........................................................7
Dr Nikky Gurinder Kaur Singh ................................................................................................ 5
2.
SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICES
2. GURU
NANAK’S
CHALLENGE
TO TERRORISM
Gurinder
Singh Sacha
............................................................................................................
11
.
Principal (Retd) Gurmukh Singh (U.K.).............................................................................................15
3.
GURU NANAK IN MADHYA PRADESH
Dr (Col) Dalvinder Singh Grewal ................................................................................. 13
3. GOD IS OUR SUPPORT
.
4.
THE MAGNETISM OF KEY WORDS LIKE SAT
Mrs. Mohinder Kaur Kapoor M.A., Language Department Khalsa College London........................19
( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
4. BRAHMA VIDYA
TRUE SIKH,
TRUELudhiana...............................................................................................21
MUSLIM AND A TRUE HINDU ACCORDING TO
. 5. DrADalvinder
Singh A
Grewal,
A FEW HYMNS FROM SIKH SCRIPTURES
Harmanjeet Kaur Sandhu ........................................................................................... 23
5. A VIEW OF THE TUNES RECOMMENDED BY GURU HARGOBIND
.
6.
Harmanjeet Kaur, Ph.D. student.........................................................................................................23
MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIB
Mrs Mohinder Kaur Kapoor ................................................................................................. 27
DAY THE
IN NEW
FORM;
“SATGUR MERA NEET NAWAN”
6.7. AEACH
BRIEFNEW
ACCOUNT
OFGOD
SINSISAND
THEIR
ANTIDOTE
.
Dr.
Singh Kapoor,
Chancellor
World Sikh University London.....................................27
DrSukhbir
(Col) Dalvinder
SinghVice
Grewal
.................................................................................
29
1
1
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Editorial
S
ikhism is an individual and independent world religion. Its founder is Guru Nanak
Dev born in 1469, Sikhism’s holiest scripture is Guru Granth Sahib first compiled
and completed in 1604 by Guru Arjan and then edited in 1706 by Guru Gobind Singh;
and conferred Guruship in 1708 at Nanded by Guru Gobind Singh; a sanctum sanctorum
Harmandir Sahib (Golden Temple) open to all humanity designed and architected by Guru
Arjan, and a history full of sacrifices for human rights of 546 years (1469-2015). It has
its own distinctive traditions and customs developed and practised in its life span.
House of Lords (UK.), in its historic judgment in Mandala Vs Dowell Lee, delivered in
1983,declared Sikhism as almost a nation in its own right.
Today, Sikhs are one of the most prosperous communities both inside and outside India.
They are also robust farmers and brave soldiers. Where on the one hand they provide
granary for a billion of Indian masses, on the other hand they march on the Indian borders
defending its borders. They constitute 45% of the serving Indian Army. There are more
than 59,000 gurdwaras serving free langar to approximately 6,000,000 people daily. In the
Indian war of Independence, the Sikhs, who are less than 2% of Indian population, made
more than 90% of the total sacrifices which included exile, hangings and imprisonments
for life.
The distinctiveness of Sikh religion is based on its own individualistic values, as laid
down and propagated by the Sikh Gurus. .
Summarily, the Sikh religion stands on the following three important pillars:
1. Nam Japna (direct communication with the Almighty, nitnem and so on )
2. Kirt Karna (truthful living, honest work and integrity in profession)
3. Wand ke Chhakna (sharing one’s possessions with others)
With the above three columns a fourth pillar of Sant Sipahi (Saint Soldier) was added
by the tenth master, Guru Gobind Singh. Though basically, a Sikh is a saint, believing in
3
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Places on all the courses are limited. Local students can call at the above address for instant admission
arrangements. Scholarships and Financial help, towards the cost of studies are available: from the following
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4
non violence, peace and harmony, but if the persecution raises its head and down trodden
are harmed, then a Sikh is also a fearless soldier. He always stands in defence for the
persecuted and the weak.
The exclusive Sikh values make Sikhism a world renowned religion. In addition to above
four fundamental Sikh values, the other Sikh values can be grouped as follows:
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A Unique identity -[wearing of five Ks by a baptised Sikh]
Equality
amongst human beings and opposite sexes - [the tradition of langar, uplifting
the status of women, banning caste system]
Respect
for all religions: The distinctive selection of contributors for Guru Ganth
Sahib –[ the composers of hymns chosen by Guru Arjan include both Muslim and
Hindu Bhagats representing lower and higher strata of society].
Secularismthe first five baptised Sikhs (Panj Piyare) represented different parts of
India and different levels of Hindu social set up.
Monotheism
- [The worship of only one Almighty God; no image worship is
allowed, no belief in duality is sanctioned]
iving away of old traditions- [No meaningless rituals and no formal priesthood are
G
allowed]
Human
Rights – Sacrifices for a cause: the martyrdom of Guru Arjan and Guru Tegh
Bahadur for saving humanity and challenge against compulsory conversions.
start of First Aid, Red Cross and Ambulance Services - [These services were first
The
provided by Bhai Kanhiya during battles of Guru Gobind Singh with the Mughals]
Socialism
and democratic conduct [the kneeling of Guru Gobind Singh before the
Panj Piraras for baptism; the command of Panj piyaras to Guru Gobind Singh to
vacate the fortress of Chamkaur; the formation of the Five Takhats and their control
on the global religious activities; the punishment to Maharaja Ranjit Singh by the
Akal Takhat, and so on]
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6
A TRUE DEVOTEE’S ARDAS
Navtej Singh
PhD Student - World Sikh University, Harrow
A
ll too often we hear people say “I recite an
Ardas regularly and yet God does not hear
me or grant my wishes”.
to the brim with love and emotion and brings
happiness to our face. Yet this same emotion is
missing when we think about God. No similar
love surfaces despite the fact we read shabads
about God such as “ You are my father, my
mother, friend and brother”.
This article tries to present a viewpoint of what
the Ardas actually is, what to ask for in an Ardas
and some possible reasons why one’s Ardas is
“not answered” by God. In addition, as we go
through this very important time of Vaisakhi,
we should reflect on the qualities mentioned in
the Ardas which should inspire many of us to
embark on a journey to becoming purer Sikhs
or Khalsa. During the Vaisakhi celebrations
of 1699, Guru Gobind Singh revealed what
qualities an ideal human being should have to
attain mukthi.
So how should we concentrate on God, express
our love and devotion to Him? To enable this,
we need to understand what the Ardas is, its
structure and the tools within the Ardas to aid
this concentration.
In addition, we need to know what and how to ask
so that our wishes can genuinely be granted.
Ardas- Summary: The word Ardas is derived
from the Persian word 'Arazdashat’. Literally,
the Ardas is the petition of a Sikh devotee to the
Great Master, God Himself.
The Ardas is a continuation of Guruji’s theme
and reminds us what qualities God is looking
for us to develop as the ideal human being in
our journey through life. Do we have to be this
ideal person before our Ardas is answered? We
will try and answer this question in the paper
below.
The Ardas is a request, a supplication, a prayer,
or an address to a superior authority. When
performed with sincerity, concentration and
submission, it is a form a communication with
the Almighty. It is a Sikh prayer that is also
done before performing or after undertaking any
significant task.
Our insatiable desires: Sant Singh Maskeen was
a renowned preacher, who, in one his discourses
or Katha, very accurately states that, 95% or
more of us go the Gurdwara with “baggage”. We
go, not to unite with God, but because we have
unfulfilled desires which we pray will become
fulfilled. The issue, he says, is not with some of
these desires themselves but with the fact that we
have no genuine lasting belief, devotion or love
for God. Many of us are not even concentrating
when we recite the Ardas.
For instance, it is recited after the daily Banis
(prayers); or completion of a service like the
Paath, kirtan (hymn-singing) program or any
other religious program. This short prayer can
be a plea to God to support and help the devotee
with whatever he or she is about to undertake or
has done.
It can be an appeal to Waheguru to thank Him for
his bounties, His protection and care and a plea
for the welfare and prosperity of all mankind.
When we think of a loved one such as our child,
father, mother, husband or wife, our heart wells
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The main features and benefits of Ardas are:
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sense that it has not been written in its entirety
by the Gurus. The Ardas cannot be found within
the pages of the Guru Granth Sahib due to the
fact that it is a continually changing devotional
text that has evolved over time in order for it
to encompass the feats, accomplishments, and
feelings of all generations of Sikhs within its
various stanzas (see Structure below).
It is a petition to God, the merciful creator
of the universe. It is direct communication
with God when said with sincerity and
feeling.
It lowers one’s ego and brings calmness to
ones mental state.
Teaches one Nimrata (Humility), Daya
(Compassion), fearlessness and Chardi
Kala.
The power that this single prayer possesses is
astonishing. Starting with "pritham bhagautee
simar kai, Gur Nanak laee dhiaa-e phir Angad
gur tay Amardaas, Raamdaasai hoee sahaee
and ending with Naanak naam charhdee kalaa,
tayray bhaanay Sarbaht dah Phahla, the Ardas
encompasses so many Sikh and Humanistic
values. It is more than just a prayer; it is a
therapy for the elevation of the human spirit,
mind and body. The mere act of thanking Him
is very healing.
One is reminded of the level of dedication
required to become a better human being.
It gives one inner strength and energy
to face obstacles and rein back joys and
bounties given by Him.
It links the mind with the 'pure ones' from
human history.
It elevates one’s spiritual state and builds
ones confidence.
In a congregational setting in the Gurdwara, the
Ardas is recited by one member of the assembly,
normally the priest, with everyone standing
reverentially, hands in prayer pose, facing the
Guru Granth Sahib. Throughout the recitation,
the congregation repeats the word Waheguru in
order to bring their attention back to the Waheguru
and to support the idea that God, the Wondrous
Guru, is the Supreme Being capable of anything.
At the completion of Ardas, the congregation
bows down as one and places their foreheads
on the floor to symbolise humility. In essence,
they are placing themselves as the servants of
God. Upon rising, the Sangat (congregation)
proclaims Waheguru Ji ka Khalsa, Waheguru Ji ki
Fateh, "the Khalsa belongs to God to whom also
belongs the Victory". Immediately after uttering
these words, one member of the assembly states
the phrase, Bole So Nihal, "he who pronounces
these words shall be fulfilled". In response to this
statement, the entire Sangat heartily says, Sat Sri
Akal or "Truth is the Timeless Waheguru".
It brings a sense of "community" to the
person.
In the Sangat, it is very powerful because
the whole Sangat is vibrating with the Naad
at that time, God Himself is in the Sangat
and being a merciful and benevolent God,
He listens to His devotees. This is the
message that Guru Arjan is narrating in
Raag Bhairo on Page 1152.
Satgur apunay sunee ardaas.
The True Guru has
listened to my prayer.
Kaaraj aa-i-aa saglaa raas.
All my affairs have
been resolved.
Maan tan antar parabhoo Dhi-aa-i-aa.
Deep
within my mind and body, I meditate on God.
Gur pooray dar sagal chukaa-i-aa. ||1||
The
Perfect Guru has dispelled all my fears. ||1||
The Ardas is usually done standing up with
'folded hands' and, as a prayer, is unique in the
9
The Gurus themselves used the concept of
the Ardas to communicate with God in the
Sangat (congregation) because God Himself
is in the congregation. This happens when the
congregation is connected with the Waheguru
and the Naad or cosmic energy is vibrating in
synchrony within the Sangat. A prayer where a
plea or supplication is made with sincerity and
submission to the Waheguru is heard by Him
and does not go unheeded.
This is then followed by the opening stanza
of the Var Sri Bhagauti Ji written by Guru
Gobind Singh Ji (The Var Sri Bhagauti Ji
is contained with the Dasam Granth). This
ode begins by going through the order of
meditation by placing Waheguru foremost
above all else, and then systematically referring
to each of the other Gurus in turn, asking the
devotee to concentrate (“Dhian Dhar kay bolo
ji Waheguru”) beseeching these Gurus for
aid and protection at all times. The opening
invocation and repeating Boloji Waheguru is
the manner in which concentration should be
developed within the individual. This section
was composed by Guru Gobind Singhji and
must never be changed in an Ardas.
Having said this, the individual Ardas can be
recited anywhere with or without the presence of
the Guru Granth Sahib with the same sincerity
and feeling and can be heard by Him, even
without folded hands.
Ardas Structure: The Ardas is divided into
three distinct sections each one of which deals
with a distinct aspect.
This section ends with “And the Tenth Master
Guru Gobind Singh Ji, father of the Khalsa who
has blessed us with the gift of Amrit – may we
enjoy his protection everywhere” The last stanza
was introduced by scholars.
The Ardas normally commences with a recitation
from the Sri Sukhmani Sahib “Tu Thakur tum
paih Ardas, Jio pind sab teri ras”. This recitation
when sung with devotion and submission not
only calms and focuses the mind because singing
sets the Naad or cosmic energy to vibrate in
synchrony within the Sangat, but reciting the
words themselves inform the Waheguru that
we are His children and thankful for His many
bounties.
The second section
The second portion of the Ardas narrates the
sacrifices made by various Sikhs throughout
history.
The sacrifices made by these noble individuals
may range from the sacrifices that Sikh children,
including Guru Gobind Singh’s own young
children, have made - to the memory of Sikhs
who were tortured. The second section reminds
one of the Panj pyare, the four sahibzade, and
the forty brave Sikhs who were martyred.
Next, the Ardas may start with a couple of in
vocational lines in praise of the Waheguru or to
instil further humility within the congregation
such as:
Teenay taap nivaaranhaaraa dukh hantaa sukh
raas.
The Waheguru is the One who removes
the three fevers; He is the Destroyer of pain, the
warehouse of peace. (Page 714 of SGGS)
It goes on to remind us and to concentrate on
minds on all those Sikh men and women who,
for the sake of Dharma (righteousness) and the
religious and spiritual freedom of all people,
have given their heads; allowed themselves to be
cut apart, limb by limb, joint by joint; had their
scalps torn from their heads; were stretched and
Taa ka-o bighan na ko-oo laagai jaa kee parabh
aagai ardaas. ||1||
No obstacles block the path of
one who prays before God. ||1||
10
broken upon wheels of torture and those who
were beaten and sawn apart, but never gave up
their faith and their determination to live as Sikhs,
to their last breath. Let us always remember
those Gursikhs who despite experiencing these
tortures still uttered no words of protest, but
instead, placed their trust, and their lives, in the
Hands of God, in sweet surrender to His Will.
Love and Humility, Fearlessness and Courage.
A plea is made for protection of the Sikhs and
Gurdwaras located in areas of the world have
been torn by conflict such as Nanakana Sahib,
birth place of Guru Nanak in Pakistan, where
Sikhs have limited access.
In addition to our personal specific requests, the
third section finishes by thanking the Waheguru
for His bounties, making a supplication
requesting the forgiveness of many sins, errors
and omissions, and to help us, keep ourselves
pure, in the face of the challenges and temptations
of the world. To bless us with His Naam and
destroy our pains and anxieties, to inspire us to
walk on the path of Sikhi shown to us by Him
through the Holy Word of Gurbani.
This section also reminds us never to forget
the importance of the 5 Takhts , Akal Takht,
KeshGhar Sahib, Hazoor Sahib, Patna Sahib
and Dam Dama Sahib and all the other historic
Gurdwaras where
important events and
sacrifices were made.
Despite beseeching in the first section to all the
Gurus for their help and then in second section
about what the “Will of God truly means and
Submission”, many of us, including this writer,
still have not concentrated so far and are already
thinking about our long “wish list” that we want
to ask of the Waheguru in the Third Section.
The last sentence, which is unique to Sikhism,
must be said and practiced with sincerity if one
truly believes in the concept that God resides in
all of us. “Nanak naam chardikala teray bhanae
sarbat da bhala” – “Dear God, through the
teachings of Guru Nanak and the other Gurus,
let us always be upbeat, blissful and optimistic,
even in adversity and more importantly, we
seek blessings, welfare and prosperity for
everybody” (We bear no hatred or ill feelings
towards anyone)
Third Section
The third section’s composition towards the end
varies from one oration to the next. It is in this
section that Sikhs specify what they are reciting
Ardas for, make their supplications to Waheguru
to thank Him and ask for forgiveness for any
mistakes made during the recitation of any and
all prayers.
These three sections together constitute Ardas.
In summary , as one of the most universal
prayers in the Sikh faith, the Ardas maintains
its uniqueness due to the fact that rather than
trying to read or recite the Guru’s prayers,
it is an example of a mortal communicating
with God, offering up his/her own prayer to
Waheguru asking for forgiveness and guidance
and thanking Him. It is direct dialogue with God
when recited with sincerity.
This section is also an extension of Guru
Gobind’s vision of creating a pure being or
Khalsa. We ask God to protect all the Sikhs
wherever they may, to bless them with humility
and yet give them much wisdom (“maan
neevah maat uchi”), the gift of belief, and that
righteousness may flourish. A special plea is
made for the gift of Sikhi which covers all the
virtues that Guru Gobind Singhji wanted in his
warrior saints Truth, Contentment, Compassion,
Ardas can be read anytime for any suitable
occasion but specifically at the end of naming
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ceremonies, engagements, and the beginning
of the Anand Karaj marriage ceremony. During
the funeral ceremonies, Ardas is said as the
body is being taken away, while consigning the
body to fire, when the pyre is fully aflame, upon
returning to the Gurdwara, and after Anand
Sahib is recited.
our parents, when we were younger, did not give
us everything we asked for. It was often based
on reward for being good. God may also do this
based on our karmas or deeds … or even when
the time is right.
Finally, as Sant Singh Maskeen says, we should
not lose hope if our Ardas is not “heard”. Practice
Sikhi’s three principals of Naam japna, Vaand
Chakna, Kirat Kamai and leave everything else
to Waheguru. The one thing everyone should
ask for in their Ardas is for His Naam and union
with Him. Sant Maskeen says we should leave
all other desires outside the Gurdwara like we
leave our shoes outside the Darbar Sahib. When
we do so, we are better able to concentrate on
God with sincerity and love for Him. By so doing,
God, who is compassionate and loving, hears us
on His clear line and rewards us accordingly.
The personal Ardas: Aside from all of the above
occasions, Ardas is also recited during special
circumstances in order to pray to Waheguru for
good luck and help in one’s future endeavours
such as at the beginning of school or before
setting off on a journey.
Why is my Ardas not heard? There are two kinds
of individuals mentioned in the Sri Guru Granth
Sahib - the Gurmukh and the Manmukh.
The Gurmukh wants happiness, inner peace,
food, clothing, shelter, as does the Manmukh.
However, the Manmukh derives his happiness
from material things and has a list of desires.
Whilst the Gurmukh accepts and submits to the
Will of God unconditionally, the Manmukh fights
it and asks why his prayer was not answered. He
sets conditions such as, “ Please grant this job
and I will do an Akhand paath in your honour to
thank you”.
On a final note, a beautiful piece of writing from
Dr. S.S. Kapoor’s book, the Sikh Ideology:
Our Wants versus our Needs
I asked for strength and God gave me difficulties
to make me stronger.
™™
Whilst we as human beings are not privy to
God’s complex formula for granting wishes,
there may be several reasons for these not
happening, such as 1) the manner in which
the Ardas was done. Metaphorically, it is like
communicating with God on a telephone. When
one is reciting the Ardas with sincerity, the line
is “crystal clear” allowing clear dialogue with
God. When one’s mind is not focussed and
there is no concentration or sincerity , then one
may as well be communicating over a line with
poor signal or even a dead line!! 2) our desires
are not in tune with what God would want. Even
™™
™™
™™
™™
™™

13
I asked for wisdom and God gave me
problems to solve.
I asked for prosperity and God gave me
intellect and brains to work harder to
prove my worth.
I asked for courage and God gave me
obstacles to overcome.
I asked for love and God gave me enemies
to diffuse their hatred.
I asked for favors and God gave me
opportunities and determination.
In fact…. I received nothing I wanted
but received everything I needed.
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Thinking Ahead - Moving Forward
31
14
GURU NANAK’S CHALLENGE
TO TERRORISM
Principal (Retd) Gurmukh Singh (U.K.)
s the 21st Century world faces terrorism in
its many horrendous forms, we look to Guru
Nanak’s teachings for guidance. Born in 1469,
on the eve of the age of discovery, Guru Nanak
came to this world with a divine mission.
A
Guru Nanak referred to God by many different
names, which were commonly used in his time.
The traditional Sikh name for God is “Waheguru”
– the Wonderful Giver of Light, the Fount of all
knowledge, the Primal Teacher.
His unique description of the One Creator laid
the foundation of an egalitarian way of life,
which unites diversity before One Creator. Guru
Nanak and the nine Gurus who succeeded him,
translated this basic description of God called
the Mool Mantar, into a harmonious life model
for humankind. Freedom from fear and freedom
from hatred are the two preconditions of this
model.
In Guru Nanak’s founding precept, the two
linked Godly qualities of being without fear
(nirbhao) and without animosity (nirvair),
provide the human interface with God. These
are the two qualities human beings can cultivate
in their daily lives. They can experience God
by being without fear or hatred and achieve the
ultimate goal of this life. This goal in the Sikh
teachings is to lose the individual egocentric self
in the Universal God Being. According to Sikh
teachings “God’s devotee should be like God.”
(GGS p 1372)
It is built on the three pillars of honest and
truthful living, sharing with others and constant
awareness of the God Being. It is important
that the independent Sikh ideology is clearly
understood by those who continue to confuse
Sikhism with other world religions.
In his own life-time, Guru Nanak challenged
infliction of fear, terror, cruelty or oppression in
any form and in any religious, social or political
sphere of life. According to the Ninth Nanak,
Guru Tegh Bahadur, freedom from fear in daily
life is achieved through the maxim “Frighten
no-one and do not accept fear (in any form from
any quarter) ” (GGS p 1427)
Guru Granth Sahib, the Sikh scripture, is
truly unique. In addition to the teachings
of the Sikh Gurus, it includes the teachings
of saintly people from different religious
backgrounds. They all shared Guru Nanak’s
universal values. Guru Nanak described God as:
“The One Creater, The Ultimate Truth, Who
is without fear, without hatred, Everlasting,
Unborn, Self-existent, realized through the Guru
(i.e. through God’s Grace, for God Himself is
the Guru, the Primal Teacher.)”
Freedom from fear is achieved by clearing the
mind of hatred and animosity. For that reason,
in Guru Nanak’s teachings, the two “without
fear and without enmity” linked qualifications
are placed side by side. There is nothing to fear
because all is within God’s creation and in His
Will (Hukam in Sikhism and Raza in Islam.).
Hatred is the cause of conflict; it invites violence
In Sikhism, God is above gender classification.
15
and breeds fear and must be shunned. Hatred and
distrust are usually rooted in ignorance. Fear is a
natural instinct and is always lurking in the dark
corners of the human mind.
practices like the caste system, he condemned
horrifying rituals like the “suttee” – widow
burning.
In Guru Nanak’s teachings, none who spread
fear or insecurity are spared: the king and his
henchmen using terror as an administrative tool;
the high caste priest using rituals, superstition and
social divisions as his devices for exploitation;
the corrupt religious judge selling judgments;
and, the religious fanatic who sought converts
to own faith through force. And so he instilled
a fearless spirit in his students, his Sikhs, and
said:
Unfortunately, fear has been freely exploited;
and so has its more intense and overpowering
form, terror. It is inflicted, or sometimes selfinflicted through ignorance, in many forms
and in many aspects of our daily lives. There is
terror, which is overt or direct. It may be in the
form of an invasion as that of Babar, the Mughal
invader, during Guru Nanak’s time. Guru Nanak
condemned the terror spread by Babar’s invading
army in strong language. Far worse form of
terror has been inflicted on civilian populations
in recent times.
“If you wish to play the game of (Lord’s) Love,
place your head on the palm of your hand (i.e.
be fearless) and come my way.” (Guru Nanak,
GGS p.1412)
On 11th September, thousands of innocent
civilians were killed in large numbers by a form
of suicidal fanaticism.
The foundation of Guru Nanak’s challenge to
terrorism was thus laid. Thousands followed his
path and defied terror robustly in any form or
shape. That challenge of Guru Nanak is highly
relevant today.
Religion has been misused for spreading, both,
direct and indirect forms of terror. Religious
fervour, turned into fanaticism has been used for
invasions and terrorist activities. Superstition
and religion have been used for spreading subtle
but equally destructive forms of fear or terror.
Reward and fearful punishment mechanisms
have been used in religious ideologies as overt
or covert forms of terror.
There are terrorist regimes around the globe. The
terrorist attack on the US on 11th September, and
what we have seen in its aftermath, illustrate how
terrorism works. We saw a terrorist attack on
the innocent civilians of a country; and that was
followed by a “War on terrorism”. We talk of a
terrorist attack. We talk of a “War on terrorism”.
It takes only a slightly different view-point for
“War on terrorism” itself becoming a form of
terrorism.
Guru Nanak’s teachings rise above such practices
and make freedom from fear and hatred essential
for spiritual and social progress.
Guru Nanak challenged religious terrorism in
both, direct and indirect forms. He condemned
religious fanaticism by preaching the underlying
truth of every religion; he condemned the
priesthood exploiting ignorance and superstition;
he condemned prejudicial and oppressive
Suddenly the minorities in the west feel insecure.
They find themselves under threat and terrorized
by the majority communities. Those who even
remotely look like the terrorists shown on TV,
get attacked. Hundreds of Muslims and Sikhs
16
have been assaulted in the USA and many
incidents have also been reported in the UK.
The main objective of Guru Nanak’s challenge
to terrorism is to teach humankind how to live
in the spirit of fearing none and frightening noone. This challenge is directed at all political,
social and religious systems, which use fear or
terror for achieving own ends, thereby denying
fellow human beings the God given right to live
in peace and with dignity.
Education removes distrust and fear. The
Sikh religion and Islam preach acquisition of
knowledge as a religious duty. Fear may be a
natural instinct but freedom from fear requires
understanding of the diverse religions and
cultures around us.
Guru Nanak’s prayer is for the well-being of
all.
Guru Nanak saw freedom from fear and
animosity towards none, as the essential preconditions of a successful plural society, which
remains united despite its rich diversity. God’s
Creation is diverse and in that diversity we see
only one reflection of the One Creator.
© Copyright Gurmukh Singh (U.K.)
E-mail: [email protected]
Please acknowledge quotations from this article
Articles may be published subject to prior approval by
the author

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18
GOD IS OUR SUPPORT
Mrs. Mohinder Kaur Kapoor M.A.
Language Department Khalsa College London
I
to worship Him in his transcendent form only.
Gurbani confirms: inrgunu Awip srgunu BI EhI ]
niragun aap saragun bhee ouhee
n Guru Granth Sahib there are shabads for
each occasion, only we have to browse
through and find shabads which are written for
a specific occasion. While reading Guru Granth
Sahib we can collate shabads under various
headings and sub-headings for our convenience.
My sister-in-law, late Harbir Kaur, who was
a Sikh scholar recited the following shabad
whenever she was disturbed or was under
stress. Though she strongly said that we must
not categorise shabads and treat all shabads as
divine revelation.
He Himself is absolute and unrelated; He
Himself is also involved and related. ]
duK rog kw fyrw BMnw ]
dhukh rog kaa ddaeraa bhannaa |
And the abode of pain and disease has been
demolished.
Shabad: Sorath Mehla 5
[In general, there are three types of pain and
illness. The pain is: somatic, visceral, and
neuropathic and all three types of pain can be
either acute or chronic. Gurbani also classifies
illness in three categories: body illness, mental
illness and superstitious illness:
[There are 31 raga chapters in Guru Granth
Sahib and raga Sorath is the 9th raga chapter and
is spread over 64 pages. It has bani of all 6 Guru
composers and 4 Bhagats. In this raga Guru
Arjan has 52 shabads of 2 padas, 41 shabads of
4 padas, 1 shabad of 5 padas and 3 shabads of 8
padas (Ashtpadis)].
Sorath Mehla 5:
qIny qwp invwrxhwrw duK hMqw suK rwis ]theenae
thaap nivaaranehaaraa dhukh hanthaa sukh
raas | The Master removes three illnesses; He
is the destroyer of pain, and the storehouse of
peace.]
prmysir idqw bMnw ]
And krih nr nwrI ]
paramaesar dhithaa bannaa |
anadh karehi nar naaree |
The transcendent Master has given me His
support.
All men and women celebrate in bliss
soriT mhlw 5 ]
hir hir pRiB ikrpw DwrI ]1] har har prabh
kirapaa dhaaree |1|When the Master extends
His mercy. ||1||
[According to Sikh philosophy, Waheguru is
both transcendent (supernatural and mystical)
and immanent (present within). We are ordered
19
origin. One of the first internal evidence that
Bani is truly God’s Word is seen in its unity.
Even though Guru Granth Sahib is divided in
three sections: Nit-nem (pages 1-13), raga
section (pages 14-1353) and concluding section
(pages 1354-1430), written in many different
languages, over a period of approximately 500
years (Bhagat Jaidev 12th century and Guru
Tegh Bahadur 17th century), by more than 36
authors (6 Gurus, 15 Bhagats, 11/17 Bhhats
and 4 other devotees) who came from many
walks of life, Guru Granth Sahib remains one
unified scripture from beginning to end without
contradiction.
sMqhu suKu hoAw sB QweI ]
santhahu sukh hoaa sabh thaaee |
For the holy, there is peace everywhere.
[By definition, a saint is a person who is
recognized as having an exceptional degree of
holiness. In Christianity and Judaism, the title
of ‘saint’ is conferred by high powered religious
bodies, and very few people qualify to become a
saint. Unfortunately there is no such tradition in
Sikhism and anyone can call himself or herself a
saint. But Gurbani talks of real saints who are,
in reality, very close to God and join people to
Waheguru rather than themselves.]
iqin sglI icMq imtweI ]
pwrbRhmu pUrn prmysru riv rihAw sBnI jweI ]
rhwau ]
thin sagalee chinth mittaaee |
It eradicates all anxiety.
paarabreham pooran paramaesar rav rehiaa
sabhanee jaaee | rehaao |
[Anxiety is an unpleasant state of inner turmoil,
often accompanied by nervous behaviour]
The supreme Master, the perfect magnificent
Master, is pervading everywhere. ||Rahau||
dieAwl purK imhrvwnw ]
[Perfection in Godhead means that God is
complete, without error, totally wise, self
illuminated, devoid of birth and death, fearless,
beyond enmity and self-sufficient]
dhaeiaal purakh miharavaanaa |
Dur kI bwxI AweI ]
hir nwnk swcu vKwnw ]2]13]77]
dhur kee baanee aaee |
har naanak saach vakhaanaa |2|13|77|
The Bani of Word emanated from the primal
Master.
Nanak recites the Nam and tells the world of His
greatness ||2||13||77||
The Master
compassionate.
There are numerous internal evidences within
Guru Granth Sahib that testify of its divine

20
is
merciful,
kind
and
BRAHMA VIDYA
K
Dr Dalvinder Singh Grewal
1925, Bsant Avenue Ludhiana
a finite mind and with instruments. He knows
the physical laws. He has some knowledge
of the elements, atoms and physical energy.
His knowledge is fragmentary. He has no
experience of the whole. He has no knowledge
of transcendental or super-sensual things.
nowledge (Vidya) is of two kinds:
Knowledge of the Supreme God, the
Creator (aparavidya) and knowledge of the
Creation, the physical world (paravidya). Creator
of the entire universe is God. Knowledge of God
is Brahma Vidya. Scientifically speaking, it is
the science of God.
Who made the sun and gave power to its rays?
Who combined four parts of nitrogen with
one part of oxygen? Who gave power to the
electrons? Who gave power to the atoms to
combine into molecules? Who or what made and
bestowed upon the ultimate particles of matter
their marvelous power of varied interaction?
Science does not know this great mystery.
Scientifically everything in the universe is made
of energy. The entire energy originated from
God. This total energy consists of dark energy
(74%), dark matter (22%) and the visible energy
(4%). Entire universe is a part of energy. What is
visible is the visible energy; what is not visible
is invisible energy. Only 4% falls under the
visible energy.
Scientists have to know many things. Who gave
power to the electrons to revolve? What is at the
bottom of these electrons? Who gave life to the
cell or the protoplasm? Who gave intelligence to
the cells to secrete milk or bile or gastric juice
from the blood? The scientists are still observing
and experimenting. They are still groping in
darkness. What is the cause of the origin of an
impulse? Who is the director of the mind? What
is the cause of the origin of thought? Even if
all the living scientists were to put their heads
together to solve these questions, they cannot
give definite and conclusive answers.
God is both visible and invisible. He can be seen
through His Creation. He is in every part of His
creation. He can be seen through His Creation.
God has its attributes as well as is attribute less.
His attributes can be seen in His creation; His
nature.
A scientist deals with this visible Creation and
the visible form of energy. It has researched into
this area but has succeeded only an iota of it; as
this visible energy too is too much for him. How
to know this visible energy completely plus the
dark matter plus the dark energy? We have to
work beyond science. Science is only a partially
unified knowledge of part of the visible universe.
A scientist infers, investigates and draws exact
conclusions from his observations of the only
small part which he can observe. God’s Nature
is limitless and he works within limits. He
understands Nature but he knows nothing of the
origin or destiny of Nature.
The scientist observes the physical phenomena,
makes experiments and goes from the effects
to the cause. His mind attached to physical and
material phenomenon is gross and impure. It
has outgoing tendencies. It is filled with desires,
passions and worldly impressions. The scientist
cannot look within, introspect and meditate. He
can analyse the atoms of different elements but
he cannot do self-analysis. He can bombard the
atoms, watch the movements of the electrons
All secular sciences have their own limitations.
A scientist works on the physical plane with
21
and make discoveries in Nature. But it is not
pure or subtle to see through and beyond the
material things.
disciplined in a variety of ways through rigorous
austerity and self-restraint. The Yogi undergoes a
discipline, a rare discipline-through the practice
of tranquillity of mind, control of the senses,
restraints, internal and external purification,
etc.-which cannot be had in the universities.
A study of the physical forces and the physical
laws, and an understanding of the mental forces
and the mental laws are not sufficient to make us
perfect. We should have a thorough knowledge
and realization of the substratum that lies hidden
behind these names and forms and all physical
and mental phenomena. Then only will we
become perfect masters or full-blown adepts or
Arhats or Buddhas.
The Rishi or the Yogi goes directly to the cause
or the source. He dives deep into the source and
brings forth the pearl of knowledge of the Self.
The man of science sees and observes things only
as they appear to be to his sense-perception. The
seer perceives them as they actually are in their
very essential nature. He has direct intuition
and perception of the Truth through Nirvikalpa
Samadhi (superconscious state). Then he comes
to the effect-the manifested universe. Therefore,
his utterances are infallible. They are gospel
truths. The Srutis of the Upanishads are direct
revelations. They are the infallible utterances of
the seers or sages. They are beyond questioning,
beyond the least shadow of doubt.
A close study of the observations and revelations
of science brings a man closer to God. Who has
framed the laws of Nature? Nature is blind.
What is that intelligence which moves Nature?
Who is the primum mobile?
As said earlier God is everywhere and in
everything. To understand Him one has to
understand His Creation. Every being is His
Creation. You, me and all and everything is
His Creation. Knowing every bit or any bit of
His creation can provide one His knowledge.
Why to go far then. Start understanding one
self and you will understand Him. One is made
of physical and the subtle. Physical consists of
your structure. The inner consists of your energy,
your mind and your soul. The soul is said to be in
continuity with the God (Atma and parmatma are
in continuity). Atma though contained in body is
part of the limitless, the Parmatma, the God. God
is limitless. How can one know the limitless?
We have to have another way of knowing the
universe and the Creator of this entire universe,
The God. The answer to this is Brahma Vidya.
On the contrary, Yoga is completely unified
knowledge. A Yogi gets inner, divine realisation.
He clearly sees with his inner Yogic eye the subtle
rudiments of matter. He identifies himself with
the Supreme Being who is the Lord of Prakriti
or matter. He gets control over the five elements.
He clearly understands the whole mystery of
creation through direct intuitional knowledge.
The scientist lacks this sort of knowledge. He
has only experimental knowledge.
If one knows its part; the soul, it can understand
the limitless the God.
God is said to be everywhere and in everything.
The mind of a Rishi or a Yogi is subtle and pure.
It is not possible to know about everything.
It is free from worldly desires and passions,
from selfishness, lust and hatred. It is equipped
It cannot be obtained by the five senses because
with the instructions of the sages and the Srutis
everything of God cannot be observed, heard,
(revelations, i.e. The Vedas). It is filled with
smelt or felt by touch. God is both visible and
purity. It is free from outgoing tendencies. It
invisible. You may see the visible but how do
is fit for divine contemplation. It is properly
you find abound invisible?

22
A VIEW OF THE TUNES RECOMMENDED
BY GURU HARGOBIND
Harmanjeet Kaur
I
n Guru Granth Sahib there are 22 vars
(Ballads), of which 21 are composed by the
Sikh Gurus [ Guru Nanak=3, Guru Amardas
=4, Guru Ramdas=8 Guru Arjan=6], and 1 is
composed by Satta and Balwand, minstrels
(raagis) in the times of Guru Angad to Guru
Arjan. Twenty one Guru Vars have structure
of sloaks and pauris, whereas one Var, in raga
Basant, composed by Guru Arjan have only
three pauris and no sloaks. It is believed that
the original structure of vars composed by the
Gurus only had pauris (stanzas) of different sizes
in them. Later, Guru Arjan added sloaks, before
each pauri, which were compatible of the theme
of the pauri. The features of the sloaks so added
are:
™™
™™
™™
There are a minimum of two sloaks before
each pauri in all vars.
The structure of sloaks may range from
two lines to many lines.
As is shown in the following table the the 21
Guru Vars have been included in 17 ragas out
of 31 raga Chanpters in Guru Granth Sahib, and
out of 17 ragas, 4 ragas have 2 vars in them, the
second Var in such ragas is of Guru Arjan.
Where a raga is one of the melodic modes used
in Indian classical music, it uses a series of five
or more musical notes upon which a melody
is based. There, “being in tune” means that
multiple people, when trying to sing the same
note, have exactly same pitch.
Var composer and the sloak composers
need not to be the same Guru, thus var
of Guru Nanak may have sloaks of other
Guru/s. Only Vars of Guru Arjan have
sloaks composed only by him.
It is mentioned in the Sikh chronicles that though
Vars were fitted in various ragas by Guru Arjans,
the tunes for a few vars were recommended by
Guru Hargobind.
HEREUNDER IS A VIEW OF THE TUNES RECOMMENDED BY GURU HARGOBIND* FOR
SINGING VARS
No.
1
2
3
4
5
6
7
8
9
Rag
Sri
Maj
Gauri
Gauri
Asa
Gujri
Gujri
Bihagra
Wadhans
Name of Composer
Guru Ramdas
Guru Nanak
Guru Ramdas
Guru Arjan
Guru Nanak
Guru Amardas
Guru Arjan
Guru Ramdas
Guru Ramdas
Page
83
137
300
318
462
508
517
548
585
Reference of the Specific Tune
None
Mallik Murid tatha Chanderhara Sohia ke duni gavni
None
Rai Kamaldi Maujdi ki var ki duni gavni
Tundae Asajae ki duni
Sikandar Birahim ki var ki duni gavni
None
None
Lal-laan Behlima ki dhun gavni
23
No.
10
11
12
13
14
15
16
17
18
19
20
21
™™
Rag
Sorath
Jaitsiri
Suhi
Bilawal
Ramkali
Ramkali
Maru
Maru
Basant
Sarang
Malar
Kanra
Name of Composer
Guru Ramdas
Guru Arjan
Guru Amardas
Guru Ramdas
Guru Amardas
Guru Arjan
Guru Amardas
Guru Arjan
Guru Arjan
Guru Ramdas
Guru Nanak
Guru Ramdas
Page
642
705
785
849
947
957
1086
1094
1193
1237
1278
1312
Reference of the Specific Tune
None
None
None
None
Jodae Veerae Purbani ki duni
None
None
None
None
Mehmae Hasnae ki dhun
Ranae Kelash tatha Maldae ki dhun
Musae ki var ki dhuni
Some scholar also claim that these
tunes were incorporated by Guru Arjan
himself.
grew up he raised an army and fought with
Kamaluddin and killed him. The scenes
was this battle were composed and sung,
and a new tune was set.
Historical background of the names
mentioned in the specific tunes:
3. Var no. 5 – Tunde Asraj-ae ki duni
3.1 Asraj was the son of king Sarang. Asraj’s
step brothers, Sardul Rai and Sultan Khan
once wounded him by deceit and threw him
in a well. He was rescued by peddlers.
They took him into a different country. The
king of that country had died the previous
night, he was childless.
The ministers
decided that whosoever would enter first
in the morning, he would be coroneted as
the new king. By God’s will, Asraj was
first to enter that city, and was made the
king of that kingdom. He then fought with
his stepbrothers, defeated them and himself
became the king of his father’s empire.
This episode was also composed and sung
in a specific tune.
1. Var no. 2
- Mallick Murid tatha
Chanderhara Sohia ki duni gavni:
1.1 Mallick Murid and Chanderhara Sohia
were two knights in the court of Emperor
Akbar. They were jealous of each other.
Once Mallick was sent to Kabul to crush
an uprising. Chanderhara lodged a false
complaint that Mallick has joined the rebels.
The emperor then sent Chanderhara to crush
the rebellion and teach Mallick a lesson. In
the fight, which followed, both fought
heroically and died. The battle scenes were
then composed and sung in a special tune.
2. Var no. 4 – Rai Kamaldi Maujdi ki var ki
duni gavni:
4. Var no. 6 – Sikandar Ibrahim ki var ki
duni gavni
2.1 Kamaluddin was knight of a province. He
poisoned his brother to death. His sisterin-law could escape to her parents with her
infant child called Maujdi. When Maujdi
4.1 Sikandar and Ibrahim were rich Sardars of a
tribe. Sikandar was gentle whereas Ibrahim
24
was a crook. Once Ibrahim sexually harassed
a young bride of a Brahmin. The Brahmin
came to Sikandar for help. In a battle that
followed between Sikandar and Ibrahim,
Ibrahim was arrested. Later Ibrahim
repented and was freed. This incident was
composed and sung in a famous tune.
Mehma, by his bravery, pleased emperor
Akbar, got his release. He organised a band
of few brave people and attacked Hasna.
After a fierce battle Hasna was defeated.
This episode was composed and sung by
the musicians in a typical tune.
8. Var no 20 – Ranae Kelash tatha Maldae
ki dhun (In Kartarpuri bir the title is
written as “Ranae Kelash ki dhun tatha
Maldae)
5. Var no. 9 – Lal-laan Behlima ki dhun
gavni
5.1 Lal-laan and Behlima were two Rajput
landlords of district Kangra. Once Lallaan promised to give one sixth of his crop
to Behlima in exchange for some cubic
water from Behlima’s well. Behlima gave
the water, but Lal-laan refused to fulfil his
promise. A battle was fought to settle the
issue wherein Behlima won and Lal-laan
lost. The scenario was also composed and
sung in a special tune.
8.1 Kelash Deo and Mal Deo were real
brothers. They were the rulers of Jammu
and Kashmir as nominee of Emperoro
Jehangir. The emperor was always scared
of the combined strength of the two brothers
He played a trick and got the brothers first
become suspicious of each other and later
enemy of each other. The fierce battle which
pursued, Mal Deo won and Kelash Deo
was arrested and put into a prison. Later,
out of brotherly love Mal Deo released his
brother and returned to him his share of the
kingdom. This episode was later composed
and sung in a definite tune and became very
popular.
6. Var no. 14 – Jodae Veerae Ourbai ki
dhuni
6.1 Joda and Veera were two brothers, sons of
a brave Rajput. They lived in Lakhi Jungle
and enjoyed the life style like English
Robinhood. Emperor Akbar wanted to
make them his allies. They, however,
refused to compromise and refused to
surrender. Akbar attacked on their hideout
and mercilessly killed both of them. The
tales of the bravery of the brothers was
composed and sung by the musicians in a
specific style.
7
9. Var no. 21 – Musae ki var ki dhuni
9.1 Musa was a very brave man. His fiancée
was forcefully married to a king. Musa
gathered few soldiers and attacked the king.
The king and his wife were arrested. Later
Musa asked the wife, with whom she wanted
to live. She replied that now her home was
her husband’s abode. Musa released both of
them and gave them permission to go back
to their kingdom. The musicians composed
and sang a lyric to narrate this event. This
tune also became very famous.
Var no. 19 – Mehmae Hasnae ki dhun
7.1 Mehma and Hasna were Rajputs and
belonged to district Kangra. Hasna, by
deceit got Mehma arrested and put to prison.

25
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35
26
A BRIEF ACCOUNT OF SINS AND
THEIR ANTIDOTE
Dr. Sukhbir Singh Kapoor
Vice Chancellor World Sikh University London
Actions/Deeds
krm
Divine pronouncement in Japji:
“karmi aapo aapni..”
Everyone is primarily responsible for
his/her own actions”
“aape beej aape hi kha..”
You reap whatever you sow.*
* when it is said that even a leaf does not shake or wither without God’s will (rb dy hukm ibnw
pqw vI nhIN ihldw) then it means that everyone lives within His laws, that his judgment is
ultimate and final, that the whole universe moves within the orbit set by him and that his laws
and judgment equally apply to all of us. And it, certainly, does not mean that God steers
our actions.
God has not made us puppets. He has given us free will to live our lives within Divine
laws.
Gurbani says:
prmysr qy BuilAW ivAwpin sBy rog ]
paramaesar thae bhuliaa viaapan sabhae rog |
Forgetting the transcendent Waheguru, all sorts of illnesses are contracted.
The bad actions are called religious wrongs.
Their severity can make them pardonable or
unpardonable sins. Every religion has its own
list of rights or wrongs. Some religions have
restrictions on eating and drinking others do
not have such taboos; some religions have
prescribed special type of outward wearing
while others do not have such prescriptions.
Thus there is no universal definition of a sin or a
religious wrong. Each religion has to be studied
to understand rights and wrongs suggested by
its scholars.
However, the religious wrongs according to the
Sikh religion can be grouped as follows:
27
Positive acts: Self inflicted wrongs: Drinking
and gambling
2. Withering of facial charm (murjw jwnw)
3. Loosing self control.
1. Wrong against others: Back-biting, hurting
others’ feelings, telling lies, breaking
promises.
Negative
actions)
acts:
(abstaining
from
4. Health problems
Kinds of Grief:
doing
1. Grief due to separation: (ivCoVy dw duK)
a. permanent separation (death)
1. Avoiding situations where others need
your help.
b. temporary separation ( settling in a
foreign country and leaving behind
wailing kith and kin)
2. Deliberate abstention from duties, thus
putting others in danger or loss.
c. separation due to misunderstanding or
quarrel.
The punishment of wrongful acts/sins is
infliction of GRIEFS duK, the grief can be
2. Grief due to financial problems:
a. mild
a. poverty
b. grave
b. unemployment/redundancy
c. unbearable
c. losses in business
The normal way of expressing Grief is:
3. Grief due to diseases (curable as well as
incurable diseases)
a. crying/weeping
b. lacerations
4. Grief of children
c. sobbing
a. grief of being childless
d. breast beating
b. grief if children turn out to be liabilities
rather than assets (bcy BYVy inklxy)
e. to go absolutely quiet (AKwN pQrwN
jwnIAwN)
5. Grief of loss:
f. indulgence in unethical activities
a. loss of power/status
g. indulgence in extremism
b. loss of wealth
The effect of grief is:
c. loss of precious belongings
1. Feeling of pain (physical, mental, in-heart)
(drd dw AnuBv honw)
6. Grief of facing bad conduct (dosqwN Xw BYx
BrwvwN dw BYVw vqIrw)
28
References from Guru Granth Sahib:
1. Kinds of Grief and the medicine to cure them: Malar Mehla 1, shabad 7, page 1256
mlwr mhlw 1 ] duKu vyCoVw ieku duKu BUK ] ieku duKu skqvwr jmdUq ] ieku duKu rogu lgY qin Dwie ] vYd
n Boly dwrU lwie ] 1 ] vYd n Boly dwrU lwie ] drdu hovY duKu rhY srIr ] AYsw dwrU lgY n bIr ] 1 ]
rhwau ] Ksmu ivswir kIey rs Bog ] qW qin auiT Kloey rog ] mn AMDy kau imlY sjwie ] vYd n Boly dwrU
lwie ] 2 ] cMdn kw Plu cMdn vwsu ] mwxsu kw Plu Gt mih swsu ] swis gieAY kwieAw Fil pwie ] qw
ky pwCY koie n Kwie ] 3 ] kMcn kwieAw inrml hMsu ] ijsu mih nwmu inrMjn AMsu ] dUK rog siB gieAw
gvwie ] nwnk CUtis swcY nwie ] 4 ] 2 ] 7 ]
MALAR MEHLA 1: The grief of separation is one yet another grief is of poverty (hunger).
One pain is of death, yet another pain is of the disease which consumes the body. O! gentle
doctor, don’t give me (worldly) medicine. || 1 || O! gentle doctor, don’t give me (worldly)
medicine. The pain persists, and the body continues to suffer. Your medicine has no effect on
me. || 1 || Rahau || Forgetting Waheguru, the mortal enjoys sensual pleasures; then, disease
rises up in his body. Thus the blind mortal receives his/her punishment. O gentle doctor, don’t
give me (worldly) medicine. || 2 || The value of sandalwood lies in its fragrance. The value of
the human lasts only as long as the breath in the body. When the breath is taken away, the body
crumbles into dust. After that, no one takes any food or enjoys sensual pleasures || 3 || The body
of that person is of gold and the soul-swan of that person is immaculate and pure, who recites
Nam from within. Of such a person all grief, pain and disease are then eradicated. || 4 || 2 || 7 ||
2. Char Kilwikh (Guru Arjan, page 70, Ashtpadi 26, pada 4)
cwry iklivK auin AG kIey hoAw Asur sMGwru ] poQI gIq kivq ikCu kdy n krin DirAw ] iciq AwvY Esu
pwrbRhmu qw inmK ismrq qirAw ] 4 ]
When you are under the power of sexual desire, anger and worldly attachment, or a greedy
miser in love with your wealth; if you have committed the four great sins and other mistakes;
even if you are a murderous fiend who has never taken the time to listen to sacred books, hymns
and poetry—if you then come to remember the supreme God, and contemplate him, even for a
moment, you shall be saved. || 4 ||
29
The Budhist and Jains considered the following
as the major sins:
According to the Hindu belief the four major
sins are:
1. To kill a Brahmin
1. To tell lies.
2. To drink alcohol
2. To drink alcohol.
3. To steal
3. To steal, and
4. To indulge in sex without consent.
4. To gamble.
3. The Sinners – Sloak Mehla 5, sloak no. 9, page 1425
pwpI
krm
kmwvdy
mQy DRm rwie ] 9 ]
krdy
hwey
hwie
]
nwnk
ijau
mQin
mwDwxIAw
iqau
The sinners generate bad karma with their malicious acts, and then they weep and wail. At the
end the righteous judge of dharma, Dharam Rai, will churn them as churning stick churns the
butter, || 9 ||
Gurbani states that the Karma account books
of all sins will be opened and persons judged
accordingly. They can be pardoned if Waheguru
releases them from their sins and or Guru Nanak
stands in defence for them. Gurbani says:
laekhaa koe n pushee jaa har bakhasandhaa |
Guru Nanak (page 953, raga Ramkali)
Drm rwie dir kwgd Pwry jn nwnk lyKw smJw
]4]5]
No one calls me to account for my sins, since
God is my forgiver.
Guru Ramdas (page 698, raga Jaitsiri)
lyKw rbu mMgysIAw bYTw kiF vhI ]
dharam raae dhar kaagadh faarae jan naanak
laekhaa samajhaa |4|5|
laekhaa rab mangaeseeaa baithaa kat vehee |
Opening His ledger, God will call you to account
for your sins
The Righteous Judge of Dharma, in the Court
of the Waheguru, has torn up
papers of
my sins; when Nanak stands for my
defence. ||4||5||
Guru Arjan, (page 1096, raga Maru)
lyKw koie n puCeI jw hir bKsMdw ]

30
IN THE SERVICE OF SIKH GURUS & SIKH RELIGION
The following publications are aimed to spread the knowledge of the Sikh history and the divine message of
the Sikh Gurus
PUBLICATION LIST
Books by: Dr. Sukhbir Singh Kapoor, Ph.D, M.Comm, B.Comm (Hons) M,A. (Law) FCCA FCMA
Vice Chancellor, World Sikh University London
Tel. 07956508025, 020 8427 5132, 020 8428 4052; Fax. 020 8427 4880; email: [email protected]
All books are in English; Guru-bani text is both in Panjabi and English.
Year of publication / book list
2014 Guru Granth Sahib: An Empirical Study Volume II [ISBN:978-81-7010-400-1
2013 Japji- A way of God Realisation, fourth edition, Rehrassa & Kirtan Sohila- to torch to pass through the darkness of death,
second edition [ISBN:81-207-1527-6]
2012 Epistles & Signets: Letters written, signs and seals of the Sikh Gurus [ISBN:978-81-1710-390-5]
2011
Guru Granth Sahib: An Empirica Study Volume 1 [ISBN:978-81-1710-386-8], Sikh Law Book, second edition [ISBN:81-7010-328-2]
Islam, An Introductory Study, second edition, [ISBN: 81-7010-386-8],
Sikh Religion and the Sikh People, sixth edition, [ISBN: 81-7010-230-8]
2010 1. Islam: An Introductory Study (2nd Edition),
2. Guru Granth Sahib: An Introductory Study (4th Edition
2009 1. Hinduism – An Introductory study (second edition) 2. Comparative Studies of World Religions. (fourth edition)
3. Guru Granth Sahib – A step by step study Part I (under publication)
2008 1. The Crowning Glory of Guru Granth Sahib [ISBN: 81-7601-940-8] 2. The Last Rites –A Comparative Study of the last rites
of different religions[ISBN:978-81-7010-369-1] 3. The Making of the Sikh Rehatnamas [ISBN:978-81-7010-370-7]
4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-3712007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)
2006 1. The Birds and Guru Granth Sahib (ISBN: 81-7601-772-8)
2005. 1. The Sikh Ideology (ISBN:81-7601-729-9)
2. Janam Sakhi Parampara (ISBN: 81-7601-700-0)
3. Hinduism – An Introductory study (ISBN: 81-7010-354-1)
2004 1. The Sikh Law Book - the Law personally handed by God to Guru Nanak (ISBN: 81- 7010-328-2)
2. Guru Granth Sahib – An Insight into its Format and Design (ISBN: 81-7010-335-5 )
3. Islam – An introduction (ISBN: 81-7010-341-x ) 4. Sui Generis Martyrdom – Martyrdom of Mata Gujri and
Sahibzadas (ISBN:81-7010-344-4 ) 5. Sikhism – Guru Granth Sahib and The Sikh History (ISBN: 81-7601-6705-5 )
2003 1. Guru Granth Sahib – An Advance Study Volume 2 (2007 edition) (ISBN: 81-7010-321-5 ) 2. Dasam Granth – An
Introductory Study (ISBN: 81-7010-325-8) 3. Comparative Studies of World Religions. (Second edition) (ISBN: 81-7601790-6 ) 4. Asa di Var –An Epic the listening of which fulfils all worldly desires.(ISBN: 81-207-2653-7)
2002 1. Guru Granth Sahib – An Advance Study Volume 1 (2006 edition) (ISBN: 81-7010-317-7 )
2. Sikh Religion and the Sikh People (Fifth revised edition 2007) (ISBN:81-7010- 230-8)
3. Sikhism – An Introduction (Second revised and enlarged edition) (ISBN:81-7610-795-1)
4. Japji – A way of God realisation (Third edition)
2001 1. Sikhism – 1000 questions answered. (ISBN:81-7010-310-x ) 2. Guru Granth Sahib, An introductory Study (enlarged
edition). (ISBN:81-7010-293-6 ) 3. Sikh Philosophy,Facts and Fundamentals of Sikh Religion(2nd edition)(ISBN:817010-239-1 ) 4. Japjee – The Sikh morning prayer (Illustrated deluxe edition) (ISBN:81-7002-078-6 )
2000 1. Bhagat Bani (ISBN:81-7010-300-2 ) 2. Sikh Religion and the Sikh People (2nd edition) ‘Adjudged best book of the yr’
1999 1. Sikhism – An Introduction (ISBN:81-7601-795-7)2.Saint Soldier (The Khalsa Brotherhood) (ISBN:81-7010-285-5 )
3. Comparative Studies of World Religions. (ISBN:81-7601-790-6 ) 4. The Creation of Khalsa (Edited) (ISBN:81-7010294-4 ) 5.Japji, “A way of God realisation”. (second edition) ‘Adjudged one of the best available translations in English’
1998/97 1. Guru Angad Dev, Life, History and Teachings 2. Nitnem (The daily Sikh Prayers) (Translation in both easy Panjabi and
English) (ISBN:81-7010-272-3 )
3. Khushi de Hanju – (KuSI dy hMJU) Panjabi poetry
1996 1. The Sikh Marriage ceremony (Anand Marriage) 2. Baramah (The twelve months)
1995 1. Kirtan Sohila and Ardas 2.Gurbani – God’s word (ISBN:81-7010-246-4 ) 3. Jap Sahib, Swayas and Ardas, Master
compositions of Guru Gobind Singh Ji (Translation followed by relevant Sakhis (life stories)) (ISBN:81-702-1622-1)
4. Janoon – (jnUn ) Panjabi poetry
1994/93 1. Rehras & Kirtan Sohila – “The torch to pass through the darkness of death, and the Lyric that speaks of lacerations
and pangs of separation.” (Translation followed by relevant Sakhis (life stories) (ISBN:81-207-1527-6 )
2. Sikh Philosophy, Facts and Fundamentals of Sikhism (1 st edition) 3.Puniya da chand – (puinAw dw cMn)Panjabi poetry
1992/91 1. Japji (1st edition) 2. Sikh Religion and the Sikh people (1 st edition).
19901. Being a Sikh (ISBN:81-7010-202-2)
1989/88 1. Ideal Man, Guru Gobind Singh’s Concept of a Saint Soldier.
1984 1. Invasion of Golden Temple,
1983 1. Sikh Festivals.
1982 1. Sikhs & Sikhism
***Please place your orders either by fax or email. For conventional mail the address is:
World Sikh University London, 35 Pinner Road, Harrow, Middx HA14ES
34
31
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Representatives in other countries:INDIA
1. S. Sarabjit Singh Lamba, D-151, Sector 47, Noida. UP
2. The Sikh Review, Karnani Mansion, Room No.116, 25A Park Street, Calcutta - 700016.
UNITED STATES OF AMERICA
1. Dr. N. S. Kapany, 2190 Greenways Drive, Woodside, California 94061.
2. S. Jit Singh Chandan, 137-74, 75th Road, Queens, Flushing, New York 11367
3. S. Tejinderjeet Singh Pasricha, 44, Hard Scrabble Hill Rd., Chappaqua, New York 10514
CANADA
1. S. Parminder Singh Magon, 3805 Bazin, Brossard, Quebec, J4Z2J3.
2. S. Par Daman Singh Malik, B.A., C.L.U., 17 Crescent View Drive, Richmond Hill, Ont. L4B 2Z2 .
3. S. Manmohan Singh Bindra, 7985 Nadeau Street, Brossard, Quebec, J4Y1X8.
EAST AFRICA
1. Mrs. Kawaljeet Kaur Mahajan, Post Box No.40683, Nairobi, Kenya.
2. S. Parminder Singh Suri, Post Box 937, Eldoret, Kenya.
SINGAPORE
1. S. Harbakhsh Singh, M.A., 05-250, Chai Chee Avenue, Block 34, Singapore 1646.
2. Mr. S. S. Grewal, Block 723, Yishun Street 71, Apt. 13-165 Singapore 2776.
AUSTRIA
S. Rajinder Singh Madh, Raaberbahn Gasse II, 1100 Vienna.
GERMANY
S. Kuldeep Singh Chhatwal, Habichstr-45, 4270 Dorsten-l.
ITALY
S. Amarjit Singh Taj, 129- Via Giacomo Puccini. 06077-Ponte Felcino (Perugia).
THAILAND
S. Joginder Singh, 1085 New Road, G.P.O. Box 1963, Bangkok
NEW ZEALAND
S. Harbans Singh Randhawa, 24 Old Taupiri Road, Ngaruawahia, Waikato.
ZAMBIA
S. Sukhdev Singh, P.O. Box 37580. Lusaka.
AUSTRALIA
Dr. P. S. Chopra, 55 Beryle Crescent, Holland Park, QLD 4121
Local Representatives
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The Editors are in no way responsible for individual views expressed in articles
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