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J Wanted an educated Gursikh, slim, good-looking, veg., service match for a beautiful, slim, adjustable girl, 5
Oct., 1978, 5'-5", B.A. & P.G.D.C.A. doing job as Computer Teacher. Contact : 97813-30311, 0161-2300749
J Wanted Gursikh match for Gursikh fair, educated, M.A. B.Ed., Unmarried teacheress, 5'-1", 37+ Yrs. Looking
Younger, Jalandhar Preferred. Contact : 9855010071
Wanted Girls
J Wanted Gursikh girl for Gursikh boy, 44 Yrs., 5'-7", Govt Job. Salary Rs. 60000 P.M., Contact : 94521-93426,
0522-2459323
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 GURU GRANTH SAHIB
THE WAY TO SUPREME LOVE AND UNIVERSAL PEACE
S. Saran Singh, I.A.S. (Retd.)

An Understanding of the True
spirit of Sikh religion, and its moral
code offers a way to global peace
and amity. Sikhism needs to be
approached as a personal as well as
collective transcendental experience.
Every Sikh derives his/her spiritual
vitality from Cosmic energy inherent
in Guru Granth Sahib :
U UU H in what is now characterized as the
U U U youngest organised and
U UU H 1H institutionalized religion in the
(821)
In that sense, Sikhism should be
regarded as an epiphany, revelatory
of the Divine spirit, reflected in all
creation and all humans, indeed in
the entire phenomenal universe.
Socio-Spritual Revolution:
The advent of Guru Nanak (1469-
1539) marks a major breakthrough
in the Bhakti tradition of the Indian
subcontinent. The vitality of neo-
Brahmanism (sculptured in stones of
Mahabalipuram, Ellora, Elephanta
and Udaygiri) had run its course and
exhausted itself by the Tenth Century;
across Indias Indo-Gangetic plains,
Brahmanism had practically declined
into dogma, a multiplicity of gods and
goddesses, a clutch of rituals and
daunting esoteric Trantric practices.
Religion was presided over by a
privileged priestly class, aided and
abetted by feudal rulers. In this
milieu, the residuary Buddhism of
the Vajrayana brand had also
succumbed to the juggernaut of
complex rites and rituals.
To add to the woes of the people,
the Lodhi Sultans of Delhi became
weaker by the day and yielded the
territories in crucial battles to the
invasion of Babar, the founder of
Mughal Empire. Guru Nanak, and
his successor Gurus, evolved,
consolidated and nurtured a
revolutionary and profoundly
meaningful society, and a way of life
and Rameswaram in Tamil Nadu. Sri
Lanka recently discovered an
inscription, traced to 16th century,
world:Sikhism!
Now, in the early 21st century,
Sikhism spans six Continents, with
an estimated 25 million adherents
across the Globe.
But let us return to the glorious
Guru Nanak. In present times, when
fanatics are seized with a pathological
and self-destructive urge to die for
relgion, instead of living by its basic
quest for peace, we need to renew
our faith in Guru Nanak. The Gurus
teachings are amazingly modern
and progressive, morally as well
as sociologically. He befriended
the down-trodden (Dalits),
championed womens right to
respect, dignity and equality.Guru
Nanaks prescription for conflict
resolution, invariably stressed
dialogue. Indeed, he sought out
community leaders and engaged in
soul-searching exploration of Reality
with infinite love, humility and
compassion. He spoke with the
Siddha Yogis in the Himalayan
cloisters, the ulema in Multan, Mecca,
Isphahan and Bagdad, and the Lamas
in Tibet. Most, if not all, the learned
holy men felt mesmerized by Guru
Nanaks soulful sermons.
Of Guru Nanaks Extensive
Travels:
We have irrefutable evidence:
e.g. the Gurdwara Nanak Shahi in
Dhaka, Gurdwara Pathar Sahib in
Ladakh, Panja Sahib in Pakistan,
which speaks of an India preacher,
Jnanakacharya, by name, who visited
the Sinhaladwipa and, at the instance
of the then king, held debates with
many a religious priest. The Seer
was non other than Guru Nanak.
Reaching out to Islam:
In Mecca, Guru Nanak, watching
the stoning of Satan, warned the
Hajjis of the Satan within who
needs to be quelled. On his return
journey from Mecca, Guru Nanak
stayed in Baghdad and met Bahlol
Shah, the Sufi mystic and scholar of
Islam, who was fascinated with the
Pir Sahib from Hindustan who
sang Allahs praises, in Farsi, to the
music of stringed rabab played by
his Muslim companion, Mardana.
Bahloll spoke of seven spheres of the
Solar System that the Qurran
mentioned. With gentle
reasonableness, Guru Nanak gave
Bahlol a glimpse of the Infinity of
heavenly bodies that moved
ceaselessly in the mysterious Space.
An inscription in Arabic still exists
in old Bagdad city, commemorating

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the Gurus stay. According to
Anandacharya (quoted by Sahu T.L.
Vasvani): upon this slab of granite,
O Nanak, you sat speaking of love
and holy light, Prince among
Bharatas holy ones. What song
didst thou sing to charm the soul of
Bahlol, what peace from the
Himalayas lovely forest didst thou
carry to the groves and rose gardens
of Baghdad! For eight lunar fortnights
did Bahlol, Muree-e-Saeed, listen to
your words, as life and its mystery,
as the moon waxed and waned....
The religious culture in medieval
India was astonishingly tolerant, and
enriched the Bhakti movement. Its
appeal brought about a keen
awareness of the deeper religous
experience.e Islams contact with
the rich Hindu literature and lore
nurtured its Sufi mysticism., creating
a ferment of piety and compassion,
as well as a fertile environment fo
religious discourse.
Guru Granth Sahib is replete with
reference to devotees everywhere
who connected with Sprit Divine:
Some called him Ram, others Allah,
some Krishna, others Karim,
Parmatma or Parwardigar. The
landscape seemed rainbow coloured.
This rainbow is, however,
scarcely reflected in the history
books of our schools and colleges.
The historys linear time-frame talks
of the rise and fall of dynasties, and
the battle drums beating, taking us
right upto the British colonial period.
History simply bypasses the moral
and cultural resurgences of India-
during the times of the Gurus
(1469-1708) and the galaxy of
Bhaktasfrom Namdev to Kabir,
Ravidas, Bhikhan Shah,
Ramanand to Shankardeva and
Chaitanya. Guruvani celebrate this
U 47
ground swell of devotional
renaissanceas Gyan ki Andhi!
With the awakening of human
spirit, Guru Nanak was keenly aware
of the anguish and deprivation of the
impoverished and enslaved masses.
On the invasion of Mughal army in
1520s, he was taken prisoner, with
hundreds of other civilians, until
Babar personally intervened to set
free the non-combatants. In hymns
of great agony and compassion,
Guru Nanak lamented the plight
of the people, invoked Gods mercy
and pleaded for fair treatment of
women folk:
U U U ourselves inwards towards
LH emancipation and the final goal of a
U
UH (417)
The Credal Unity in the Divine
Power:
As the peoples Prophet, Guru
Nanak wanted to, lead the masses
out of despair, and into a world of
peace, self-reliance and piety. His
key message in Japji is universally
appealing. Mul Mantra, the
quintessential creed, spells out: the
One and only Creative Being who is
Ever True, Without Fear or hate,
Timeless, unborn and Self-effulgent,
Who is experienced through His
Grace.
This definitive declaration is
qualitatively different from the
Upanishad doctrine of Neti, Neti.
The negative view of Parbrahma who
permeates the Universe does not
offer any hope of ultimate redemption
of man. The Buddhist notion of
Shunya, or emptiness/void, suffered
from the same inadequacy. Shuniya,
as an instrument of experiencing
totality of universe, becomes an
identity-free psychological
orientation.
Guru Nanaks notion of EK-
ONKAR, on the other hand, gives
TOTALITY a meaning of transcendent
power and beauty that is celebrated
in perpetuity in a thousand songs of
adoration of God:
L U L U
U U H (6)
The hymn that is symbolic of
affirmation of the Divine existence in
a myriad modes occurs at three
different locations in Guru Granth
Sahib. This symphonic assertion of
the Divine Presencein space and in
timeand beyondhelps us to orient
human being as jivan mukta.
The name, the Sikhs use for God
is: Waheguru, which means the
Marvelous Master. According to poet
Sainapat, author of Sri Guru Sobha
(Circa 1711 AD) the Tenth Master,
Guru Gobind Singh recited the
Name Waheguru repeatedly at
the time of initiating and anointing
the Khalsa, on First Baisakh in
1699.
Many metaphorical references in
Guru Granth Sahib are precisely
applicable to the present day
situations. This abiding quality of
Gurbani can be easily put to test to
harness the basic strengthand
overcome the weaknessof human
nature. For instance, Gurbani
repeatedly exposes the hypocrisy of
so-called priestly class, the rampant
corruption in the ranks of ruling
bureaucracy, and the brutality
associated with fanatical pursuit of
negative notions in religion.
U H
U H
H
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 U H 2H (662) spread the message of love among castigates, warns, encourages,
Or, sample this couplet of Kabir: all people: Hindus, Muslims, exhorts, guides, even implores the
U U U U, U Buddhists and Sikhs. The text of seeker to know the Reality and
UU H U U Guru Granth Sahib, prepared by achieve self realization:
U U, U U UU Guru Arjun in 1604, bears testimony M U
H U U U U, to this spirit of unity. UH (441)
U UU H (1103) Is it not What links Sikhism with people of The essential point that the
tragic that the primitive animal instinct all faiths across time and space is Scriptural Text makes is that
to kill fellow humans should, in the the abiding message of Guru Granth humanity must curb evil, create
21st Century, overpower sundry Sahib. The text has been with the inner light and outer awareness
groups of fanatics in the name of people for 400 years. It has been of nature and environment, ensure
religion? translated in English and, more equitable socio-economic
In the absence of correct recently, in French and Spanish. conditions for the welfare and
interpretation/propagation of religious Calcuttas Lachman Chellaram has happiness of mankind. The insights
texts, violence has assumed inter- translated the Holy Scripture in acquired in different cultures, times
continental proportions. Fanatical Bengali, Gujrati, Marathi and Sindhi, and places are valuable as mans
individuals have been seized with a while the Madurai Kamaraj University heritage, howsoever inadequate they
self-destructive pathological mania has had the key portions rendered may be in comprehending Gods
to killand die for their religion into Tamil discovering, in the process, immensity. The Sikh philosophy sets
instead of living for it. It is such blind an amazing accordance of thought store by the radiant knowledge, or
fanaticism that needs to be mellowed with the THIRUKURAL. Brahm Gyan, as the vehicle for
down and replaced with Gods love Guru Granth, as repository of devotional realization of God. It is a
and spirit of harmony. Sikh philosophy, is the poetry of pathway to Cosmic Equipoise, or
Truth comes at a Heavy Price! pure devotion. It demands to be Sahaj Avastha. It demands
A heavy price has been piad, in approached in humility, and with subordination of Haumai or I-ness.
India and elsewhere for groups and devotion, as the shining guidepost to In contemporary idiom, this can be
outfits wanting to establish their own SELF DISCOVERY. It succinct called I-Obsession, which is the
brand of kingdom of God on earth. musical measures, in 31 Ragas, opposite of common good, or sarbat-
What the people need is illumine the dark recesses of da-bhala.
ignorance in our mind. Its reading To overcome this obsession one
Just Order ( ), and social
and comprehension has the power needs to join sadhu sangat, the
equality.
to sweep away cobwebs of doubt: congregation of good people. Over
In the quest of peace, men of
sometimes in gentle persuation, at a period of timeand in Gods Grace
God have paid a heavy price in every
other times with the force of a the closed lotus within each
age. Guru Arjun was turtured to
tornado. The text, in its myriad individual begins to blossom, and
death in 1606, perhaps the first
variations, constitutes theIntelligent one is enveloped in a peace and
martyr in Indian history.
Mans Guide to inner peace and poise that passeth understanding,
In some ways, the horrendous
outer harmony. Its lyricism create a like the blossoming of Lotus:
event recalls the crucifixion of Jesus
groundswell of energy that is a spur U H Using this
under the Roman rule in Judaea.
to the pursuit of happiness: bio-genetic terms, one can say that
Guru Arjun, who built the Golden
Temple, used to speak of Sacha
UU U H SANGAT brings about a
PatshahThe true king of universe, L U U H neurogenetic change, whereby the
a term that irked the mughal emperor. (186) nervous system becomes radiant
So he was arrainged and turtured to One Human Race the Good of All: with optimum creative posibilities:
death. The sacrifice only Gurbani guides every kind of U
strengthened the resolve of his son human being, of whatever race or H 7H (907)
and successor, Guru Hargobind to religion; it inspires, comforts, cajoles, (Courtesy : The Sikh Review)
U 48 U wvz