Let Us Stop Paying Lip Service to, and obey, Guru Nanak

 

We are a couple of weeks away from the 550^th anniversary of Guru Nanak’s advent. The great Guru freed humankind from shackles of dogmas, rituals and superstitions. Conformance to this continued until physical presence of the tenth Guru and a little afterwards. However, with the Khalsa driven away from towns, control of Gurduaras came under the Masands, and also, influence of the Nirmalas. Sikhi fell back to the state prior to Guru Nanak.

 

Here are some of the things that happened.

 

It is forgotten that the Almighty is Formless, the authority to whose commands/laws the whole universe owes its existence. We pay lip service to the concept of Ajooni/Formless Almighty but think and talk in terms of physical Divine Personality. The Gurduaras have become, not schools of learning, but places of worship.

 

ਸਤਸੰਗਤਿ ਸਤਿਗੁਰ ਚਟਸਾਲ ਹੈ ਜਿਤੁ ਹਰਿ ਗੁਣ ਸਿਖਾ ॥ ਧਨੁ ਧੰਨੁ ਸੁ ਰਸਨਾ ਧੰਨੁ ਕਰ ਧੰਨੁ ਸੁ ਪਾਧਾ ਸਤਿਗੁਰੂ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਲੇਖਾ ਲਿਖਾ ॥੮॥

satasaṅgati satigur chaṭasāl hai jitu hari guṇ sikhā. dhanu dhannu su rasanā dhannu kar dhannu su pādhā satigurū jitu mili hari lēkhā likhā.੮.

 

This understanding comes by joining (satisangat-i) the holy congregation, (chaattsaal) the school of (satigur) the true guru (jit-u) where (gun) virtues of (har-i) the Almighty are (sikha) taught.

(Dhan-u dha’nn-u) greatly blessed is (s-u) that (rasna) tongue – that praises the Almighty, (dhann-u) blessed are (kar) the hands – which carry out instructions of the guru – (dhann-u) blessed is (s-u) that (paadhaa) teacher (satiguru) true guru (mil-i) by meeting and following (jit-u) whom, (har-i) the Almighty (likhaa) writes (leykha = account) credit – which is considered at the end. 8. M: 4, p 1316.

 

Worship during the guru-period was obedience to the Almighty with the guru’s guidance.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੪ ॥ ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ ॥ ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥੧॥

Ḏẖanāsrī mėhlā 4.  Sevak sikẖ pūjaṇ sabẖ āvahi sabẖ gāvahi har har ūṯam bānī.  Gāvi▫ā suṇi▫ā ṯin kā har thā▫e pāvai jin saṯgur kī āgi▫ā saṯ saṯ kar mānī. ||1||

 

Composition of the fourth Guru in Raga Dhanaasri. (Sabh-i) all (seyvak = servants) devoted Sikhs come for (poojan) worship, i.e. to holy congregation; they (gaavah-i = sing) praise (ootam) the sublime (baanee = words) virtues of (har-i har-i) the Almighty.

But just saying is not enough; (har-i) the Almighty (thaaey paavai = puts in place) accepts (gaaviaa) singing and (suniaa) listening (tin ka) of those (jin) who (maanee) obey (aagia) instructions of (satigur) the true guru (kar-i) as (sat-i sat-i = correct) good for them, and act on them. 1. M: 4, p 669.

 

The present practice, generally, is worship of the Saroop/volume of Sri Guru Granth Sahib, offering Rumaalas or wanting to have Darshan/view of the volume. Hardly, particularly in the diaspora, anything is understood by most of those attending. The Gurduara is no longer the school it is meant to be. The Parchaaraks are ill-equipped with knowledge.

 

We celebrate Gurpurabs and other occasions enthusiastically with full support of the Sangat, but teaching still lacks. Dates of the celebrations are determined by Thitis of the lunar calendar. For example, Guru Nanak’s Gurpurab is on the full moon day in the month of Katik/Kartik and that of the tenth Guru on Poh Sudee Satmee, the seventh day of the moon waxing cycle. This, despite of Gurbani saying:

 

ਆਪੇ ਪੂਰਾ ਕਰੇ ਸੁ ਹੋਇ ॥ ਏਹਿ ਥਿਤੀ ਵਾਰ ਦੂਜਾ ਦੋਇ ॥ ਸਤਿਗੁਰ ਬਾਝਹੁ ਅੰਧੁ ਗੁਬਾਰੁ ॥ ਥਿਤੀ ਵਾਰ ਸੇਵਹਿ ਮੁਗਧ ਗਵਾਰ ॥

Āpe pūrā kare so ho▫e.  Ėhi thiṯī vār ḏūjā ḏo▫e.  Saṯgur bājẖahu anḏẖ gubār.  Thiṯī vār sevėh mugaḏẖ gavār.

 

Whatever the Almighty (poora) the perfect Master (karey) does, (s-u) that (hoey) happens; belief in superstitions based on (eh-i) these (thiti) days of the lunar cycle or (vaar) days of the week is caused by (dooja = second) other ideas; it is (doey) duality.

There is (gubaar-u) utter (andh-u) darkness, i.e. one is direction-less, (baajhah-u = without) by not following (satigur) the true guru; (mugadh) foolish and (gavaar) uninformed people (seyvah-i = serve) believe in Thiti (days of lunar calendar) and Vaar (days of the week being auspicious. M: 3, p 842.

 

In other words, teachings of Gurbani are neglected in favour of belief in astrology.

Let us follow Guru Nanak rather than just displaying faith by way of celebrations. He defines Sadhsangat as the place where we learn about Naam, and says his role is to unite all.

 

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Saṯsangaṯ kaisī jāṇī▫ai.  Jithai eko nām vakẖāṇī▫ai.   Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||

 

Question: (Kaisee) how (satisangat-i) the holy congregation (jaaneeai) is recognised.

Answer: It is (jithai) where (naam-u) Naam/Divine commands (eyko) alone (vakhaaneeai = spoken) expounded.

(Satgur-i) the true guru has (deeaa bujhaaey) given the understanding that compliance with Naam-u (eyko) alone is (hukam-u) Divine command, says Guru Nanak. 5.

 

ਜਿਨਾ ਭਾਣੇ ਕਾ ਰਸੁ ਆਇਆ ॥ ਤਿਨ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥

Jinā bẖāṇe kā ras ā▫i▫ā.  Ŧin vicẖahu bẖaram cẖukā▫i▫ā. Nānak saṯgur aisā jāṇī▫ai jo sabẖsai la▫e milā▫e jī▫o. ||10||

 

Those (jinaa) who (aaiaa = came, rasu = taste) enjoy the experience of submitting to (bhaanai = will) Divine will, i.e. experiencing freedom temptations by obeying Naam/Divine commands. (Tin) they (chukaaiaa) end (bharam-u) wandering) (vichhah-u = from within) of the mind to other ideas.

(Satigur-u) the true guru is (aisa) such (jo) who guides (sabhsai) all – to obey Naam – and (laey milaaey) unites with the Almighty. 10.

 

This means dissolve all conflicts. Asking people to give up conflicts, the Guru says:

 

ਗੂਜਰੀ ਮਹਲਾ ੧ ॥ ਐ ਜੀ ਨਾ ਹਮ ਉਤਮ ਨੀਚ ਨ ਮਧਿਮ ਹਰਿ ਸਰਣਾਗਤਿ ਹਰਿ ਕੇ ਲੋਗ ॥  ਨਾਮ ਰਤੇ ਕੇਵਲ ਬੈਰਾਗੀ ਸੋਗ ਬਿਜੋਗ ਬਿਸਰਜਿਤ ਰੋਗ ॥੧॥

Gūjrī mėhlā 1. Ai jī nā ham uṯam nīcẖ na maḏẖim har sarṇāgaṯ har ke log. Nām raṯe keval bairāgī sog bijog bisarjiṯ rog. ||1||

 

 

Composition of the first Guru in Raga Goojri. We proclaim, we are neither (utam, neech, madhim) high, low nor medium in status; we are just (log = people) men and women of (har-i) God and (sarnaagat-i) seek Divine sanctuary i.e. place ourselves in Divine care, living by Divine commands – we do not compare ourselves with any one and we do not argue based on faith.
We are (ratey) imbued with (naam) Divine virtues and commands, (bairaagi) yearning (keyval) only for the Master, (bisarjit = putting aside) free from (rog) afflictions which cause (sog) sorrow and cause (bijog) separation from the Creator and from one another. 1.

 

Once again:

 

LET US STOP PAYING LIP SERVICE TO, AND OBEY, GURU NANAK.

 

That is true celebration of the Guru’s advent: Make practice congruent with precept.