Author: SikhiVichar Forum

Authentic Sikhi according to SGGS within SGGS ONLY . Modern Outlook towards Leadership of SGGS in the Third Millennium applied Gurbani via Living Gurbani daily. Aim: GURBANEE BANNEEYEAH - LIVE GURBANEE, APPLIED GURBANI
SIDH GHOSHAT

555th Parkash Purab of Guru Nanak

555th Parkash Purab of Guru Nanak.

Karminder Singh Dhillon, PhD.

The 1st of Baisakh Nanakshahi Sammat 556, which coincides with 14th of April 2024 marks the 555th anniversary of Guru Nanak’s birth. This issue of the Sikh Bulletin is dedicated towards commemorating this event. It is our way of sharing the joy of the advent of Guru Nanak with the Sikh world in general, and our readers in particular.

The joy will nevertheless be tempered with the stark reality that Sikhs have got the birth date of their founder wrong. It would have been excusable had Guru Nanak been born 5,555 years ago. Dates do get fuddled over periods of time that run that long. But Sikhi is the youngest spirituality, and it’s an event that happened just 555 years ago.

What’s more baffling is that Sikhs had the date right until the past 200 years or so. Historian M.A McAuliffe has said that the Sikh world had the date of Guru Nanak’s birth correct till 1816 – when the Sikhs enjoyed Khalsa Raj under Maharaja Ranjit Singh; and their religious leader was Nirmla Gyani Sant Singh as head granthi of Darbar Sahib. The Benares trained Nirmla convinced the Maharaja to use his office to have Nankana Sahib celebrate Guru Nanak’s birthday in Katak – November – for the first time in 1816. It would take another hundred years before the Katak date would become acceptable to the Sikh world at large. So that’s 200 years of celebrating it on the wrong date after 346 years of celebrating it on the correct date.

One can thus surmise a number of reasons why Sikhs have gotten the Parkash date of Guru Nanak wrong. It was a deliberate act by persons or groups of people who controlled Sikh institutions, the Sikh historical narrative and, by extension, the Sikh psyche. The birth date was altered in accordance with a specific and disturbing agenda of these persons or groups.

But control over their institutions, historical narratives and their psyche is now in the hands of Sikhs themselves. So why has the Sikh world continued to celebrate the Parkash Diharra of Guru Nanak on Katak Di Puranmasi – which corresponds to November 15th in 2024 – and is, in reality, the birthdate of Guru Nanak’s rebel and disowned son Baba Sri Chand? Why is the Sikh religious leadership helpless or worse, crippled in wanting to make the change? Why does the SGPC – the leading Sikh religious body that on governs all historical Gurdwaras and the Akal Takhat – list the correct date its official website but celebrate it on the wrong date?

Is it because Sikh institutions, Sikh historical narratives and the Sikh psyche is in the hands of Sikhs in name only, and the real keepers of all three are aligned with the very forces that altered the birth date from 1st of Baisakh to the Puranmasi of Katak to serve their specific and disturbing agendas? After all, the leading institutions that are in the business of robbing Sikhi of its Nirmlata or uniqueness through acts such as muddling the Nanakshahi Calendar issue; mixing up Sikh beliefs, practices and festivals with those of other belief systems, and insisting that Sikhi has its roots in Snatanism – amongst a myriad of other such nefarious acts – are the sampardayi, dera and taksali outfits that have their origins in Nirmla and Udasi schools of thought. And after all, one hundered percent of the Jathedars of the five takhats and the granthis of these takhats are schooled in these outfits.

Keeping in line with Sikh character and penchant for form over substance, the Sikh world will undoubtedly get excited over the figure 555 come 15th of November 2024. There will be calls to organize 555 Akhand Paths and hire helicopters to load up with 555 different varieties of flowers flown in from all over the world and rain them over Darbar Sahib Amritsar and or Nankana Sahib.

There will be calls for Darbar Sahib and or Nankana Sahib to be lit with 555 lamps and perform a fireworks show with 555 types of fireworks. Businesses would make and sell rosaries with 555 beads and publish and sell photos of Guru Nanak with the figure 555 superimposed on the image. Sikh individuals would donate 555 in their local currency to their local Gurdwaras on that day. Some rich Gurdwara run by diaspora Sikhs may want to install a 555-kilogram dome made of gold on the roof.

Elsewhere there would be calls for individuals to recite the Jap bani or just mool mantar 555 times; and calls for Sikhs to dip themselves 555 times in the pool at the various Gurdwaras. The list of possible permutations for what Sikhs can do with the figure 555 is endless. Very few would stop to ask if any of the things they are doing or being asked to do were sanctioned or critiqued by the very person to whom they are all being dedicated – Guru Nanak. Rare would be the Sikhs who would ask “but what can we do about disseminating the messages of our founder Guru? Could we even get to 5 of his basic messages? Rare too would be those Sikhs who would ask “what lessons are we teaching our children in all of this.” Even rare would be those Sikhs who would ask “But isn’t 15th November the wrong date to begin with;” or “why are we celebrating Guru Nanak’s birthday on the date when Sri Chand was born?”

The Sikh Bulletin thus decided to play its part in doing what we think is the right thing to do – which is to raise awareness regarding the most basic fumble that defines the Sikh world. We have resolved to dedicate this issue to the celebration of Guru Nanak’s Parkash Purab and to do so on the correct date – the 1st of Baisakh. The Editorial Team has put together a number of essays and articles relating to the life and messages of Guru Nanak. The Shabd Vichar section looks at a shabd composed by Guru Nanak namely ਲੇਖੈ ਬੋਲਣੁ ਬੋਲਣਾ ਲੇਖੈ ਖਾਣਾ ਖਾਉ ॥ Laiykhaiy Bolann Bolnna Laikhaiy Khanna Khao(n). The anchor article of this issue discusses the concept of God as advocated by Guru Nanak. A special essay that explains the dynamics behind the moving of Guru Nanak’s Parkash Diharra from 1st Baisakh to the Puranmasi of Katak is included in this issue.

We wish our readers an enlightening Khalsa Divas and a fabulous Nirangkari Gurpurab.

Karminder Singh Dhillon, PhD (Boston)

Editor-in-chief.

Read the latest issue of The Sikh Bulletin here: https://www.sikhbulletin.com/Bulletins/SikhBulletin2024Issue2.pdf

ARTICLES - ENGLISH/PUNJABI, HISTORY, International Media Reports, The Sikh Bulletin

Knowing Guru Nanak Sahib Ji

Knowing Guru Nanak Sahib Ji

Karminder Singh Dhillon, PhD (Boston).  IMG_2743

Eminent Sikh scholar Bhai Gurdas Ji – a contemporary of Guru Arjun Dev ji, and in whose hand the first copy of Granth Sahib as narrated by the fifth Guru was written – describes the coming of Guru Nanak Paatshah in the following verses:

ਸਤਿਗੁਰ ਨਾਨਕ ਪ੍ਰਗਟਿਆ ਮਿਟੀ ਧੁੰਧ ਜਗ ਚਾਨਣ ਹੋਆ॥

Satgur Nanak Pargetiya Mitee Dhund Jug Chanan Hoa

ਜਿਉਂ ਕਰ ਸੂਰਜ ਨਿਕਲਿਆ ਤਾਰੇ ਛਪੇ ਅੰਧੇਰ ਪਲੋਆ॥

Jio Kar Suraj Nikelya, Tarey Chupey Andher Paloa.

Bhai ji says the advent of Guru Nanak’s spritituality was like the rising of the morning sun whose rays cut through the mist of dawn and lighted the skies, within which brightness, the mighty stars disappeared together with the darkness within which these stars reigned.

In spiritual terms Bhai ji is saying that Guru Nanak’s spirituality is one of enlightenment. It is an enlightenment that is as bright as the rising sun. It is an enlightenment that cuts through the mist of the existing (even if much bigger and older) spiritualties of ritual and superstition. It is a spirituality that is meant for the entirety of mankind.

Some 400 years later, one of India’s most illuminated minds – Sir Ullama Mohamad Iqbal, PhD (Ludwig, Germany) – the son of a Kashmiri Brahmin who converted to Islam and the author of India’s national song Tarana-e-Hind – writes in his Urdu language book Bang-e-dra regarding the coming of the spirituality of enlightenment as follows:

Butkdaa Fir Baad Mudat Sey Roshan Hua

Nuur-e Ibrahim Se Aazar Kaa Ghar Roshan Hua

Once again, after an age, the Temple became radiant.

Once again, the house of God shone with the glory of God.

Shama-e Huq Se Jo Munavar Hai Ye Voh Mehfil Na Thee

Barshey Rehmat Hue Lekin Zamee Kabil Na Thee.

The enlightenment manifested itself

but the audience was not one which prized illumination – it was blind.

The rain of mercy poured from the heavens,

but the land was not one which cherished rains – it was utterly barren.

Aaah Budkismat Rahey Awaaze Huq Se Bekhabar

Ghafil Aapney Ful Kee Sheereene Sey Hota Hai Sazar.

Poor wretched people – they never did awaken to the call of Truth.

Just like a mighty tree that is dead to the awareness of the sweetness of its own fruit.

Ullama Dr Iqbal’s lament is a painful, but accurate depiction of the Sikh psyche in relation to knowing and understanding Guru Nanak. Put plainly: The Sikh psyche is blind to the enlightenment of Guru Nanak and the Sikh heart is barren to the blessings of Guru Nanak.

Put even more plainly, the Sikh heart and mind is incapable of appreciating Guru Nanak. Put even more plainly – the coming of Guru Nanak is a waste to the people of India. Dr Iqbal captures this waste in the following verse:

Hind Ko Lekin Khyalee Falsafey Pur Naaz Thaa.

But the people of India were content to hold on,

with (false) pride to their empty and imaginary spiritualties.

Powerful words. Equally powerful a slap to the spiritual face of Sikhs of Guru Nanak. Powerful but true. Necessary even.

For how much does the average Sikh know about Guru Nanak? Much of what we know is narrated through some 2,000 odd largely concocted stories that we euphemistically call Sakhis, and are repeated by our clergy – parcharaks, preachers, kirtanias, dhadees as well as our writers and historians. The source of these so called sakhis is NOT the writings of Guru Nanak.

The origin of these sakhis are a variety of books called Janam Sakhis – the oldest being composed in 1733 by Dya Raam (writer) and illustrated with pictures by Alam Chand Raj (painter / artist). This Janam Sakhi – also called the B40 Janam Sakhi, (after its Accession Number assigned by the India Office Library in London) is thus written 264 years AFTER Guru Nanak’s advent.

The most popular Janam Sakhi amongst Sikhs is Bhai Bala’s Janam Sakhi – purportedly narrated by Guru Nanak’s Hindu companion Bala. Bhai Bala is a fictitious character. He did not exist. Guru Nanak’s companion was Mardana. How many Sikhs know of this basic untruth – that their entire story of Guru Nanak is narrated by a non-existent character, and written by an anti-Sikh individual?

Viewed collectively, these Janam Sakhis paint Guru Nanak as: a mystic, a miracle performer, a faith healer, a magician, a purveyor of superstitious beliefs, a practitioner of super-natural powers, a recluse, an ascetic, an unproductive child, a neglecting father, demanding blind faith and so much more.

Snakes come over to shade him as he slept while his cows ate the fields of others. His father slaps him for wasting his hard-earned money. In the wink of an eye he brings back to life fields eaten by his cows. Elsewhere he drowns in a river and comes back to life three days later. He brings dead people back to life, and stops a mountain of a stone hurled at him with his palm, depression engraved in stone. He flies over the mountains to meet Yogis and Sidhs residing there. He orders his son to hang out clothes to dry in the middle of the night and tells his disciple Bhai Lehna to eat a corpse.

This is the Guru Nanak that Sikhs seem to know. The non-existant one, of course.

This is perhaps what Dr Iqbal meant when he said “Hind Ke Lekin Khyalee Falsafey Pur Naaz Thaa”. We wanted to stick to our “khayalee” beliefs and reject Guru Nanak’s real, practical and absolute enlightenment. To make our khyalee beliefs acceptable, we wanted to paint and portray Guru Nanak himself to be a practitioner and purveyor of our wrong beliefs.

So instead of wanting to stand in the divine enlightenment that was Guru Nanak, we pulled the Guru into the shadows of our own “khyalee” darkness. For this is exactly what the authors of much of 2,000 sakhis have succeeded in doing.

At its most basic level, the Janam Sakhis changed Guru Nanak’s birth date from Vesakh 1469 to Kathik 1469. In accordance with the Vedic believers who were complicit in changing the date, Vesakh is the month of celebration fit for events belonging to the upper Brahmin classes, while Kathik is the month fit for the celebration of the lesser castes. In the minds of the Janam Sakhi writers, Guru Nanak’s parkash could not be allowed to sit in Vesakh because he was not a Brahmin. They falsely determined Kathik Dee Puranmashi as the specific day for Guru Nanak’s birthday. In accordance to Vedic beliefs of auspiciousness – this day is the MOST inauspicious.

Sikhs have no such beliefs about auspiciousness or otherwise of man-made constructs, but Sikhs ought to object to the distortion, and REVERT to the reality.

Guru Gobind Singh, the tenth Guru knew of Guru Nanak’s birth in Vesakh, which is why he too chose Vesakh 1699 to create the Khalsa. It was supposed to be one complete circle. It was supposed to stamp the completion of Guru Nanak’s Sikhi. When Sikhs celebrate Vesakhi – they would celebrate BOTH – the birth of their FOUNDER Guru Nanak and their OWN birth as Khalsas. Sikhs obviously did so, until the Sakhi writers infiltrated into the Sikh psyche almost in total and changed Guru Nanak’s birth date to Kathik.

Guru Nanak wrote a great deal of banee – all of which is contained within the Guru Granth Sahib Ji. Nine hundred and forty-seven shabds and saloks of his are contained in the Guru Granth Sahib. How many of these shabds have Sikhs read? How many have we understood? How many have we shared with the rest of humanity – for whom Guru Nanak’s spirituality was intended. How many do our ragis, –parcharaks, dadhees and kirtanias preach – without resorting to some half-cooked sakhi to distort its meaning? How many have we attempted to apply his banee in our lives? These 947 shabds are the real Guru Nanak. These 947 shabds are the divine enlightenment of Guru Nanak and the Godly rain of blessings that he brought.

Will we continue to be blind and barren so as to ignore these 947 shabds that tell us of the real Guru Nanak and instead link with what are mostly half baked, half cooked, patently false, semi-false stories called sakhis that are plagiarized/stolen from others – especially from the bigger stars (Tarey Chupey) that Bhai Gurdas ji is talking about?

Let us just take one verse of Guru Nanak:

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥ ੧ ॥

Hukum Rajayee Chalna, Nanak Likhiya Naal.

It is on page 1 of the Guru Granth Sahib. It captures the essence of Guru Nanak’s enlightenment for all of humanity – Hukam. Guru Nanak’s Sikhi is about Hukam – about attempting to know and understand the Will of the Creator; about wanting to abide by (chalna) and live one’s life within the confines of this will; about wanting to be part and parcel of this will (likhiya naal), and about making the will of the Creator as the object of our spiritual life (rajayee).

Should one apply the message of just this one SINGLE verse of Guru Nanak, 90 percent of the sakhis of the Janam Sakhis would crumble because they show Guru Nanak going against the Will of the Creator. How can a Guru tell us Sikhs to know, understand, and abide by the Hukam of the Creator, while he himself destructed the Hukam at every step of the way, in every sakhi?

If we had read the Banee of Guru Nanak, we would know that his companion is Mardana who is placed in the SGGS by Guru Nanak at three places. We would know that Bala did not exist because in the 947 shabds (and 40 Vaars of Bhai Gurdas ji), Bala is not mentioned even once.

We Sikhs need to cure the blindness that Islamic luminary Dr Iqbal is pointing out for us. The cure is within the enlightenment of Guru Nanak’s 947 shabds and the rest of Gurbani. We also need to transform our barren hearts and souls so that we can contain the blessing that Guru Nanak brought for us. The way to irrigate these barren hearts and souls is again to connect with the messages of Gurbani.

Is there hope for us Sikhs? What hope can there be when Sikhs cannot even get the birth date of their founder right. What hope can there be when Sikhs have more faith in the non-existant Bhai Bala who falsified Guru Nanak’s birth date to Kathik, than they have in Bhai Gurdas who tells us it was in Vaisakh? What hope can there be when educated but foolish Sikhs tell us that the birthdate does not matter, what matters is that we follow his messages. What hope can there be when it is clear as daylight that his messages are not being followed.

The year 2024 will celebrate the 555th birth anniversary of Guru Nanak our Guru. One can almost hear the soul of the Guru cry out from the pages of the GGS: Enough of darkness and barren-ness; come to the enlightenment that Guru Nanak is:

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥ ੧॥ SGGS 67.

Gurbani Es Jug Mein Chanan, Karam Vasei Mun Aiye.

Gurbani is the enlightenment (Chanan) within which the divine blessings (Karam) will fill the heart of the enlightened.

It is up to us Sikhs if we will celebrate the 555th birthday as enlightened persons. It is up to us if we will continue with our blindness and resort to barren and meaningless ways of lighting 555 lamps, presenting 555 roses to the SGGS, doing 555 Akhand Paths, affixing 555 diamonds to the palkee, or having 555 helicopters fly over the Darbar Sahib or Nankana Sahib to rain flowers from 555 different varieties. The list for barren ways is long, varied, wasteful meaningless and endless. Most of all, it is not what Guru Nanak would want.

This essay is a revised version of the one that first appeared in The Sikh Bulletin, USA Vol 1 2019. The author is now the Editor in chief of the publication. He can be contacted at dhillon99@gmail.com.

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