Jale Hari Thale Hari – Guru Gobind Singh shabad sung by Tej Pratap Singh
by Harnaak Singh
The letter from MGC President Jagir Ref: MGC/OFF/282/05(12/17) dated 02-05-2017 addressed to Dharamsala refers. This letter is attached as a PDF file.
It was quite an amusing read, with a graphic description (see Figure 1) of a video clip of an event, in Jagir’s words the “Prakash of Bachittar Natak (BN) also called Dasam Granth”, taken at Gurdwara Sahib Titiwangsa on 26-12-2016.
Figure 1: Jagir’s graphic description of the Prakash of Dasam Granth
To me this description as penned by Jagir, exposes his “PANDEY LIKE” ritualistic “MIND”. He seems to interpret the SHARDA shown to Dasam Granth, the compilation of Guru Gobind Singh Ji, in a VERY RITUALISTIC ACTIVITY ORIENTED manner. This is why I term him as having a “PANDEY LIKE” ritualistic “MIND”.
This ritualistic graphic description reminded me of the Shabad
ੴਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ….” SGGS 929 Ramkali M:1 Dakhani Oangkar.
where Guru Nanak Dev Ji relates the ritualistic actions of the Pandit. This Bani was recited when GuruJi was on his travel south at the Omkareshwar temple. Now moving to the time when Guru Ji went to the Omkareshwar temple. Guru Ji had observed the ritualistic practices there and discussed these with the Pandit/s. Guru Ji’s thoughts on his observations are written in this Banee. In summary of the part related to our discussion, Guru Ji is commenting on the “ritualistic” actions of the Pandit. The Pandit was ritualistically teaching and performing worldly actions in relation to a statue that he was supposed to be saluting as the creator “Oang Nameh”. Guru Ji could read what was in the mind of the Pandit. Guru Ji said, instead of ritualistic actions, the Pandit should, in essence, have in mind and be teaching about the creator, for the upliftment of the spiritual inner-self. Mere actions without inner God realisation do not provide any benefit.
Jagir is emphasising on exactly this, that is the ritualistic actions, the very thing Guru Nanak Dev Ji taught against.
We will now analyse this “PANDEY TYPE MIND” of Jagir and his cohorts, as exhibit through this letter. This will show how far from Sikhi Jagir and his cohorts have digressed.
I have never heard of “Takhat MGC”. I thought “Gurmatta, Matta, Adesh, Sandesh” was issued from the Five Takhats (Akaal, Patna Sahib, Kesh Gardh Sahib, Hazoor Sahib and Damdama Sahib). Now we have a THAKAT MGC. When was it assigned Takhat Status? The MGC MANAGEMENT seems to have done it UNILATERALLY and AUTONOMOUSLY.
Of course the Sangat would like to know why I say “Takhat MGC”. The evidence lies MGC ADESH in the letter which is
Gurdwaras in Malaysia should disallow Parcharaks, Kathavachaks, Kirtani Jathas from Academy until the Academy gives an undertaking in writing to MGC as follows:
- That the Academy will not in future install or attempt to install or do such Prakash of Bachittar Natak (DG) in any Gurdwara in Malaysia and
- will comply with the Sikh Rehat Maryada in the future.
They cite that this MGC ADESH is an order decided by MGC, KDM, SNSM, Melaka Memorial Society and Sikh Scholars.
In the Sikh Panth such ADESH is decreed from the Takhats. According to the Encyclopaedia of Sikism (Ed: Harbans Singh, Punjabi University, Patiala 1996), a HUKAMNANA can be issued from ANY of the FIVE TAKHATS. Therefore ADESH and SANDESH likewise can be issued from any of these FIVE TAKHATS.
I could not find any other than the FIVE TAKHATS. The SRM Chapter IV Article V (p) also lists the FIVE TAKHATS AS THE SUPREME BODY.
According to the Sikh Panth Maryada an edict or advice issued by Takhats is presided and deliberated on by the Panj Piaray.
The MGC MANAGEMENT has NOW changed this practice to, being PRESIDED and DELIBERATED ON BY A GROUP OF SOCIETIES, besides having illegally and autonomously set up “TAKHAT MGC”.
This is transgression of SIKHI of the HIGHEST ORDER.
Based on this, IT IS THE SPIRITUAL AND MORAL RESPONSIBILITY of the MGC Management, its associated Group of Societies and the Sikh Scholars to APOLOGISE AND GIVE AN UNDERTAKING TO
- stop illegally acting as the “Takhat MGC” and
- stop issuing illegal Adeshes.
in writing to the Sangat.
One further point to note is that Jagir has so far not confirmed whether when he and his Vice Presidents took up the posts in MGC, that they were Amritdharis (this question was posed in an article see Link A). If they were not then they are illegally operating as the management of the MGC. If so, is such a characteristic expected of a Gurskih?
NEW “TAKHAT MGC”, THE MGC MANAGEMENT ABOUT “ON PAR”
MGC management’s misleading interpretation of “ON PAR” is due to their IGNORANCE.
The MGC Takhat has decreed that the Prakash of Dasam Granth as mentioned in the Introduction is in transgression of the Sikh Rehat Maryada (SRM) according to THEIR INTERPRETATION.
The MGC Takhat interpretation is wrong because they are driven by the belief that SGGS Ji as a living Guru is a METAPHOR.
However those of us who have been following the practice of our forefathers, consider SGGS Ji as our LIVING GURU. Our LIVING GURU is SPIRITUAL and NIRGUN aligned and overrides any temporally oriented aspect. By virtue of this, no other Granth installed or “Prakashed”, in the presence of SGGS Ji CAN BE ON PAR to the SGGS Ji because these Granths are not a Guru. So is the case with Dasam Granth. This has been analysed in detail at Link B. The true strength of the term ON PAR becomes clear if an actual LIVING PERSON claims to BE OUR GURU in the presence of SGGS Ji IRRESPECTIVE OF WHERE THIS PERSON SITS.
Additionally, Takhat Patna Sahib and Takhat Hazoor Sahib have Prakash of Dasam Granth in the Presence of SGGS Ji and this practice has been taking place for a very long time. Sangat Ji, based on the “MGC Takhat”, the question is, have both Takhat Patna Sahib and Takhat Hazoor Sahib transgressed the SRM?
THIS IS THE MGC JOKE OF THE CENTURY. MGC management are IGNORANT of TRUE SIKHI.
Based on this IT IS THE SPIRITUAL AND MORAL RESPONSIBILITY of the MGC Management, its associated Group of Societies and the Sikh Scholars to APOLOGISE AND GIVE AN UNDERTAKING TO
- stop misinterpreting the SRM due to their ignorance
in writing to the Sangat.
NEW “MGC TAKHAT”, THE MGC MANAGEMENT AND THEIR RITUALISTIC RULES
“MGC Takhat” decree that “Chaur”, “Chandni”, “Rumaleh” can be used only for SGGS Ji. See Figure 2.
Figure 2: Jagir’s and Cohorts setting up Ritualistic Rules
Let us analyse the verses quoted as the reason for his claim.
The first reference, the set of four verses
The first reference, is from a Shabad (SGGS 1292) in Raag Malar by Bhagat Namdev. This Shabad has five Stanzas with five verses in each stanza plus the Rahao stanza which has two verses. Jagir has only stated part of the third stanza. We will analyse the whole shabad to get the essence of the teaching in the Shabad. The key message of the Shabad is given in the Rahao verses where Bhagat Namdev states
Serve (ਸੇਵੀਲੇ) God (ਗੋਪਾਲ ਰਾਇ) who has no ancestry (ਅਕੁਲ) and is immaculate and pure (ਨਿਰੰਜਨ). Me a humble saint (ਸੰਤ ਜਨ) begs (ਜਾਚਹਿ) for the gift of (ਦਾਨੁ ਦੀਜੈ) devotion (ਭਗਤਿ).
In the first Stanza Bhagat Namdev describes metaphorically the abode of God using the elements of the creation. God’s home is the entire expanse including the heavenly realms (the seven heavens described in the Vedas). Other elements used in the description are Lakshmi, the sun, the moon and the messenger of death.
In the second Stanza the house of God is described metaphorically using Brahma, Shiva, Chitr Gupt and the Judge of Dharma.
This description continues in the third Stanza using celestial singers, rishis, minstrels, scriptures all singing beautiful songs. Bhagat Ji then goes on using the wind as God’s waving fly brush (ਚਉਰ ਢੂਲ), the hand-maiden (ਚੇਰੀ ਸਕਤਿ) and the shell of earth ਮਿਰਤ ਲੋਕ as the fireplace for cremation (ਅੰਡ ਟੂਕ).
In the fourth stanza, God’s metaphorical bed made of turtle and snakes, flower girls as vegetation, water carriers as the clouds, God’s seat as the Ganges, the seas as God’s water pitchers and the creatures as God’s utensils are referred to.
In the last stanza Bhagat Namdev talks about Arjuna, Dhru, Prahlad, Ambreek, Narad, Nayjaa, Siddhas, Buddhas, 92 heavenly heralds and celestial singers in God’s play. And finishes stating that the creation is in God’s house and seeks Gods Protection and that God’s devotees are God’s insignia.
IN ESSENCE BHAGAT NAMDEV IS DESCRIBING THE TEMPORAL SARGUN ASPECTS OF GOD’S CREATION USING METAPHORS ANDWE SHOULD BEG FOR THE ALL PERVADING, GOD’S DEVOTION.
The second reference, the verse
This verse is from Chant No 8 of Ramkali Ki Vaar by Satta and Balwand. Satta and Balwand were minstrels in the court of Guru Nanak Dev Ji up to Guru Arjan Dev Ji. Due to certain circumstances they left the court of Guru Arjan Dev Ji for greener pastures. They became egoistic at their new vocation. This was short-lived and eventually fell through. They then realised their mistake and returned to the court of Guru Arjan Dev Ji. This Vaar was recited as a token for forgiveness by Guru Arjan Dev Ji and accepting them back into his court. The meaning of the verse taken from teeka by Professor Sahib Singh translated into English is given below.
ਤਖਤਿ ਬੈਠਾ ਅਰਜਨ ਗੁਰੂ ਸਤਿਗੁਰ ਕਾ ਖਿਵੈ ਚੰਦੋਆ ॥
With the Grace of God, Guru Arjan (ਅਰਜਨ ਗੁਰੂ) is occupying (ਬੈਠਾ) the throne (ਤਖਤਿ), which was ruled by the first four Gurus. The CANOPY (ਚੰਦੋਆ) of Satguru (ਸਤਿਗੁਰ ਕਾ) is SHINING (ਖਿਵੈ). The word SHINING CANOPY is metaphorically used to show that the glory and grandeur of Guru Arjan is going far and wide).
Clearly, from the meaning of the related verse, Guru Arjan occupied the throne of Guruship and his glory is spreading far and wide; the word CANOPY is used as a metaphor meaning GLORY and the word SHINING meaning spreading far and wide.
Considering the four verses in the first reference, since Jagir is using these to describe SGGS Ji Darbar, I would like to pose the following question to him.
If you, Jagir want to use Chaur ਚਉਰ then what about the hand-maiden ਚੇਰੀ ਸਕਤਿ and the the fireplace of cremation (ਮਿਰਤ ਲੋਕ) ਅੰਡ ਟੂਕ?
Jagir, you seem to have missed these, as I don’t see you including these in your list of requirements.
WHERE ARE THESE TO BE IN THE DARBAR OF SGGS JI?
It is UTTER DISRESPECT for the verses from SGGS Ji you quote for your decision by not FOLLOWING THEM TO THE LETTER.
As for the verse in the 8th Chant of the Vaar, THE IGNORANCE OF JAGIR IS CLEARLY POTRAYED in interpreting the metaphorical CANOPY meaning GLORY to a PHYSICAL CANOPY.
I must further emphasize that Jagir’s basis of his proposed ritual practice, based on verses quoted (see Figure 2), and claim that the Darbar of SGGS Ji is the Court of Vaheguru is an insult to the concept of God our Gurus taught us. God is ALL PERVADING not localised to the Gurdwara and limited with Chaur, Chandni and Ramala. The entire creation is the Sargun Saroop (Temporal Form) of God as clearly pointed out in Jagir’s first referenced Shabad.
The whole creation and beyond, the temporal (Sargun Saroop) and transcendent (Nirgun), is the COURT OF VAHEGURU where Vaheguru is in full control and passes judgement.
Just like Jagir and his cohorts have watered down the “LIVING GURU” to a metaphor, JAGIR AND HIS COHORTS ARE NOW WATERING DOWN THE COURT OF VAHEGURU to a location, the DARBAR of SGGS Ji and “apparels” Chaur, Chandni and Ramaleh.
THEY ARE NARROWING DOWN OUR FAITH AND SHARDA IN OUR GURUS AND THEIR COMPOSITIONS TO A BUNCH OF RITUALS.
They are interpreting the SGGS Ji’s teaching as a bunch of rituals. Chaur ,,, Chandni ,,, Ramaleh ,,, ?
UNFORTUNATELY this is what Jagir and his cohorts, using LOGIC/ REASONING and CRITICAL THINKING devoid of SHARDA, are relegating the teachings of SGGS Ji to, a bunch of rituals.
A very good example of this is found at Gurvichar (Links C and D see below) where
- Karminder says AMRIT VELA is the time from conception to about one year of age (Link C) AND
- Chahal has relegated “DUKH DAROO SUKH ROG PAYEAA” to a bunch of exercises (Link D)
My, what SHALLOW and DISTORTED thinking by Jagir and his cohorts. THIS APPEARS TO BE IGNORANCE AND FOOLISHNESS PAR EXCELLENCE.
DO THEY REALLY EVEN UNDERSTAND THE TEACHINGS OF SGGS JI? DOES NOT APPEAR TO BE.
Not surprising since this is what their Kala Afghana/ Ragi Darshan Deist Ideology they religiously abide by teaches them. Please refer the numerous posts at Gurvichar for more information.
AND we have such people leading and directing MGC!! It appears they are a bunch of PANDEYS.
Based on this IT IS THE SPIRITUAL AND MORAL RESPONSIBILITY of the MGC Management, its associated Group of Societies and the Sikh Scholars to GIVE AN UNDERTAKING TO
- stop distorting and ritualizing the teaching of SGGS Ji.
in writing to the sangat.
Our analysis of the letter has shown that
Jagir and his cohorts exhibit a “PANDEY TYPE MIND” bent on ritualising the teaching on SGGS Ji through their LOGIC/ REASING/ CRITICAL THINKING Kala Afghana/ Ragi Darshan Deist Ideology they follow.
The have now illegally and autonomously taken on a role of a Takhat “Takhat MGC” and started passing ADESH totally disregarding the recommendations of the SRM.
Just like Jagir and his cohorts have watered down the “LIVING GURU” to a metaphor, JAGIR AND HIS COHORTS ARE NOW WATERING DOWN THE COURT OF VAHEGURU to a location, the DARBAR of SGGS Ji.
They are narrowing down our Faith and Sharda in our Gurus and their compositions to a bunch of rituals. This they show, besides many others, by interpreting the SGGS Ji teaching to a bunch of rituals of Chaur, Chandni and Ramaleh.
THEY ARE TAKING US FAR FAR AWAY FROM SIKHI THAT OUR GURUS TAUGHT US.
It is shown that on the basis of the analysis above the SANGAT should CAST THAT IT IS THE SPIRITUAL AND MORAL RESPONSIBILITY of the MGC Management, its associated Group of Societies and the Sikh Scholars GIVE AN UNDERTAKING TO
- stop illegally acting as the “Takhat MGC” and issuing illegal Adesh.
- stop distorting the interpretation of SRM
- start following and abiding by the edicts of the Takhats
- stop distorting and ritualizing the teaching of SGGS Ji.
IN WRITING TO THE SANGAT.
PDF of the letter from MGC to Dharamsala