SPIRITUALISM-A SIKH PERSPECTIVE

BY

Virinder S.Grewal, M.D., F.A.C.S.


SPIRITUALISM

Sikh Spiritualism differs from the dictionary definition of Spiritualism, which deals with reality relating to Spirit. In Sikhism, matter and spirit are regarded as real, both being created by the Akal Purkh: Creation is in God and God is in Its creation.

ਸੂਖਮ ਅਸਥੂਲ ਸਗਲ ਭਗਵਾਨ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਬ੍ਰਹਮੁ ਪਛਾਨ ॥

Sūkẖam asthūl sagal bẖagvān. Nānak gurmukẖ barahm pacẖẖān.

The Akal Purkh is in all mind and matter, subtle and manifest. O Nanak, the Guru oriented realizes God. -----Guru Arjan, Thiti Raag Gauri, AGGS, Page, 299-17

Spiritualism demands the subjugation of the born with lower human instincts. It promotes, instead, the cultivation of Godly virtues through deliberation and reflection, in daily life, of the teachings of the Sikh Gurus as incorporated in the Aad Guru Granth Sahib. This should lead us to a state of Sahaj – bliss and serenity. This is an un-conflicted state where emotional response and rational assessment speak with the same voice. Consequently, one comes out triumphant in the highest spiritual sense of the Word, enlightened by Spiritual Wisdom.

DEDICATION

This book is dedicated to the younger generation of the
Sikhs in Diaspora and to my late parents S.S.S. Karam Singh Grewal & Mrs. Livlin Kaur Grewal
Moreover, to the people of the west who would like to have an insight in to Spiritual understanding of Sikh values?

ACKNOWLEDGEMENTS


I finally got the courage to put the Sikh spiritual values in the shape of a book after being coaxed repeatedly by my friends.

Above all, I should like to thank my wife, Manjit, for her support and leading her life with only a few complaints about my being stuck to the computer, tolerating it as an apparent addiction and taking other annoyances here and there in stride. I would also like to thank my three sons Gaggandeep, Manvir, and Amardeep for their support and encouragement.

Several other members of the Sikh Diaspora Group, as well, have urged me privately, to compile most of the writings I posted on the group’s forum in the form of a book for the benefit of those outside the group. I thank them all from the bottom of my heart for their encouragement and support.

I would like to thank Sukhdev S.Sekhon for solving my computer problems as these arose during the compilation of these writings.
My gratitude goes to Dr. Balbir Singh PhD for the review and corrections in the book.



PREFACE


Sikh Philosophy revolves around Truth, which in fact is another name of God (Akal Purkh). Sikh Gurus have placed the main stress in their writings compiled in Aad Guru Granth Sahib (Holy book of Sikhs) on the ethical side of life (Morality) and character. Guru Nanak’s Jap Ji explains the five steps in the development of character and spirituality, integral to it.

In the achievement of spiritual growth one has to subjugate the five lower instincts of Lust, Anger, Greed, Attachment, and Vanity or Ego and further development of the virtues of Truth, Contentment, Compassion, Faith in the existence of God, and Fortitude, leading to humility, to further pass the message of spiritual knowledge to others.

ਵਿਦਿਆ ਵੀਚਾਰੀ ਤਾਂ ਪਰਉਪਕਾਰੀ ॥ ਜਾਂ ਪੰਚ ਰਾਸੀ ਤਾਂ ਤੀਰਥ ਵਾਸੀ ॥

viḏi¬ā vīcẖārī ṯāʼn par¬upkārī. Jāʼn pancẖ rāsī ṯāʼn ṯirath vāsī.

Contemplate and reflect upon knowledge, and you will become a benefactor to the others. When you conquer the five passions, then you shall come to dwell at the sacred shrine of pilgrimage. -----Guru Nanak, Raag Asa, AGGS, Page, 356-14

One needs a positive attitude to correct the thought process that generates the right thoughts. It does not come easy: Divine Almighty does not automatically grant the virtues but have to be diligently developed. Spirituality is preparing your body and mind, to receive God's inspiration (Grace) and translating it into one’s thinking, speech, and actions, leading to the formation of virtuous habits forming good character. Being humble, loving and compassionate is the Goal in Life. This can lead to Spiritual Enlightenment for a union of the Mind with the Conscience.
Spiritual experience is being of the spirit. It is a devotion to the metaphysical matters and activities, which renew, uplift, comfort, heal, and inspire the others and us with whom we interact. It is the development of True Divine being to the point that one’s spirit attains the character of the Holy Spirit of God, the highest spiritual achievement ever made.

By meaningfully applying teachings (ਦੀਖਿਆ) contained in AGGS, that allow ego to vanish in the fire of Divine love spiritual growth can be achieved. The purpose of developing spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns and being free to return home to our eternal home in God.

The spirit is one part of the triad forming reality. The others are mentality (being of the mind) and sensuality (being of senses and body). These three together create reality. A delicate balance must be maintained with contentment in the unity with the universe to achieve harmony. Spirit is the non-physical aspect of existence. Mind is a bridge between spirit and body. Spirituality used to be the sole domain of religion but lately science has developed with close alignment.

In recent years, “spirituality” has often carried connotations of the believer’s faith being more personal, less dogmatic, more open to new ideas and myriad influences, and more pluralistic than the faiths of established religions. Those speaking of “spirituality” rather than “religion” are apt to believe that there are many “spiritual paths” and that there is no objective truth about which is the best to follow. On the other hand, there are many adherents of orthodox religions who consider spirituality to be an aspect of their religious experience, and they are more likely to contrast spirituality with secular “worldliness” than with the ritual expression of the religion. Others of a more new age disposition hold that spirituality is not a religion per se but the active and vital connection to an incomprehensible and unfathomable force, power, or sense of the deep self. IMHO, spirituality is not the inherited property of any religion and one can be spiritual with out aligning to a religion. Some proponents of spirituality believe that the goal of “being spiritual” is to simultaneously improve one’s wisdom, will power and communion with God/universe, which necessitates the removal of illusion of feeling and thinking at the sensory aspect of a person. Other spiritual proponents point out that spirituality is a two-stroke process. The upward stroke relates to inner growth and the downward stroke relates towards manifesting improvements in the world/reality around us because of the inward change with meaningful transformation of the individual psyche.

The rule of thumb when evaluating any spiritual approach is that six months of diligent, proper practice should manifest noticeable improvement in one’s life, when followed honestly, truthfully with willingness. If not, then the usual advice is to pick an approach that is more likely to assist you in achieving your specific goals. The spirit or psyche is a multidimensional aspect of “consciousness” most commonly thought of as being composed of the “subconscious” and “super conscious”. Thus, the psyche (spirit) is the self other than the ego. Ego is the main obstruction in the way of spiritual growth. However, traditional definition of the psyche (spirit) is limited by our lack of experience in utilizing the psyche as an integral, involved segment of acknowledged experience. Laws of space and time do not bind the spirit, although it is capable of having experience within space-time dimensions. At its deeper levels, such as the subconscious level, the spirit expands out into a gracious communion of cooperative venture with all consciousness. Therefore, the individual who learns the art of communicating with the spirit enhances the ability to tap into universal knowledge that is both specifically life altering and of great importance universally.

The Universal Spirit is comprised of all of the living, self-aware forms of consciousness in existence within all realms of experience. The individual spirit is you, which recognize at this given time as you focus in on the singular signal or frequency that represents your current life. The ego is a portion of the psyche (spirit), its physical face but the psyche is composition in its entirety encompasses literally unlimited realms of knowledge and creativity. Spiritually pertinent wisdom and knowledge reside within the psyche, sitting in wait for the individual to stir into action and learn the language of the Universal Spirit. By altering the patterned performance of the conscious mind, the stance of the individual shifts in its relationship to space and time, the ego is gradually introduced to unfamiliar neurological messages that reside within the spirit. Thus, perceptions heighten, alternate flows of powerful and pertinent knowledge and creativity results, and the mind elevates to a new level of intellectual/intuitive functioning.

The Guru, faith, Truth, and the capital of God’s name are necessary for salvation. With out Guru there is no spiritual/Divine knowledge. With out faith there is no meditation. With out Truth there is no credit and with out capital no balance. The best act is Philanthropy (desire to help humanity), with out which human birth is accursed. Alms gifts penance and sacrifices are not equal to Philanthropy.

Guru Angad in Raag Majh questions and answers about meeting the Akal Purkh;

Q. ਦਿਸੈ ਸੁਣੀਐ ਜਾਣੀਐ ਸਾਉ ਨ ਪਾਇਆ ਜਾਇ ॥ ਰੁਹਲਾ ਟੁੰਡਾ ਅੰਧੁਲਾ ਕਿਉ ਗਲਿ ਲਗੈ ਧਾਇ ॥

Ḏisai suṇī­ai jāṇī­ai sā­o na pā­i­ā jā­ė. Ruhlā tundā anḏẖulā ki­o gal lagai ḏẖā­ė.

It is seen, heard and known, but Its subtle essence is not obtained. How can the lame, armless and blind person run to embrace the Lord?

A. ਭੈ ਕੇ ਚਰਣ ਕਰ ਭਾਵ ਕੇ ਲੋਇਣ ਸੁਰਤਿ ਕਰੇਇ॥ ਨਾਨਕੁ ਕਹੈ ਸਿਆਣੀਏ ਇਵ ਕੰਤ ਮਿਲਾਵਾ ਹੋਇ ॥

Bẖai kė cẖaraṇ kar bẖāv kė lo­iṇ suraṯ karė­i. eyes. Nānak kahai si­āṇī­ė iv kanṯ milāvā ho­ė.

Let the Fear of God be your feet, and let Its Love be your hands; let Akal Purkh’s Understanding be your eyes, Says Nanak, in this way, you shall be united with your Husband Creator, the Universal Conscience, O wise soul-bride.

Forever and ever, you are the only One; You set the play of duality in motion. You created egotism and arrogant pride, and You placed greed within our beings. Keep me as it pleases Your Will; everyone acts as You cause them to act. Through the Guru's Teachings, some are forgiven, and merge with you; and some stand and serve You; without the Name, nothing else pleases them. Any other task would be worthless to them-You have directed them to Your True Service. In the midst of children, spouse and relations, some remain detached; they are pleasing to Your Will. Inwardly and outwardly, they are pure, and they are absorbed in the True Name. -----Guru Angad, Raag Majh Ki Vaar, AGGS, Page, 139


AUTHOR’S NOTE

I have presented in this book 110 + articles denoting the Sikh Values, which could help in evolving the character of an individual for spiritual growth. Members have debated most of these subjects on many Sikh forums and are titled accordingly. I would also like to clarify to the readers that a number of Sabd Guru Hymns are repeatedly referred to in articles to make the writings more complete individually and to follow the traditions of repetition by the Sikh Gurus to make the message reach the core of the heart (ਰਿਦੈ) of the readers.

In this book, I have tried to bring out the reality of the present challenges facing the younger generation of the Sikhs in Diaspora. I have also tried to bring out the tools contained in AGGS for spiritual growth of the individuals contriving for it.
In truth, there are many paths for spiritual growth. No one can say which one is best. The essays in this book represent the path of my own personal learning and experience of Sikh thought.

In the end, I have included a mini-glossary of the Gurmukhi words of AGGS for better understanding the Sikh Holy Book (AGGS).


INTRODUCTION

Spiritual Experience

ਸਤਿ ਸਰੂਪੁ ਰਿਦੈ ਜਿਨਿ ਮਾਨਿਆ ॥ ਕਰਨ ਕਰਾਵਨ ਤਿਨਿ ਮੂਲੁ ਪਛਾਨਿਆ ॥ ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥

Saṯ sarūp riḏai jin māni¬ā. Karan karāvan ṯin mūl pacẖẖāni¬ā. Jā kai riḏai bisvās parabẖ ā¬i¬ā. Ŧaṯ gi¬ān ṯis man paragtā¬i¬ā.

One who believes in the Embodiment of Truth with all his heart recognizes the Cause of causes as the Root of all. The essence of spiritual wisdom is revealed to the mind of those, whose heart is filled with faith in God.
-----Guru Arjan, Raag Gauri, AGGS, Page, 285-10

An individual through a spiritual experience can only feel God’s presence in a belief system that allows for the possibility that there is an Unconditionally Loving Higher Power -- a God-Force, Unfathomable metaphysical Energy, Great Spirit or whatever one would like to call. This belief needs to be powerful enough to accept that everything is unfolding perfectly from a Cosmic Perspective in the mind of the individual. That everything happens for a reason -- there are no accidents, no coincidences, and no mistakes and logic is necessary to understand all of this.

"Spiritual emergence is the process of personal awakening into a level of perceiving and functioning, which needs to be powerful enough to overcome the functioning of the normal ego. The process may include one of the following phenomena: acceptance of a personal prayer, out-of-body experiences, occult phenomena, pre-cognition, clairvoyance, astral travel, mystical experience and perception of auras. At its peak, spiritual emergence is the experience of the ultimate unity of all things, a merging with the Divine, which transcends verbal description. Among the positive effects of this process are increased creativity, feelings of peace, and an expanded sense of compassion."

ਗਿਆਨ ਰਤਨੁ ਮਨਿ ਪਰਗਟੁ ਭਇਆ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਸਹਜੇ ਲਇਆ ॥ਏਹ ਵਡਿਆਈ ਗੁਰ ਤੇ ਪਾਈ ਸਤਿਗੁਰ ਕਉ ਸਦ ਬਲਿ ਜਾਈ ਹੇ ॥

Gi¬ān raṯan man pargat bẖa¬i¬ā. Nām paḏārath sėhje la▫i▫ā.Ėh vadi▫ā▫ī gur ṯe pā▫ī saṯgur ka▫o saḏ bal jā▫ī he.

The jewel of spiritual wisdom is revealed within the mind. The wealth of the Naam is easily, intuitively received. This glorious greatness is obtained from the Guru; I am forever a sacrifice to the True Guru.
-----Guru Ramdas, Raag Maru, AGGS, Page, 1089-15

Those speaking of “spirituality” rather than “religion” are apt to believe that there are many “spiritual paths” and that there is no objective test for choosing the best path to follow. The goal of “being spiritual” is to simultaneously improve one’s wisdom, will power and communion with God, universe, energy or force. This necessitates the removal of illusion caused by feeling and thinking at the sensory level by us.

Spirituality is preparing your, body and mind, to receive God's inspiration and translating it into one’s thinking, speech, and actions. This leads to the formation of virtuous habits forming good character. Spirituality is a two-stroke process. The upward stroke relates to inner growth and the downward stroke relates towards manifesting improvements in the world or the reality around us because of the inward change.

As spiritual awakening begins, motivations inevitably shift from the egocentric toward the desire to serve others. This kind of service is necessary if the awakening and development are to continue: Spiritual growth requires a life of service.

ਆਪੁ ਗਵਾਇ ਸੇਵਾ ਕਰੇ ਤਾ ਕਿਛੁ ਪਾਏ ਮਾਨੁ॥ ਨਾਨਕ ਜਿਸ ਨੋ ਲਗਾ ਤਿਸੁ ਮਿਲੈ ਲਗਾ ਸੋ ਪਰਵਾਨੁ॥

Āp gavā¬ė sėvā karė ṯā kicẖẖ pā¬ė mān. Nānak jis no lagā ṯis milai lagā so parvān.

However, if he eliminates his self-conceit and then performs service, he shall be honored and merges with the one with whom he is attached, his attachment becomes acceptable, O, Nanak. -----Guru Angad, Raag Asa, AGGS, Page 474-10

Prayer, Meditation, Remembrance of the Word of God, Contentment at the Will of God, Morality, Selflessness, Integrity, Honor, Dignity, Trustworthiness, Restraint, and Deferred gratification of desires lead to spiritual progress with the guidance and use of the tools prescribed in AGGS. The secret is in "reading the force" that lies behind the written words and in between lines. These words, language and the symbols are merely "tools" for the linear mind's understanding. It is the action on these instructions, which makes the difference.

There is no greater penance than patience, no greater happiness than contentment, no greater evil than greed, no greater virtue than mercy, and no weapon more potent than forgiveness.

The spiritual experience is a personal ecstatic pleasure, which makes an impact of God’s presence and Grace in the mind of the individual experiencing it, which cannot be shown or effectively communicated to the others,

We are all experiencing a Spiritual evolutionary process, which is unfolding perfectly according to divine plan or Absolute Principle, in alignment with precise mathematically, scientifically, and musically attuned Universal laws for interaction with energy. We are spiritual beings and are having a human experience. This is the focus of the spiritual experience.

ਅਵਿਗਤ ਗਤਿ ਅਗਾਧ ਬੋਧਿ ਅਕਥ ਕਥਾ ਅਸਗਾਹ ਅਪਾਰੀ ॥

Avagati Gati Agaadhi Bodhi Akath Katha Asgaah Apaari.

To have knowledge of the dynamism of that un-manifest Akal Purkh is a very deep experience, and to say something of that ineffable God is a Herculean task.
-----Bhai Gurdas, Vaar 11, Pauri 2

AAD SIRI GURU GRANTH SAHIB

ABSTRACT

ਭੂਲੇ ਮਾਰਗੁ ਜਿਨਹਿ ਬਤਾਇਆ ॥ਐਸਾ ਗੁਰੁ ਵਡਭਾਗੀ ਪਾਇਆ ॥

Bẖūlė mārag jineh baṯā¬i¬ā. Aisā gur vadbẖāgī pā¬i¬ā.

By great good fortune is attained such perfectly-endowed master, who shows the way to the strayed ones. -----Guru Arjan, Raag Bilawal, AGGS, Page, 803-18 & 19

Guru Arjan Dev, the Fifth Sikh Guru, compiled the original version of the Aad Sri Guru Granth Sahib. The original edition of the Guru Granth Sahib (known at that time as Pothi Sahib), was installed on a high pedestal within the Harmandir Sahib (later named Golden Temple) in August 1604. The Guru's older brother Prithi Chand as well as others had started passing off some of their own compositions as the hymns of the Gurus.

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The Sikhs needed an authentic compilation of the hymns of their Gurus. Thus, Guru Arjan started collecting the original verses of all the Gurus, and realized that if he allowed the situation created by his brother and others to continue it would undermine the Sikh religion. He sent trusted Sikhs such as Bhai Piara, Bhai Gurdas and Baba Buddha across the country in search of the original manuscripts. Guru Arjan made trips to Goindwal, Khadur and Kartarpur to visit the families of the previous Gurus. Guru Arjan collected original manuscripts of the Gurus from Mohan (son of Guru Amar Das), Datu (son of Guru Angad) as well as Sri Chand (son of Guru Nanak).
Guru Arjan pitched a tent by the side of Ramsar tank in Amritsar and started the arduous task of compiling the first edition of the Holy Guru Granth Sahib. He entrusted Bhai Gurdas as the Guru's scribe for the master copy, which after a number of years was finally completed. In August 1604, this original edition of the Pothi Sahib was installed within the Harimandir Sahib on a high pedestal. Guru Arjan seated himself at a lower level and instructed all Sikhs to bow before it, not as an idol, but as the book of divine inspiration, which instructed living men in the ways of God and dedicated secular life. The revered Baba Buddha was appointed the first Granthi (custodian) of the book. Guru Arjan wanted that unlike the Hindu scriptures, the Pothi Sahib could be open to reading by anyone of any caste, creed or sex. Of course, this dictum is not being currently followed with full dedication.

Guru Arjan provided the following epilogue (Mundawani) for the scripture:
"Three things have been placed on the plate; Truth, Contentment and Contemplation (with deliberation). The ambrosial Name of God as sustenance to all is added to it. He who eats and relishes it shall be saved. One must not abandon this gift; it should ever remain dear to ones heart. The dark ocean of the world (ਭਵਜਲ) is crossed over by clinging to Lord’s feet (ਗੁਰਬਾਣੀ). Nanak, it is the Lord who is immanent (ਨਿਰੰਤਰ)."

The Sixth Guru Har Gobind kept Pothi Sahib (known today as the Kartarpur Bir) in his house. From there his grandson Dhir Mal who intended to use it to further his claims on the succession of the Guru ship stole it. The followers of Ninth Guru, thirty years forcibly recovered it, but they were instructed by the Guru to return it to the owner. They placed it in the shallow riverbed of the Satluj River, recovered later by Dhir Mal, and miraculously it was undamaged.

Throughout the eighteenth century, it most likely remained with Dhir Mal's family, the Sodhis of Kartarpur, thus the name Kartarpur Bir (Bir means volume). The Holy Book next emerged from obscurity in 1849. In that year the British in the custody of the Lahore royal court discovered following the annexation of Punjab, the volume together with its golden stand. In 1850, the volume was returned to Sadhu Singh Sodhi of Kartarpur and his family on request.

The preserved Kartarpur Bir, to this day is installed monthly for worshippers viewing.

An unauthorized edition of the Guru Granth Sahib known as the Banno Bir also exists. Guru Arjan gave the original copy of the Granth Sahib (Pothi) to Bhai Banno one of his disciples to take to Lahore for binding. Bhai Banno made a personal copy of it, which contains additional verses of Surdas, Mirabai, in Raag Ramkali at pages 927, and a few hymns allegedly to be by Guru Nanak at the end of his copy of the Granth, which it is believed had been rejected by the Guru. This copy is still in the possession of his descendants and lying at Bhai Banno Sahib Gurudwara of Kanpur.

Dhir Mal even refused to return the Kartarpur Bir over to Guru Gobind Singh, The Tenth and Final Master. While at Talwandi Sabo (known as Damdama Sahib today), Guru Gobind Singh undertook to prepare a new edition of the Granth Sahib including all of the hymns appearing in the original edition and adding the hymns of his late father, the Ninth Master Guru Tegh Bahadur. The Guru dictated the entire Granth to his scribe Bhai Mani Singh from his memory. Out of his humility, Guru Gobind Singh who was a prolific writer and poet only included one of his own hymns at Page, 1429-7 as hymn # 54 ,which is a reply to hymn#53 (Dohira) of Guru Tegh Bahadur (1429-6);

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ॥ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥ (ਮ–੯)

Bal Chutkeo Bandhan Paray Kachoo Na Hoat Oupaa-ey, Kaoh Nanak Ub OaT Gaj Jeo Hoh Sahaa-ey. (M-9)

My strength is exhausted, and I am in bondage; I cannot do anything at all. Says Nanak, now, the Akal Purkh is my Support; It will help me, as It did the elephant.

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ॥ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ॥੫੪॥(ਮ–੧੦)

Bal Hoaa Bandhan Chutay Sabh Kich Hoat Oupaa-ey, Nanak Sabh Kich Tumrai Haath Mai Tum Hee Hoat Sahaa-ey. (M-10)

My strength is restored, and my bonds have broken; now, I can do anything. Nanak: everything is in Your hands, O, Akal Purkh; You are my Helper and Support.
-----Ref- Mahan Kosh & Old Birs in the library of Punjabi University, Patiala.

The great task was finally completed in 1705. The Damdama Sahib Bir was then taken to Nanded where it was installed as desired by the Guru. Near the end of his life, Guru Gobind Singh ended the line of personal Guruship by investing the Granth Sahib with the status of Eternal Guru and his official successor in 1708. Bhai Nand Lal one of Guru Gobind Singh’s disciples recorded the Guru's words as; "He, who would wish to see the Guru, Let him come and see the Granth. He who would wish to speak to him, Let him read and reflect upon what the Granth says. He who would wish to hear his word, He should with all his heart read the Granth."

In 1721, Mata Sundri the widow of Guru Gobind Singh instructed Bhai Mani Singh to go to Harmandir Sahib as the head Granthi along with the Sacred Volume. This Sacred Volume, which was carried by the Sikhs before their troops, on March, was tragically lost in a battle during the Second Sikh Holocaust - Wadda ghalughara on February 5, 1762. Fortunately, since a number of copies had been made by then, this text has survived to become the official authorized version of the Guru.

A breakdown of the 5,867 hymns found in the Guru Granth Sahib by authors is shown below. The authors include 6 Gurus, 15 Bhagats (of different faiths), 3 Sikh Bards, 8-17 Bhatts, and Raag Mala;

The Gurus:

Guru Nanak Dev Ji: 947 hymns

Guru Angad Dev Ji: 63 hymns

Guru Amar Das Ji: 869 hymns

Guru Ram Das Ji: 638 hymns

Guru Arjan Dev Ji: 2,312 hymns

Guru Tegh Bahadur Ji: 116 hymns

The Bhagats: Hindu Bhagats began their life as idolaters but later on switched to monothesim from their study and contemplation of Naam of God. It is said that Muslim Bhagats lived in Hindu centers but kept their beliefs in Divine Unity.

Bhagat Kabir: 530 hymns: (1398 CE to 1518 Common Era/71 years before Guru Nanak) was raised by Muslim parents. Kabir Panthis (followers of Kabir) say that he lived up to the age of 120 years. Bhagat Kabir Das (Kabir is Arabic for "great", and Das is Prakrit for "slave" or "servant"), is widely acknowledged as one of the great personalities of the Bhakti movement in North India. In AGGS among all Bhagats, Kabir's contribution is the largest, 287 Padas in 17 ragas and 243 Slokes. In his poems, he was quick to express the illustrations of moral and spiritual truth in the incidents of everyday life, and many of his similes and metaphors are very striking. Under each raga or musical mode marking a section of the Holy Book, Kabir's hymns appear at the head of Bhagat Bani, a generic name for the works of contributors other than the Gurus. He lived as a householder, abhorred the caste system and religious rituals. He was a saintly apostle of peace, love and unity and a great poet. Kabir believed in inward purity, and was respected by both Hindus and Muslims.

Bhagat Sheikh Farid: 123 hymns: Sheikh Farid (1175 to 1265) was a Muslim Sufi saint of great piety. He is considered the father of Punjabi poetry. He was greatly loved for his kindness and humanity. He stressed living a simple yet purposeful life concentrating on One God.

Bhagat Namdev: 62 hymns: Namdev (1270 to 1350) was a celebrated saint from Maharashtra who traveled extensively across the country. He lived in Punjab for a number of years.

Bhagat Ravidas: 40 hymns: (1399) A contemporary of Kabir and a disciple of Ramanand, Ravidas represent the culmination of the Bhakti Movement. He came from a low caste cobbler family but had many disciples because of his spirituality. He stressed a life of simplicity and piety.

Bhagat Trilochan: 5 hymns: (1267) A contemporary of Kabir and a celebrated Sain of the Vaish caste. He believed in One God and condemned superficial rituals and stressed the holiness of the heart.

Bhagat Beni: 3 hymns: Nothing is known about the exact date and place of birth of Bhagat Beni. According to some scholars, he was born in Asani, but nothing is known about the exact location of this village or town. In spite of all this uncertainty, he can be called a contemporary of Guru Nanak. It seems that Beni lived in this world somewhere between mid-15th centuries to the mid-16th century. He was unperturbed by poverty and enjoyed a life of solitude enriched by his spiritual per suits. He was a great scholar as is evident from his writings.

Bhagat Sheikh Bhikhan:2 hymns: (1480-1573) A Muslim Sufi scholar saint Sheikh Bhikan died in the early part of Akbar's reign. He was one of the most learned men of his time. He believed that only God's name can heal a diseased mind and body.

Bhagat Dhanna has 3 hymns in AGGS and was born in 1415 in the village of Dhuan Kalan near Deoli city, in the Tonk district of Rajasthan, India. He was a Dhaliwal gotra Jat. There is a Gurudwara of Bhagat Dhanna in village Duan Kala. He lived most of his life as an idol worshipper but in later years became a worshipper of One God and renounced all superstitious practices. Enlightenment or absorption in Akal Purkh residing in the Higher Self comes through devotional worship, company of holy people, subjugation of lower instincts and development of virtues with the evolvement of character. Bhagats originally were idolaters but later became monotheistic. The following hymns of Guru Arjan, Dhanna, and Guru Ramdas reveal the modes operandi;

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥

Ḏẖannai sėvi­ā bāl buḏẖ.

Dhanna served the God, with the innocence of a child.
-----Guru Arjan, Raag Basant, AGGS, Page, 1192-8


Bhagat Jaidev: 2 hymns: Born in 12C in Bengal and was a renowned poet laureate in the royal court of King Lakshman Sen of Bengal. His famous work of poetry Gita Govinda is well known for its poetic beauty and musical richness.

Bhagat Paramanand: 1 hymn: Born in Maharashtra (1483), little is known about Paramanand's life. It is believed that he lived in Maharashtra and was a devotee of Krishna. He later became a proponent of One God.

Bhagat Pipa: 1 hymn: Born in 1425, Pipa was the king of the princely state of Gagaraungarh. He had been at first a worshipper of Durga, the consort of Shiva. He abdicated his throne, traveled extensively with his wife Sita and became a disciple of Ramanand. Finally accompanied Ramanad and settled at Dwarka while his Guru returned to Benaras. There are many anecdotes about him teaching service of God, chanting Its Name, and abolished the tyranny of veiling by women from men (Parda). He lived a life of extreme austerity and humility. His one hymn is included in the mode of Dhanasari in AGGS, where he shows that it is internal (contained in the body) and not external worship which is advantageous to progress in spirituality.

Bhagat Ramanand: 1 hymn: (1359-1467) Ramanand, a Brahmin was born in 1359 in Madras and was fourth in spiritual descent of Swami Ramanj. The later was a worshiper of Vishnu and died after living 120 years and believed that purity of thought could only be obtained by eating food not seen by others. He found himself in difficulty between pantheism and anthropomorphism. Ramanand cancelled observance of caste rules and all can eat together irrespective of birth. He said a low caste man who loves God is superior to a Brahman. He was distinguished for his kindness to others and loves of God being a monotheistic. His disciples in AGGS are Pipa, Sain, Dhanna, Ravidas, Kabir and others like Anantanand, Sureshwarananad, Sukhananad, Bhawannanad. He died at Benares at an advanced age. He is regarded as the pioneer of the Bhakti movement in northern India. A Vaishnava in his early life, he became a worshipper of Brahma and condemned the caste system. Kabir was the most renowned amongst his disciples.

Bhagat Sadhna: He was born in 1180 at village Sehwan in Hyderabad Sindh province and was a meat seller by profession. He never killed the animals by himself but purchased those killed by others. His idol was salagram with which he weighed out retail meat for his customers. He became monotheistic and was rapped up in God’s love. His piety and meditation of God elevated him to saintly status. In one of his journeys he was passing through a village where he went to ask for food from a married woman’s house. She fell in love with Sadhna being young and handsome and purposed to elope with him. He refused even if she cut his throat. She understood that her husband has to be killed, so she can go with him. She killed her husband and on refusal to take her with him blamed him for murder. He thought that since God put him in this position, no one will accept his denial. As a punishment his hands were cut off by the order of a judge. He became the object of further persecution and was condemned by Brahmins on a false charge of religious opinion and was arrested by a king, who he ordered to be buried alive. His one hymn/Sabd comes in Raag Bilawal in AGGS, which he composed as the wall closed around him.

Bhagat Sain: 1 hymn: He lived in the end of the fourteenth and the beginning of the fifteenth century. Sain was a barber of the royal court of Raja Ram, king of Rewa. He was a follower of Ramanand and his followers became followers of Kabir, who was also a desciple of Ramanand.

Bhagat Surdas: 1 line of his hymn: (1483-1573) Surdas was a Brahmin born in 1528. He was learned in Sanskrit, Persian, arts, and studied music and poetry. On account of his beauty was named Madan Mohan. He was appointed a governor by Emperor Akbar, but was later imprisoned for dereliction of duty. Towards the end of his life, he became a hermit and lived among holy men. One line of his hymn is found in AGGS in the mode of Sarang. The whole hymn was present in the Kartarpur Bir, but a pen was subsequently drawn through it and arsenic sulfate was rubbed over it subsequently for more complete erasure but is present in Banno Bir. It is believed that he described a sinner incorrigible for whom there is no hope of redemption, because it ran counter to the Sikh belief in God’s Grace even for the worst sinners as replied by Guru Arjan following the one line of the hymn;

ਛਾਡਿ ਮਨ ਹਰਿ ਬਿਮੁਖਨ ਕੋ ਸੰਗੁ ॥
Cẖẖād man har bimukẖan ko sang.
O man, do not even associate with those who have turned their backs on God.

Complete hymn;

In association with them evil desires are produced, and devotion is interrupted. What is the use of giving milk to a serpent to drink? It will not part with its poison.

What availeth it to bathe an elephant in the river? He will soil his body as before.

What availeth it to a crow to peck at camphor or to a dog to bathe in the Ganges?

What availeth it to a donkey to be smeared with fragrant aloes, or to a monkey to wear jewels on his body?

Sinners are like stones; the arrows of Divine Knowledge pierce them not, even though a quiverful be discharged.

Saith Surdas, O God, this black blanket cannot be dyed another color (meaning a man turned away from God cannot be regenerated).

The Bhatt’s: 123 hymns: The Bhatt’s were a group of musicians who lived in the sixteenth century. All of them were scholars, poets and singers. Scholars differ on the exact number of contributors to the Granth Sahib. Bhatts in AGGS are said to be 8- 17 named Bal, Bhalh, Bhika, Gyand, Harbans, Jal, Jalap, Kal, Kas, Kalshar, Kirat, Mathura, Nal, Salh, Sehar, Sevak, and Tal.

Sikhs:

Bhai Mardana: 3 hymns: (1459-1534) Mardana was a rabab (rebeck) player who spent most of his life as a disciple and musician of Guru Nanak. Born a Muslim, Mardana was a childhood friend of Guru Nanak and accompanied him on all his great travels.

Satta & Balwand: 8 hymns: Satta was a rebeck player who served Guru Angad, Guru Amar Das, Gur Ram Das and Guru Arjan Dev. Along with his fellow musician Balwand they jointly composed a ballad which appears in the Guru Granth Sahib.

Baba Sunder: 6 hymns: Baba Sunder (1560-1610) was the great grandson of Guru Amar Das. His composition called Sadd (Calling) was written at the request of Guru Arjan Dev after the death of Guru Ram Das.

Rag Mala;

In A.D. 1583, a Mohammedan poet by the name of Alim wrote “Madhva Nal Sangit” describing the love affair of Madhava Nal with his beloved Kam Kandala. This work consisted of 353 stanzas of four to six lines each. Rag Mala in AGGS consists of stanzas sixty third to seventy second stanzas from the above work. This story also appears in the tale 91 of Chirtro Pakhyyan of Dasam Granth.

AGGS is written in 31 modes of music. The Rag Mala in AGGS describes about 17 of these Raags and Raginis. Their subdivisions are presented as sons and daughters of these Raags. Each Raag is accompanied by five main sub-ragas (like their spouses) along with 8 meters (as their sons), which the musicians sing. By the sunrise they sing, the “Bhairou Raag” along with 5 more sub-ragas in accompaniment. First, they sing Raag Bhairvi, then Bilawali (second), along with Punia (third) and Bangli (the fourth). Then the fifth sub-raga of Aslekhi (ragini) is sung, which are the five sub-ragas of Raag Bhairou.

This is followed by Pancham, Harkh, and Disakh and in turn followed by Bangalam and Madhu Raga. Then they sing all of them and Bilawal as the eight shoots of Raag Bhairou. Then follow the other Ragas. The Ragas mentioned here do not correspond to the Ragas in AGGS. However, as indicated above bout 17 of the 31 Ragas are contained in this Rag Mala.

It is generally understood that that Rag Mala is NOT Gurbani and that there is much uncertainty as to how and when it was included in the sacred AGGS.

Raagas of Granth;

AGGS is arranged firstly according to the Raga, secondly, according to the nature or meter of the Sabd, thirdly authorship, and fourthly the clef. The total number of Ragas and Raginis is 84; the Guru has used only 31 musical measures in the scripture.

The Adi Granth starts with a non-raga section, Japji (ਜਪੁਜੀ), as the first entry. This is followed by thirty-one ragas in the following order: Sri Raga (ਸਿਰੀਰਾਗੁ), Majh (ਮਾਝ), Gauri (ਗਉੜੀ), Asa (ਆਸਾ), Gujri (ਗੂਜਰੀ), Devgandhari (ਦੇਵਗੰਧਾਰੀ), Bihagarha (ਬਿਹਾਗੜਾ), Wadahans (ਵਡਹੰਸੁ), Sorath (ਸੋਰਠਿ), Dhanasri (ਧਨਾਸਰੀ), Jaitsri (ਜੈਤਸਰੀ), Todi (ਟੋਡੀ), Bairari (ਬੈਰਾੜੀ), Tilang (ਤਿਲੰਗ), Suhi (ਸੂਹੀ), Bilawal (ਬਿਲਾਵਲੁ), Gond (ਗੌਂਡ), Ramkali (ਰਾਮਕਲੀ), Nut (ਨਟ), Mali-Gaurha (ਮਾਲੀ ਗਉੜਾ), Maru (ਮਾਰੂ), Tukhari (ਤੁਖਾਰੀ), Kedara (ਕੇਦਾਰਾ), Bhairo (ਭੈਰਉ) Basant (ਬਸੰਤੁ), Sarang (ਸਾਰਗ), Malar (ਮਲਾਰ), Kanrha (ਕਾਨੜਾ), Kalyan (ਕਲਿਆਨੁ), Parbhati (ਪ੍ਭਾਤੀ), and Jaijawanti (ਜੈਜਾਵੰਤੀ). Then come Saloks (ਸਲੋਕ) and Sweayas (ਸਵਈਏ). The final sections are Mundawani (ਮੁੰਦਾਵਣੀ), a Sloke, and Raag Mala.

BIRS OF GURU GRANTH SAHIB

Damdami Bir; Here the ninth Guru’s Bani was entered in to the then prevailing Granth to make the Holy Scripture complete by Bhai Mani Singh at Damdama Sahib under the guidance of the 10th Guru. It is this that has been conferred the status of “Sabad Guru” by the 10th Master. This Bir was lost in the battle with Durrani in 1762 by certain accounts. Sikh encyclopedia states that one copy of it is preserved there containing 707 leaves excluding the list of contents spread over 29 leaves. Copies continued to be made from this recension. Its characteristics are:

1. It has in it the So Purkh cluster of four hymns that now forms the supplementary part of the original Rahras.

2. It does not have the apocrypha of Banno Bir except Raag Mala.

3. It has all the Bani of Ninth Guru at respective places.

Bhai Banno’s Bir: Bhai Banno was a contemporary of Guru Arjan and Guru Hargobind. He rendered service at the construction of Harimandir at Amritsar. After completion of the Granth, he was deputed to take the volume for binding at Lahore after visiting his village on the way. During his, this journey he prepared his own copy of the Holy Granth. He got both the copies bound. It is said that he introduced some hymns, which had been omitted by the fifth Guru in his volume and installed it in his house at Khara-Mangat. Hymns added were:

1. A hymn by Kabir in Raag Sorath; “Audhu So Jogi Guru Mera …”

2. The disputed Chhant by Guru Arjan in Raag Ramkali; “Ran Jhunjhanara Gao
Sakhi …” AGGS, Page 927

3. Mira Bai’s pada, “ Man Hamara Bandhio mai …“ in raag Maru.

4. Surdas pada, Chaddi Man Hari Bemukhan Kau Sang…..in raag Sarang.

5. Apocrypha current in the name of Guru Nanak;

a) Jit Dar Lakh Mohammada; Es Kalio n Panj Bhition; Dist Na Rahia Nanaka.

b) Bai atash Ab ...: 16 Slokes.

c) Ratanmala …: 25 stanzas.

6. Haqiqat Rah Mukam Rajeh Shivnabhi Ki;

7. Siahi Ki Bidhi.

This Bir is lodged in Bhai Banno Sahib Gurudwara at Kanpur.

The Kartarpuri Bir; The custodians of this Bir claim it to be the original “Adi Granth”prepared by Bhai Gurdas under the direct supervision and guidance of Guru Arjan. Being a private property, it is not open to all for inspection. Only a few chosen persons have had access to it.

Due to the controversy surrounding Raag Mala, in the early 20th century, SGPC asked a committee consisting of Bhai Jodh Singh, Principal Ganga Singh and Jathedar Mohan Singh to determine if it was a genuine part or an interloper in AGGS.
The contentions before them were:

1. Ragmala is an integral part of the Bir.

2. The Bir fulfills 3 conditions necessary.

a) Japu is a copy of one inscribed by Guru Ramdas.

b) The dates of demise of the first to fifth Gurus in it are in Bhai Gurdas’s
handwriting.
c) Approval marks of Sudhu and Sudhu Keechai are in Guru Arjan’s handwriting.

3. The discrepancies in actual folio numbers in sabad-tatkara are explainable.

4. The Bir has three Tatkaras, which is a unique feature of this Bir.

The Kartarpur Manuscript has a total number of marked 974 folios (i.e. 1948 pages). The folio numbers are written on left-hand pages following the Sanskritic tradition. 226 folios (i.e. 456 pages are completely blank and some other folios are partly blank. Work was still going on even after 1604 CE on a Master Draft.

The present copies are from a Bir lying at Anandpur.

Persons, who examined this Bir;

1. Harnam Das Udasin’s book came out in 1969 and 1972 claiming that this Bir is not the original Bir prepared by Bhai Gurdas under the supervision of Guru Arjan. It is a defective version of Bhai Banno’s version. He doubts the veracity of Guru’s autograph and it contains thousand of errors. He says that this and the Damdami original Birs are not available.

2. Taran Taran Gianis - Ishar Singh, Narain Singh, and Lachman Singh examined this Bir in 1924.

3. Bhai Manna Singh reports 200 text-variants of this Bir.

4. Sant Gurbachan Singh Khalsa.

5. S. Randhir Singh late research scholar of SGPC.

6. Daljit Singh’s work is supportive of Bhai Jodh Singh’s views.

7. Dr.Mcleod mentions that two other Englishmen with Bhai Jodh Singh examined Bir named Dr. J.C.Archer and Dr.C.H.Loehlin.

Bhai Jodh Singh’s findings;

1. The Granth has a new margin affixed to it on all four sides and mended at many places.

2. Folio numbers appear on the left side.

3. Folio numbers appearing in the table of contents often differ from those in the text.

4. The Bir has large numbers of blank pages in between the inscribed ones.

5. All the folio-pages that are blank or inscribed have foil numbers, indicating that numbering was done before the hymns were inscribed.

6. Just below certain sub-headings of Raag Asa or Gauri are hanging figures peculiar to this copy.

7. Bir has three Tatkaras: Suchi-patra, Sabd-tatkara and Tatkara-tatkara. This shows where respective ragas figure in the Sabd-tatkara.

8. The suchi-patra lists the presence of two autographs in the Bir, one by fifth Guru and the other by 6th Guru.

9. The Bir has few extra-canonical documents pasted on it, a recipe for converting mercury in to ash (kushta, bhasam) to make it serve as panacea for several diseases.

10. There are numerous discrepancies in the listing of hymns in the tatkaras and their corresponding texts in the Bir.

11. At the close of certain vars the word sudh or sudh keechai appears as proper.

12. The vars have tunes (dhunies) indicated on them.

13. The Bir abounds in numerous cuttings, deletions, additions, and corrections. Corrections at certain places have been made by erasing the previous matter with hartal, the yellow paste, where as many deletions have been effected by penning through the unwanted text.

14. It has only Raag Mala at the end. No other apocryphal matter mentioned in the contents page is available.

15. Five to six hands can be discerned at work in the Bir. These have to be accounted for since it is claimed to be solely written by Bhai Gurdas.

Conclusion

AGGS or ASGGS is a Holy book and the present Guru of Sikhs. The 10th Guru that after his death there will no more be a living guru as his successor instructed them. Sikhs will follow the Sabd Guru or AGGS, which is the embodiment of the instructions for humanity to be followed. Sikh Gurus never claimed themselves to be God. Guru Gobind Singh addresses this issue in Bachitar Natak, his autobiography:

ਜੇ ਹਮ ਕੋ ਪਰਮੇਸ਼ਰ ਉਚਰ ਹੈ ॥ ਤੇ ਸਭ ਨਰਕ ਕੁੰਡ ਮਹਿ ਪਰਿ ਹੈ ॥

Jay Ham Ko Parmayshar Ouchar Hai, Tay Sabh Narak Kound Meh Par Hai.

Whosever call me God, All of those will fall in to the ditch of hell.
Hence, Sabd Guru is not to be considered God but only to be respected like the Sikh Gurus and followed to root out idolatry, ritualism and ignorance of worship (Spiritual Ignorance) from the Sikh faith. AGGS contains the tools for the humanity to progress in spirituality to become better humans. However, unfortunately this universal book of spiritual wisdom has been hijacked. It is erroneously worshipped as an idol. The uneducated clergy and Sikh politicians for personal egotistical reasons keep it under lock and key. They restrict its use in the Hotels outside the Gurudwara. They fear disrespect to the AGGS at these places. They reason that smoking and use of liquor make these places unfit for the Granth. Truth may be the opposite -- AGGS should sanctify these places, as God is everywhere. Guru Amardas, Guru Arjan, and Bhatt Kal-Sahar confirmed this view in Raag Asa, Sorath and Swayeaye:

ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥

Jithai jā¬ė bahai mėrā saṯgurū so thān suhāvā rām rājė.

Wherever my True Guru goes and sits, that place is beautiful, O, Akal Purkh The Supreme King.
-----Guru Ramdas, Raag Asa, AGGS, Page, 450-17

ਤਾ ਕਉ ਬਿਘਨੁ ਨ ਕੋਊ ਲਾਗੈ ਜੋ ਸਤਿਗੁਰਿ ਅਪੁਨੈ ਰਾਖੇ ॥

Ŧā ka¬o bigẖan na ko¬ū lāgai jo saṯgur apunai rākẖė.

No misfortune afflicts one who is protected by the True Guru.
-----Guru Arjan, Raag Sorath, AGGS, Page, 616-1

ਸਦਾ ਸੁਖੁ ਮਨਿ ਵਸੈ ਦੁਖੁ ਸੰਸਾਰਹ ਖੋਵੈ ॥ਗੁਰੁ ਨਵ ਨਿਧਿ ਦਰੀਆਉ ਜਨਮ ਹਮ ਕਾਲਖ ਧੋਵੈ ॥

Saḏā sukẖ man vasai ḏukẖ sansārah kẖovai. Gur nav niḏẖ ḏarī¬ā¬o janam ham kālakẖ ḏẖovai.

Your mind is filled with peace forever; You banish the sufferings of the world. The Guru is the river of the nine treasures, washing off the dirt of our lives.
-----Bhatt Kal-Sahar, Swaeaye Dojay Kay, AGGS, Page, 1392-13

ACCEPTANCE IS THE WAY TO HAPPINESS

ABSTRACT

Happiness is an ecstatic state of mind, inherently subjective, it depends mainly on acceptance. What keeps us constantly struggling with the life is the attitude of non-acceptance, of not trusting the basic process of life unfolding. Prayer and meditation do play important part in internal state of mind by development and increased action in the left prefrontal area and Amygdala center of the brain. Circumstantial factors like income, marital status and education play only a minor role in one’s overall well being. On the positive side, religious faith genuinely uplifts the spirit.

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ਮਨ ਤਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਮੰਤ ॥ਨਾਨਕ ਭਗਤਨ ਕੈ ਘਰਿ ਸਦਾ ਅਨੰਦ ॥

Man ṯan anṯar har har manṯ. Nānak bẖagṯan kai gẖar saḏā anand.

In the mind and body abides the Divine spell and in the homes of the devotee’s joy reigns for ever says Nanak. -----Guru Arjan, Raag Bilawal, AGGS, Page, 802-6

Happiness is a state of ecstasy in the mind of an individual. It is something noble and essential. Human yearning to be happy, seeking rapture in spirituality, love in families and bliss in Mother Nature is universal. Humans were designed to be happy, creative and in harmony with the Mother Nature. Hence, there should be a persistent state of joy at all times. One should stay away from the treadmill of wants and live a simple life in the moment. It is also important to work on social skills, close interpersonal ties and social support to be happy.

Physiology;

Happiness is a state of tranquility free from anxiety and emotional disturbance gained through a moral system based upon the performance of right actions. It is a state of state of well-being characterized by emotions ranging from contentment to intense joy. Happiness is generic, and is applied to almost every kind of enjoyment except that of the animal appetites; felicity is a more formal word, and is used more sparingly in the same general sense, but with elevated associations; blessedness is applied to the most refined enjoyment arising from the purest social, benevolent, and religious affections; bliss denotes still more exalted delight, and is applied more appropriately to the joy anticipated in heavenly situation.

While pleasure is the result of release of chemical neurotransmitters by the brain cells as a result of stimulation caused by food, sex, drugs, and social esteem. Brain cells release Dopamine and or Endorphins or Opiates. These flood and bathe the neurons involved in memory and emotions as a result of the above-mentioned activities and cause pleasurable feelings of joy. Narcotics or alcohol mimic opiates they numb the pain and engender a feeling of euphoria. Repeated ingestion of these can fool the brain into craving those drugs more than food and sex.

Scientific research on neurons shows that the left prefrontal cortex, an area just behind the left forehead, as the place where brain activity associated with meditation on self and spiritual progress is especially intense. It suggests that meditation and mindfulness of spirituality and the efforts to know the “Self” can tame the Amygdala, an area of the brain which is the hub of fear memory. Brain activity related to The “Negative feelings” of anger localizes in the emotional center Amygdala, and the right prefrontal cortex. On the other hand “Positive emotions” of happiness and well being affect the left prefrontal cortex areas of the brain. It is the ratio of right to left activity that determines one’s emotional mindset. If brain activity in the right side is dominant, one tends to be unhappy. And if the activity in the left region is stronger, the person is more likely to be upbeat, happy, and positive. These changes have been repeatedly documented with FMRI’s (functional magnetic-resonance image) and CT scans of the brain by many psychologists and physio-psychiatrics. Guru Nanak denounces the use of mind altering substances differentiating between happiness and pleasure, the former is long lasting while the later is short lived and momentarily in Sri Raag;

ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥

Bābā hor kẖāṇā kẖusī kẖu¬ār. Jiṯ kẖāḏẖai ṯan pīṛī¬ai man meh cẖaleh vikār.

O Baba, the pleasures of other foods are false. Eating them, the body is ruined, and wickedness and corruption enter into the mind.
-----Guru Nanak, Siri Raag, AGGS, Page, 16

Contentment is accepting the reality of facts with a positive attitude. This is an additional factor involved in the above process. The overall happiness is not merely the sum of our happy moments minus the sum of our sad ones. The three components of happiness are pleasure, engagement, and meaning of a purposeful life. Engagement and meaning are much more important.

As indicated earlier, circumstantial factors like income, marital status, religious faith, and education are minor players in one’s overall well being. Religious faith, by contrast, plays a major role in genuinely uplifting the human spirit.

The basic problems facing humanity are anxiety, depression, neurosis, obsession, paranoia, and delusions. In dealing with them, Acceptance of what has happened is the first step in overcoming the consequences of a misfortune. It does not mean liking the situation; it is just an acknowledgement of reality. It implies a hope that it will pass.

All issues, all disturbances, all conflicts can be handled by understanding what the problem is and accepting it, and then changing it. As the saying goes, we are either part of the problem or part of the solution. When we are disturbed about something or someone, it is because we do not understand the situation from a higher perspective. We view it in personal terms. We tend to control things and want to see ourselves in a positive light. Guru Amardas stresses eternal love and devotional worship towards acceptance and development of contentment that can lead to happiness in, Sri Raag:

ਬਿਨੁ ਪ੍ਰੀਤੀ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਬਦੈ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੇ ਹਉਮੈ ਮਾਰੀਐ ਮਾਇਆ ਕਾ ਭ੍ਰਮੁ ਜਾਇ ॥

Bin parīṯī bẖagaṯ na hova¬ī bin sabḏai thā¬ė na pā¬ė, Sabḏė ha¬umai mārī¬ai mā¬i¬ā kā bẖaram jā¬ė.

Without love, there is no devotional worship. Without the Sabd, no one finds acceptance. Through the Sabd, egotism is conquered and subdued, and the illusion of Maya is dispelled. -----Guru Amardas, Siri Raag, AGGS, Page, 67-5

If some facet of our life is unpleasant, and we have been up front in dealing with it to no avail, then the only way through it may be to accept that it is one of those things over which we have no control. We cannot find serenity when we are at war with someone or with ourselves. Nothing happens on this great green earth by mistake. Unless we accept our situation and learn from it, we cannot be happy. If we learn from it, then we need not beat ourselves up. Nor do we need to beat up others with blame words. We need only concentrate on our part of the situation, on what needs to be changed in our way of thinking. When this is done happiness will follow. Joy is a fragile thing. Still, one should try to bring the self from a negative ailing state to at least a neutral normal status.

Steps for a more satisfying life:

1. Count your blessings.

2. Practice Kindness.

3. Enjoy momentary pleasures of the present.

4. Attitude of gratitude.

5. Forgiveness.

6. Strategies for coping with stress and hardships.

7. Take care of your body.

8. Invest time and energy with family and friends.

9. Free your heart from hatred and mind from worries.

10. Live simply, give more, and expect less.

Happiness is the only way to keep one’s self-healthy and safe. Happiness comes not in denying this but in living with it. The things that bring the greatest joy carry the greatest potential for sadness.

“When God’s words leave an impression on man, and service is performed, happiness is obtained”.

This is not a fatalistic or passive approach to life. We may very well be given seemingly insurmountable obstacles in life in order to learn what we can, by overcoming them. But if we face these obstacles with a basic acceptance, we are much more likely to possess the calmness of mind necessary to see with some clarity, the most skillful means of overcoming them. Guru Arjan questions and answers on the subject in Raag Gauri;

ਕਿਨ ਬਿਧਿ ਕੁਸਲੁ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥ਕਿਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥ ਕੁਸਲੁ ਨ ਗ੍ਰਿਹਿ ਮੇਰੀ ਸਭ ਮਾਇਆ ॥ ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਛਾਇਆ ॥ਲਸਕਰ ਜੋੜੇ ਨੇਬ ਖਵਾਸਾ ॥ਗਲਿ ਜੇਵੜੀ ਹਉਮੈ ਕੇ ਫਾਸਾ ॥ਰਾਜੁ ਕਮਾਵੈ ਦਹ ਦਿਸ ਸਾਰੀ ॥ਮਾਣੈ ਰੰਗ ਭੋਗ ਬਹੁ ਨਾਰੀ ॥ਜਿਉ ਨਰਪਤਿ ਸੁਪਨੈ ਭੇਖਾਰੀ ॥ਏਕੁ ਕੁਸਲੁ ਮੋ ਕਉ ਸਤਿਗੁਰੂ ਬਤਾਇਆ ॥ਹਰਿ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਹਰਿ ਕਿਆ ਭਗਤਾ ਭਾਇਆ ॥ਜਨ ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਸਮਾਇਆ ॥ ਇਨਿ ਬਿਧਿ ਕੁਸਲ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥ਇਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥
Kin biḏẖ kusal hoṯ mėrė bẖā¬ī. Ki¬o pā¬ī¬ai har rām sahā¬ī. Kusal na garihi mėrī sabẖ mā¬i¬ā. Ūcẖė manḏar sunḏar cẖẖā¬i¬ā. Jẖūṯẖė lālacẖ janam gavā¬i¬ā. Hasṯī gẖoṛė ḏėkẖ vigāsā. Laskar joṛė nėb kẖavāsā. Gal jėvṛī ha¬umai kė fāsā. Rāj kamāvai ḏah ḏis sārī. Māṇai rang bẖog baho nārī. Ji¬o narpaṯ supnai bẖėkẖārī. Ėk kusal mo ka¬o saṯgurū baṯā¬i¬ā. Har jo kicẖẖ karė so har ki¬ā bẖagṯā bẖā¬i¬ā. Jan Nānak ha¬umai mār samā¬i¬ā. In biḏẖ kusal hoṯ mėrė bẖā¬ī. I¬o pā¬ī¬ai har rām sahā¬ī.

How can happiness be found, O my Siblings of Destiny? How can the Akal Purkh, our Help and Support, be found? There is no happiness in owning one's own home, in all of Maya, or in lofty mansions casting beautiful shadows. In fraud and greed, this human life is being wasted. Mortal is pleased at the sight of his elephants and horses and his armies assembled his servants and his soldiers. But the noose of egotism is tightening around his neck. Its rule may extend in all ten directions; he may revel in pleasures, and enjoy many women -but he is just a beggar, who in his dream is a king. The True Guru has shown me that there is only one pleasure. Whatever the Akal Purkh does, is pleasing to the It's devotee. Servant Nanak has abolished his ego, and is absorbed in the Akal Purkh.This is the way to find happiness, O my Siblings of Destiny. This is the way to find the Akal Purkh, our Help and Support. -----Guru Arjan, Raag Gauri, AGGS, Page, 175 & 176-4

What keeps us constantly struggling with life is the attitude of non-acceptance, of not trusting the basic process of life unfolding. We suffer under the false assumption that the goal of life is to always avoid what we find unpleasant and to try to dwell in constant comfort. We don't really understand that life is nothing personal. It is much bigger than that. We need to learn to trust in and surrender to this impersonal process we tend to think of as “my life.” Guru Tegh Bahadur in Ragas Sorath and Gauri explains the subject;

ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥ ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥

Jo nar ḏukẖ mai ḏukẖ nahī mānai.Sukẖ sanėhu ar bẖai nahī jā kai kancẖan mātī mānai. Nah ninḏi¬ā nah usṯaṯ jā kai lobẖ moh abẖimānā.Harakẖ sog ṯė rahai ni¬āra¬o nāhi mān apmānā. Āsā mansā sagal ṯi¬āgai jag ṯė rahai nirāsā.Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. Gur kirpā jih nar ka¬o kīnī ṯih ih jugaṯ pacẖẖānī.Nānak līn bẖa¬i¬o gobinḏ si¬o ji¬o pānī sang pānī.

That man, who in the midst of pain but does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust; who is not swayed by either slander or praise, nor affected by greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor; that renounces all hopes and desires and remains desire less in the world; who is not touched by sexual desire or anger; within his heart, God dwells. That man, blessed by Guru's Grace, understands this way. O Nanak, he merges with the Akal Purkh of the Universe, like water with water.
-----Guru Tegh Bahadur, Raag Sorath, AGGS, Page, 633

ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ ॥ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥ ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥

Sāḏẖo man kā mān ṯi¬āga¬o. Kām kroḏẖ sangaṯ ḏurjan kī ṯā ṯė ahinis bẖāga¬o. Sukẖ ḏukẖ ḏono sam kar jānai a¬or mān apmānā. Harakẖ sog ṯė rahai aṯīṯā ṯin jag ṯaṯ pacẖẖānā. Usṯaṯ ninḏā ḏo¬ū ṯi¬āgai kẖojai paḏ nirbānā. Jan Nānak ih kẖėl kaṯẖan hai kinhūʼn gurmukẖ jānā.

Holy Saints forsake the pride of your mind. Sexual desire, anger and the company of evil people, run away from them, day and night. One who knows that pain and pleasure are both the same, as are honor and dishonor as well, who remains detached from joy and sorrow, realizes the true essence in the world. Renounce both praise and blame, seek instead the state of salvation. O, servant Nanak, this is such a difficult game; only a few Guru willed understand it! -----Guru Tegh Bahadur, Raag Gauri, AGGS, Page, 219

Kabir summarizes the state in Raag Kedara, AGGS, Page, 1123.

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥ਤੇਰਾ ਜਨੁ ਏਕੁ ਆਧੁ ਕੋਈ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਬਿਬਰਜਿਤ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹੈ ਸੋਈ ॥ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮਾ ॥ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥ਜਿਹ ਮੰਦਰਿ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਅੰਧਕਾਰੁ ਤਹ ਨਾਸਾ ॥ਨਿਰਭਉ ਪੂਰਿ ਰਹੇ ਭ੍ਰਮੁ ਭਾਗਾ ਕਹਿ ਕਬੀਰ ਜਨ ਦਾਸਾ ॥

Usṯaṯ ninḏā ḏo¬ū bibarjiṯ ṯajahu mān abẖimānā. Lohā kancẖan sam kar jāneh ṯė mūraṯ bẖagvānā. Ŧėrā jan ėk āḏẖ ko¬ī. Kām kroḏẖ lobẖ moh bibarjiṯ har paḏ cẖīnĥai so¬ī. Raj guṇ ṯam guṇ saṯ guṇ kahī¬ai ih ṯėrī sabẖ mā¬i¬ā. Cẖa¬uthė paḏ ka¬o jo nar cẖīnĥai ṯinĥ hī param paḏ pā¬i¬ā. Ŧirath baraṯ nėm sucẖ sanjam saḏā rahai nihkāmā. Ŧarisnā ar mā¬i¬ā bẖaram cẖūkā cẖiṯvaṯ āṯam rāmā. Jih manḏar ḏīpak pargāsi¬ā anḏẖkār ṯah nāsā. Nirbẖa¬o pūr rahė bẖaram bẖāgā kahi Kabīr jan ḏāsā.

Those who ignore both praise and slander, who reject egotistical pride and conceit, which look alike upon iron and gold -- they are the very image of the Akal Purkh. Hardly anyone is a humble servant of Yours, O, Akal Purkh. Ignoring sexual desire, anger, greed and attachment, such a person becomes aware of the Akal Purkh's Feet. Rajas, the quality of energy and activity; Taamas, the quality of darkness and inertia; and Satvas, the quality of purity and light, are all called the creations of Maya, Our illusion. That man who realizes the fourth state -- he alone obtains the supreme state. Amidst pilgrimages, fasting, rituals, purification and self-discipline, he remains always without the thought of reward. His desire and Maya-illusion lifted by contemplating on the Akal Purkh pervasive in the self. When the temple is illuminated by the lamp, its darkness is dispelled. The Fearless Akal Purkh is All-pervading. Doubt has run away, says Kabir, the Akal Purkh's humble slave.
-----Kabir, Raag Kedara, AGGS, Page, 1123

Conclusion

It is important to work on social skills, close interpersonal ties and social support to be happy. We need to learn to trust in and surrender to this impersonal process we tend to think of as “my life.” Humans were designed to be happy, creative and in harmony with the Mother Nature at all times for a persistent state of joy. An individual can succeed in attaining happiness with his own efforts if he learns to accept Akal Purkh’s Will.

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥

Ŧėrā kī¬ā mīṯẖā lāgai. Har nām paḏārath Nānak māʼngai.

Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Akal Purkh. -----Guru Arjan, Raag Asa, AGGS, Page, 394-4

Happiness comes from spiritual wealth, and not from material wealth. Happiness comes from giving, not by getting, if we try hard to bring happiness to others, we cannot stop it from coming to us also.To get joy, we must give it; to keep joy, and we must scatter it.----- John Templeton

AGGS & MYTHOLOGY

Many readers of AGGS are perplexed as to whether references to Hindu mythology is a fact/reality versus metaphorical? Sikh Gurus tried their best to get the rabble away from ritualism and old Hindu Mythology with references. There are thousands of examples in Sabd Guru where mythological names used by Byasa/Vyasa the supposed writer of Vedas which continued by oral tradition by putting these in black and white and writing Mahabharta, Ramyana (BY Sage Valmiki) and other fictitious novels which later became the foundation of Hindu religion. Sikh Gurus could not achieve by neutralizing the old centuries old beliefs. Here are few examples;

Q. Is the Hindu trinity of gods a fact or metaphoric reference?

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥

Ėkā mā­ī jugaṯ vi­ā­ī ṯin cẖėlė parvāṇ.Ik sansārī ik bẖandārī ik lā­ė ḏībāṇ.

The One Primal Mother (Maya) by union with the Eternal gave birth to the three regents. First be the Creator (Brahma), and the second Preserver (Vishnu); and the third, the Destroyer (Shiva). -----Guru Nanak, Japji, AGGS, Page, 7-2

ਤ੍ਰਿਤੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥ ਦੇਵੀ ਦੇਵ ਉਪਾਏ ਵੇਸਾ ॥

Ŧariṯī­ā barahmā bisan mahėsā. Ḏėvī ḏėv upā­ė vėsā.

On the 3rd Lunar Day, God created Brahma, Vishnu and Shiva, the gods, goddesses and various manifestations of the lights and forms, which cannot be counted.-----Guru Nanak, Raag Bilawal, AGGS, Page, 839-2 & 3

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥

Barahmā bisan mahės upā­ė mā­i­ā moh vaḏẖā­iḏā.

God created Brahma, Vishnu and Shiva; and fostered enticement and attachment to Maya.-----Guru Nanak, Raag Maru, AGGS, Page, 1036-7

ਸੁੰਨਹੁ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥

Sunnahu barahmā bisan mahės upā­ė.

From the Primal Void, Brahma, Vishnu and Shiva issued forth.-----Guru Nanak, Raag Maru, AGGS, Page, 1037-12

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥

Barahmā bisan mahės ḏėv upā­i­ā. Barahmė ḏiṯė bėḏ pūjā lā­i­ā.

Brahma, Vishnu, Shiva and the deities were created. Brahma was given the Vedas, and commanded to worship God. -----Guru Nanak, Raag Malar, AGGS, Page, 1279-17

ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥

Gāvahi īsar barmā ḏėvī sohan saḏā savārė.

Shiva, Brahma and the Goddess of Beauty, ever adorned, to sing God’s praises.-----Guru Nanak, Japji, AGGS, Page, 6-7


Q. Did mythological Krishan incarnated as God against Sikh belief that God can not be anthropomorphized?

Bhagar Kabir Clarifies in Raag Gauri;

ਲਖ ਚਉਰਾਸੀਹ ਜੀਅ ਜੋਨਿ ਮਹਿ ਭ੍ਰਮਤ ਨੰਦੁ ਬਹੁ ਥਾਕੋ ਰੇ ॥ ਭਗਤਿ ਹੇਤਿ ਅਵਤਾਰੁ ਲੀਓ ਹੈ ਭਾਗੁ ਬਡੋ ਬਪੁਰਾ ਕੋ ਰੇ ॥੧॥ ਤੁਮ੍ਹ੍ਹ ਜੁ ਕਹਤ ਹਉ ਨੰਦ ਕੋ ਨੰਦਨੁ ਨੰਦ ਸੁ ਨੰਦਨੁ ਕਾ ਕੋ ਰੇ ॥ ਧਰਨਿ ਅਕਾਸੁ ਦਸੋ ਦਿਸ ਨਾਹੀ ਤਬ ਇਹੁ ਨੰਦੁ ਕਹਾ ਥੋ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਸੰਕਟਿ ਨਹੀ ਪਰੈ ਜੋਨਿ ਨਹੀ ਆਵੈ ਨਾਮੁ ਨਿਰੰਜਨ ਜਾ ਕੋ ਰੇ ॥ ਕਬੀਰ ਕੋ ਸੁਆਮੀ ਐਸੋ ਠਾਕੁਰੁ ਜਾ ਕੈ ਮਾਈ ਨ ਬਾਪੋ ਰੇ ॥੨॥੧੯॥੭੦॥

Lakẖ cẖa▫orāsīh jī▫a jon mėh bẖarmaṯ nanḏ baho thāko re. Bẖagaṯ heṯ avṯār lī▫o hai bẖāg bado bapurā ko re. 1 Ŧumĥ jo kahaṯ ha▫o nanḏ ko nanḏan nanḏ so nanḏan kā ko re. Ḏẖaran akās ḏaso ḏis nāhī ṯab ih nanḏ kahā tho re. 1 rahā▫o. Sankat nahī parai jon nahī āvai nām niranjan jā ko re. Kabīr ko su▫āmī aiso ṯẖākur jā kai mā▫ī na bāpo re. 21970
.
Wandering through 8.4 million incarnations, Krishna's father Nand was totally exhausted.
Because of his devotion, Krishna was incarnated in his home; how great was the good fortune of this poor man! 1 You say that Krishna was Nand's son, but whose son was Nand himself? When there was no earth or ether or the ten directions, where was this Nand then? 1Pause God does not fall into misfortune, and God does not take birth; Its Name is Immaculate. Kabir's God is such a God and Master, who has no mother or father. 21970 -----Bhagat Kabir, Raag Gauri, AGGS, Page,338

A. No

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥ ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥

Bẖā­ī rė gur bin gi­ān na ho­ė. Pūcẖẖahu barahmė nārḏai bėḏ bi­āsai ko­ė.

O Siblings of Destiny, without the Guru, there is no spiritual wisdom. Go and ask Brahma, Naarad and Vyaas, the writer of the Vedas. -----Guru Nanak, Siri Raag, AGGS, Page, 59- 7 & 8

Q. Is Brahma’s birth from Vishnu’s navel (ਨਾਭਿ), a fact or metaphor?

ਨਾਭਿ ਕਮਲ ਤੇ ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ ॥ਤਾ ਕੋ ਅੰਤੁ ਨ ਜਾਈ ਲਖਣਾ ਆਵਤ ਜਾਤ ਰਹੈ ਗੁਬਾਰਿ ॥

Nābẖ kamal ṯė barahmā upjė bėḏ paṛeh mukẖ kanṯẖ savār.Ŧā ko anṯ na jā­ī lakẖ­ṇā āvaṯ jāṯ rahai gubār.

From the lotus of Vishnu's navel, Brahma was born; He chanted the Vedas with a melodious voice. He could not find the God's limits, and he remained in the darkness of coming and going. -----Guru Nanak, Raag Gujri, AGGS, Page, 489-8

ਨਾਭਿ ਵਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ ॥ਗੁਰਮੁਖਿ ਨਾਨਕ ਨਾਮੁ ਪਛਾਣਿਆ ॥

Nābẖ vasaṯ barahmai anṯ na jāṇi­ā.Gurmukẖ Nānak nām pacẖẖāṇi­ā.

Brahma, in the lotus of the navel, does not know the limits of God. The Guru oriented, O Nanak, realizes the Naam. -----Guru Nanak, Raag Sarang, AGGS, Page, 1237-17

Sabd Guru describes four ways of reproduction Andaj, ਅੰਡਜ, Egg, Jeraj, ਜੇਰਜ, Placenta, and Outbhuj, ਉਤਭੁਜ, Earth, Setaj, ਸੇਤਜ, Perspiration.

ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜਾਂ ਖਾਣੀ ਸੇਤਜਾਂਹ ॥

Andaj jėraj uṯ­bẖujāʼn kẖāṇī sėṯjāʼnh.

The four sources of creation; born of eggs, born of the womb, placenta, born of the earth and born of sweat. -----Guru Nanak, Raag Asa, AGGS, Page, 467-4

ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜ ਸੇਤਜ ਤੇਰੇ ਕੀਤੇ ਜੰਤਾ ॥

Andaj jėraj uṯ­bẖuj sėṯaj ṯėrė kīṯė janṯā.

The beings born of eggs, born of the womb, born of the earth and born of sweat, all are created by You. -----Guru Nanak, Raag Sorath, AGGS, Page, 596-15

Human conception occurs by the union of female ovum and male sperm as evident from the following hymns:

ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥ ਅੰਤਰਿ ਗਰਭ ਉਰਧਿ ਲਿਵ ਲਾਗੀ ਸੋ ਪ੍ਰਭੁ ਸਾਰੇ ਦਾਤਿ ਕਰੇ ॥

Māṯ piṯā sanjog upā­ė rakaṯ binḏ mil pind karė. Anṯar garabẖ uraḏẖ liv lāgī so parabẖ sārė ḏāṯ karė.

Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body. Upside down within the womb, it lovingly dwells in the Akal Purkh, Which provides for it, and gives it nourishment there. -----Guru Nanak, Raag Maru, AGGS, Page, 1013-16

ਮਾ ਕੀ ਰਕਤੁ ਪਿਤਾ ਬਿਦੁ ਧਾਰਾ ॥ ਮੂਰਤਿ ਸੂਰਤਿ ਕਰਿ ਆਪਾਰਾ ॥

Mā kī rakaṯ piṯā biḏ ḏẖārā. Mūraṯ sūraṯ kar āpārā.

From the union of the mother's egg and the father's sperm, the body of infinite beauty has been created. -----Guru Nanak, Raag Maru, AGGS, Page, 1022-14

ਬਿੰਦੁ ਰਕਤੁ ਮਿਲਿ ਪਿੰਡੁ ਸਰੀਆ ॥ ਪਉਣੁ ਪਾਣੀ ਅਗਨੀ ਮਿਲਿ ਜੀਆ ॥ ਆਪੇ ਚੋਜ ਕਰੇ ਰੰਗ ਮਹਲੀ ਹੋਰ ਮਾਇਆ ਮੋਹ ਪਸਾਰਾ ਹੇ ॥

Binḏ rakaṯ mil pind sarī­ā. Pa­uṇ pāṇī agnī mil jī­ā Āpė cẖoj karė rang mahlī hor mā­i­ā moh pasārā hė.

From the union of the sperm and the egg, the body was formed. From the union of air, water and fire, the living being is made. Akal Purkh Itself plays joyfully in the mansion of the body, all the rest is just attachment to Maya's expanse.-----Guru Nanak, Raag Maru, AGGS, Page, 1026-18

Q. How was the author of Mahabharata and Veda – Byasa or Viyasa’s mother – was born out of a fish that became pregnant by swallowing the semen of a sage?

ਬ੍ਰਹਮ ਕਮਲ ਪੁਤੁ ਮੀਨ ਬਿਆਸਾ ਤਪੁ ਤਾਪਨ ਪੂਜ ਕਰਾਵੈਗੋ॥ਜੋ ਜੋ ਭਗਤੁ ਹੋਇ ਸੋ ਪੂਜਹੁ ਭਰਮਨ ਭਰਮੁ ਚੁਕਾਵੈਗੋ ॥

Barahm kamal puṯ mīn bi­āsā ṯap ṯāpan pūj karāvaigo.Jo jo bẖagaṯ ho­ė so pūjahu bẖarman bẖaram cẖukāvaigo.

Brahma, the son of the lotus, and Vyaas, the son of the fish, practiced austere penance and were worshipped. Whoever is a devotee, worship and adore him. Get rid of your doubts and superstitions. -----Guru Amardas, Raag Kanrha, AGGS, Page, 1309-7

There are references in Sabd Guru clearly condemn Lust and Infidelity. How come Krishna seduced Gopi Chandravali, king of gods Indra seduced Ahalya wife of sage Gautma and was punished by developing thousands images of vulva/vagina on his body and Brahma’s fifth head was cut off by Shiva being infatuated by the beauty of his daughter Savitri? Is it proper for the deities to indulge in these indiscretions of character?

ਜੁਜ ਮਹਿ ਜੋਰਿ ਛਲੀ ਚੰਦ੍ਰਾਵਲਿ ਕਾਨ੍ਹ੍ਹ ਕ੍ਰਿਸਨੁ ਜਾਦਮੁ ਭਇਆ ॥ ਪਾਰਜਾਤੁ ਗੋਪੀ ਲੈ ਆਇਆ ਬਿੰਦ੍ਰਾਬਨ ਮਹਿ ਰੰਗੁ ਕੀਆ ॥

Juj meh jor cẖẖalī cẖanḏrāval kānĥ krisan jāḏam bẖa­i­ā. Pārjāṯ gopī lai ā­i­ā binḏrāban meh rang kī­ā.

In the Jujar Veda, Kaan Krishna of the Yaadva tribe seduced Chandraavali by force. He brought the Elysian Tree for his milk-maid, and reveled in Brindaaban. -----Guru Nanak, Raag Asa, AGGS, Page, 470-6

ਗੋਤਮੁ ਤਪਾ ਅਹਿਲਿਆ ਇਸਤ੍ਰੀ ਤਿਸੁ ਦੇਖਿ ਇੰਦ੍ਰੁ ਲੁਭਾਇਆ॥ਸਹਸ ਸਰੀਰ ਚਿਹਨ ਭਗ ਹੂਏ ਤਾਮਨਿ ਪਛੋਤਾਇਆ ॥

Goṯam ṯapā ahili­ā isṯarī ṯis ḏėkẖ inḏar lubẖā­i­ā.Sahas sarīr cẖihan bẖag hū­ė ṯā man pacẖẖoṯā­i­ā.

Ahalyaa was the wife of Gautama, the seer. Seeing her, Indra was enticed. When he received a thousand marks of disgrace, female organs, on his body, he felt regret in his mind. -----Guru Nanak, Raag Parbhati Dakhni, AGGS, Page, 1343-1344-1

ਸਹੰਸਰ ਦਾਨ ਦੇ ਇੰਦ੍ਰੁ ਰੋਆਇਆ ॥ਪਰਸ ਰਾਮੁ ਰੋਵੈ ਘਰਿ ਆਇਆ ॥

Sahaʼnsar ḏān ḏė inḏar ro­ā­i­ā.Paras rām rovai gẖar ā­i­ā.

Branded with a thousand marks of disgrace, female organs, on his body, Indra cried in shame. Aras Ram returned home crying. -----Guru Nanak, Vaar Raag Ramkali, AGGS, Page, 953-18

ਗੋਤਮ ਨਾਰਿ ਉਮਾਪਤਿ ਸ੍ਵਾਮੀ ॥ਸੀਸੁ ਧਰਨਿ ਸਹਸ ਭਗ ਗਾਂਮੀ ॥

Goṯam nār umāpaṯ savāmī.Sīs ḏẖaran sahas bẖag gāʼnmī.

Gautama’s wife and the god Indra mated; Shiva cut off Brahma's 5th head, being bewitched by the beauty of his own daughter, Savitri, Brahma's head got stuck to Shiva's hand, and Indra came to bear the marks of a thousand female organs. -----Ravidas, Raag Jaitsari, AGGS, Page, 710-17

Ten incarnations of Vishnu;
1. The Hansa (Swan)
2. Kach or Kurma (Tortoise)
3. Mach or Matsya (Fish)
4. Varha (Boar)
5. Narsing (Man-Lion)
6. Vamana (Dwarf)
7. Parashurma
8. Rama
9. Satvata
10. Kalki-to come at the end of Kaljug

Kamdhayn (Surabhi) and Elysian tree are the names of wish-fulfilling cow and Parijata tree; they rose from the milk ocean when it was churned by making a rope of snake Vasuki and Sumayr Mountain according to mythology with thirteen other precious things. Four blessings are prosperity, goodness, success, and salvation.

ਚਾਰਿ ਪਦਾਰਥ ਜੇ ਕੋ ਮਾਗੈ ॥ ਸਾਧ ਜਨਾ ਕੀ ਸੇਵਾ ਲਾਗੈ ॥

Cẖār paḏārath je ko māgai. Sāḏẖ janā kī sevā lāgai.

One who prays for the four cardinal blessings (prosperity, goodness, success, and salvation) should commit himself to the service of the Saints. -----Guru Arjan, Raag Gauri Sukhmani, AGGS, Page, 266-4

Kamdhayn belonged to sages Vasishta and Jamadagni. She fulfilled all wishes and created host of warriors. Sage Durvasa gave a garland to god Indra, who put it on his elephant, thus making the sage mad, who cursed Indra to loose his power. Indra went to Vishnu for help, who advised that he should drink Amrita to restore his strength to be produced by churning the milk ocean. This was done by a truce between Ausras, Mountain, and Vasuki (Snake) and the following 14 precious things were obtained;

1. Moon-taken by Shiva.
2. Elysian tree (Parijata)-brought by Krishan Ji for his maid-Asa Di Var
3. Airvata, the elephant taken by Indra.
4. Kamdhayn (Surabhi); the wish fulfilling cow given to 7 Rishies.
5. Varuni-goddess of wine called Sura-was drunk by gods.
6. Apsaras to live with Gandharvas.
7. White horse.
8. Goddess Lakshmi taken by Vishnu as his consort.
9. Conchshell taken by Vishnu.
10. Mace taken by Vishnu.
11. A Jewel Kausthabha taken by Vishnu.
12. Dhanwantari-author of Ayruvedic medicine.
13. Bowl of Amrita
14. A cup of poison.

According to Satta and Balwand in AGGS in their Vaar Ramkali eulogise Guru Angad and Guru Amardas with their spiritual power churned the Word of the Sabd and extracted 14 jewels and one of these were Kamdhayn cow, and the other was elysian tree. But this miracle described by Satta & Balwand goes against the principle of Sikh thought to be in line and surrendering to the Laws of Mother Nature/God.

ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥ ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕਰਿ ਆਵਾ ਗਉਣੁ ਚਿਲਕਿਓਨੁ ॥

Māḏẖāṇā parbaṯ kar naiṯar bāsak sabaḏ riṛki▫on. Cẖa▫oḏah raṯan nikāli▫an kar āvā ga▫oṇ cẖilki▫on.

Guru Angad making the mountain his churning stick, and the snake-king his churning string, He has churned the Word of the Sabd. From it, He extracted the fourteen jewels, and illuminated the world.

ਜਿਨਿ ਬਾਸਕੁ ਨੇਤ੍ਰੈ ਘਤਿਆ ਕਰਿ ਨੇਹੀ ਤਾਣੁ ॥ ਜਿਨਿ ਸਮੁੰਦੁ ਵਿਰੋਲਿਆ ਕਰਿ ਮੇਰੁ ਮਧਾਣੁ ॥ ਚਉਦਹ ਰਤਨ ਨਿਕਾਲਿਅਨੁ ਕੀਤੋਨੁ ਚਾਨਾਣੁ ॥

Jin bāsak neṯrai gẖaṯi▫ā kar nehī ṯāṇ. Jin samunḏ viroli▫ā kar mer maḏẖāṇ. Cẖa▫oḏah raṯan nikāli▫an kīṯon cẖānāṇ.

Guru Amardas took the thousand-headed serpent as his churning string with the force of devotional love, churned the ocean of the world with the churning stick, of Sumayr Mountain and extracted the fourteen jewels, and brought forth the Divine Light.
-----Satta-Balwand, Raag Ramkali Ki Vaar, AGGS, Page, 967-12 & 968-2

In AGGS Name of Akal Purkh is compared to Kamdhayn as wish fulfilling cow by Guru Arjan in Ragas Gauri and Maru;

ਪਾਰਜਾਤੁ ਇਹੁ ਹਰਿ ਕੋ ਨਾਮ ॥ ਕਾਮਧੇਨ ਹਰਿ ਹਰਿ ਗੁਣ ਗਾਮ ॥

Pārjāṯ ih har ko nām. Kāmḏẖėn har har guṇ gām.

This Elysian Tree of miraculous powers is the Name of the Akal Purkh and the Kamadhayn, the cow of miraculous powers, is the singing of the Glory of the Eternal Akal Purkh. -----Guru Arjan, Gauri Sukhmani, AGGS, Page, 265-5

ਪਾਰਜਾਤੁ ਲੋੜਹਿ ਮਨ ਪਿਆਰੇ ॥ ਕਾਮਧੇਨੁ ਸੋਹੀ ਦਰਬਾਰੇ ॥ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਸੇਵਾ ਗੁਰ ਪੂਰੇ ਨਾਮੁ ਕਮਾਇ ਰਸਾਇਣਾ ॥

Pārjāṯ loṛėh man pi▫āre. Kāmḏẖen sohī ḏarbāre. Ŧaripaṯ sanṯokẖ sevā gur pūre nām kamā▫e rasā▫iṇā.

O my beloved mind, if you wish for the 'tree of life, or Kamdhayn, the wish-fulfilling cow to adorn your court, and if you wish to be satisfied and contented, then serve the Perfect Guru, and practice the Naam, the source of nectar.
-----Guru Arjan, Raag Maru, AGGS, Page, 1078-4

ਇਛਾ ਪੂਰਕੁ ਸਰਬ ਸੁਖਦਾਤਾ ਹਰਿ ਜਾ ਕੈ ਵਸਿ ਹੈ ਕਾਮਧੇਨਾ ॥ ਸੋ ਐਸਾ ਹਰਿ ਧਿਆਈਐ ਮੇਰੇ ਜੀਅੜੇ ਤਾ ਸਰਬ ਸੁਖ ਪਾਵਹਿ ਮੇਰੇ ਮਨਾ ॥੧॥

Icẖẖā pūrak sarab sukẖ¬ḏāṯa har jā kai vas hai kāmḏẖėnā. So aisā har ḏẖi▫ā▫ī▫ai mere jī▫aṛe ṯā sarab sukẖ pāvahi mere manā. 1

The God is the Fulfiller of desires, the Giver of total peace; the Kamdhayn, the wish-fulfilling cow, is in Its power. So meditate on Akal Purkh, O my conscience. Then, you shall obtain total peace, O my mind. 1
-----Guru Amardas, Raag Dhanasari, AGGS, Page, 669-19


ਪਾਰਜਾਤੁ ਲੋੜਹਿ ਮਨ ਪਿਆਰੇ॥ਕਾਮਧੇਨੁ ਸੋਹੀ ਦਰਬਾਰੇ ॥ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖੁ ਸੇਵਾ ਗੁਰ ਪੂਰੇ ਨਾਮੁ ਕਮਾਇ ਰਸਾਇਣਾ ॥

Pārjāṯ loṛeh man pi¬ārė.Kāmḏẖėn sohī ḏarbārė. Ŧaripaṯ sanṯokẖ sėvā gur pūrė nām kamā¬ė rasā¬iṇā.

O my beloved mind, if you wish for the 'tree of life'; if you wish for Kamdhayn, the wish-fulfilling cow to adorn your court; if you wish to be satisfied and contented, then serve the Perfect Guru, and practice the Naam, the source of nectar.

-----Guru Arjan, Raag Maru, AGGS, Page, 1078-4

ਸੁਖ ਸਾਗਰੁ ਸੁਰਤਰ ਚਿੰਤਾਮਨਿ ਕਾਮਧੇਨੁ ਬਸਿ ਜਾ ਕੇ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਦਸਾ ਸਿਧਿ ਨਵ ਨਿਧਿ ਕਰ ਤਲ ਤਾ ਕੇ ॥੧॥

Sukẖ sāgar surṯar cẖinṯāman kāmḏẖėn bas jā kė. Cẖār paḏārath asat ḏasā siḏẖ nav niḏẖ kar ṯal ṯā ke. 1

Akal Purkh is the ocean of peace; the miraculous tree of life, the wish-fulfilling jewel, and the Kamdhayn, the cow which fulfills all desires, are in Its power. The four great blessings (prosperity, goodness, success, salvation), the eighteen supernatural spiritual powers of the Siddhas, and the nine treasures, are all in the palm of His hand. 1
-----Ravidas, Raag Sorath, AGGS, Page, 658-13

ਸੁਖ ਸਾਗਰ ਸੁਰਿਤਰੁ ਚਿੰਤਾਮਨਿ ਕਾਮਧੇਨ ਬਸਿ ਜਾ ਕੇ ਰੇ ॥ ਚਾਰਿ ਪਦਾਰਥ ਅਸਟ ਮਹਾ ਸਿਧਿ ਨਵ ਨਿਧਿ ਕਰ ਤਲ ਤਾ ਕੈ ॥੧॥
Sukẖ sāgar suriṯar cẖinṯāman kāmḏẖėn bas jā kė rė. Cẖār paḏārath asat mahā siḏẖ nav niḏẖ kar ṯal ṯā kai. 1

The God is the ocean of peace; the miraculous tree of life, the jewel of miracles and the wish-fulfilling cow are all under Its power. The four great blessings (prosperity, goodness, success, salvation), the eight great miraculous spiritual powers and the nine treasures are in the palm of Its hand. 1
-----Ravidas, Raag Maru, AGGS, Page, 1106-15

Conclusion

IMHO Sabd Guru’s references to Hindu mythology -- Mahabharata, Ramayana, 14 jewels produced by churning the milk ocean as well as 10 incarnations of Vishnu. The last/10th incarnation of Kalki will occur at the end of Kaljug are metaphoric, Its teachings reject idol worship, superstitions, miracles, bribing God by promises of various kinds made by humans, and other irrelevant and unreasonable acts. Sikh Gurus advocated rationality amongst people, asserting that Hindu gods could not find the limits of God, could not get salvation because they were attached to Maya like other humans. They performed immoral, lustful acts which are unacceptable to human mind in search of ways to progress in spirituality.

Sabd Guru’s teachings revolve around Truth, good deeds, and singing praises of the Akal Purkh, through devotional love. Only an active participation of an individual, making an honest and sincere effort to subjugate the lower instincts and to develop the higher instincts, can lead to individual spiritual enlightenment of the Divine knowledge. By dying into the Word, one awakens to these teachings. He then has the opportunity to reach a state of equipoise and tranquility of mind. This is attaining Jeevan-Mukat, ਜੀਵਨ-ਮੁਕਤੁ, while alive, as per Sabd Guru:

ਸਬਦਿ ਮਰੈ ਤਾਂ ਏਕ ਲਿਵ ਲਾਏ ॥ ਅਚਰੁ ਚਰੈ ਤਾਂ ਭਰਮੁ ਚੁਕਾਏ ॥ਜੀਵਨ ਮੁਕਤੁ ਮਨਿ ਨਾਮੁ ਵਸਾਏ ॥

Sabaḏ marai ṯāʼn ėk liv lā¬ė, Acẖar cẖarai ṯāʼn bẖaram cẖukā¬ė,Jīvan mukaṯ man nām vasā¬ė.

One, who dies in the Word of the Sabd, embraces love for the One Akal Purkh. One, who eats the uneatable, has his doubts dispelled. He is Jivan Mukta -- liberated while yet alive; the Naam abides in his mind. -----Guru Nanak, Raag Asa, AGGS, Page, 412-17

Finally Guru Nanak replaces the mythology by Gurbani and selfless service of the humanity and performance of the good deeds;

ਬਾਣੀ ਬ੍ਰਹਮਾ ਬੇਦੁ ਅਥਰਬਣੁ ਕਰਣੀ ਕੀਰਤਿ ਲਹਿਆ ॥ ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ ॥ ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ ॥੬॥

Baṇī barahmā bėḏ atharbaṇ karṇī kīraṯ lahi­ā Paṯ viṇ pūjā saṯ viṇ sanjam jaṯ viṇ kāhe jane▫ū. Nāvhu ḏẖovahu ṯilak cẖaṛāvahu sucẖ viṇ socẖ na ho▫ī. 6

The Guru's Bani have taken the place of Brahma's Vedas, and the singing of the Akal Purkh’s Praises, is good deeds. Worship without faith; self-discipline without truthfulness; the ritual of the sacred thread without chastity - what good are these?
You may bathe and wash, and apply a ritualistic tilak mark to your forehead, but without inner purity, there is no understanding. 6 -----Guru Nanak, Raag Ramkali, AGGS, Page, 903-2


Guru Ramdas gives an example of the deer and musk that ignorant individuals could not differentiate between reality and metaphor;

ਜੋ ਨਰ ਭਰਮਿ ਭਰਮਿ ਉਦਿਆਨੇ ਤੇ ਸਾਕਤ ਮੂੜ ਮੁਹੇ॥ਜਿਉ ਮ੍ਰਿਗ ਨਾਭਿ ਬਸੈ ਬਾਸੁ ਬਸਨਾ ਭ੍ਰਮਿ ਭ੍ਰਮਿਓ ਝਾਰ ਗਹੇ॥

Jo nar bẖaram bẖaram uḏi­ānė ṯė sākaṯ mūṛ muhė.Ji­o marig nābẖ basai bās basnā bẖaram bẖarmi­o jẖār gahė.

Those beings who wander in the wilderness of doubt - those materialistic are foolish, and are plundered. They are like the deer: the scent of musk comes from its own navel, but it wanders and roams around, searching for it in the bushes. -----Guru Ram Das, Raag Parbhati, AGGS, Page, 1336-11

Above mythological references and eighteen Sidhi, four blessings in AGGS are metaphoric and are in the power of Akal Purkh It self.

AKAL TAKHAT

Copied from encyclopedia of Sikhism

AKAL TAKHT is the primary seat of Sikh religious authority and central altar for Sikh political assembly. Through hukamnamas, edicts or writs, it may issue decretals providing guidance or clarification on any point of Sikh doctrine or practice referred to it, may lay under penance personages charged with violation of religious discipline or with activity prejudicial to Sikh interests or solidarity and may place on record its appreciation of outstanding services rendered or sacrifices made by individuals espousing the case of Sikhism or of the Sikhs. The edifice stands in the Darbar Sahib precincts in Amritsar facing Harimandar, now famous as the Golden Temple. The word akal, a negative of kal (time), is the equivalent of timeless, beyond time, everlasting, and takht, in Persian, that of royal throne or chair of state. Akal Takht would thus mean "timeless or everlasting throne" or "throne of the Timeless One, i. e. God.” In the Sikh system, God is postulated as Formless (Nirankar), yet to proclaim His sovereignty over His creation, He is sometimes referred to as sultan, patsah, sacha sah, or the True King; His seat is referred to as sachcha takht, the True Throne, sitting on which He dispenses sachcha niao, true justice (GG, 84, 1087). It also became common for Sikhs, at least by the time of Guru Arjan (1563-1606), to refer to the Guru as sachcha patshah and to his gaddi or spiritual seat as takht and the congregation he led as darbar or court. Panegyrizing the Gurus, the bards Balvand, Nalya and Mathura, in their verses included in the Guru Granth Sahib, use the word takht in this very sense. Formally to proclaim Sikh faith's common concern for the spiritual and the worldly, synthesis of miri and piri, Guru Hargobind (1595-1644), son and successor of Guru Arjan, adopted royal style. For the ceremonies of succession, he had a platform constructed opposite the Harimandar, naming it Akal Takht. According to Gurbilas Chhevin Patshahi, a detailed versified and, going by the year of composition recorded in the text/colophon, the oldest account of Guru Hargobind's life, the structure was raised on Har vadi l0, 1663 Bk/15 June 1606. The Guru laid the cornerstone and Bhai Buddha and Bhai GurDas completed the construction, no third person being allowed to lend a helping hand. Guru Hargobind used the takht for the accession ceremonies which, according to the source quoted, took place on 26 Har sudi l0, 1663 Bk/24 June 1606. From here he conducted the secular affairs of the community. From here he is said to have issued the first hukamnama (q.v.) to far-flung sangats or Sikh centers announcing the creation of Akal Takht and asking them to include in their offerings thenceforth gifts of weapons and horses. Bhai Gurdas was named officiant in charge of the Akal Takht. A building subsequently raised over the Takht was called Akal Bunga (house) so that the Takht is now officially known as Takht Sri Akal Bunga although its popular name Akal Takht is more in common use.

The Sikhs recognize four other holy places as takhts, namely Takht Sri Kesgarh Sahib, Anandpur; Takht Sri Harimandar Sahib, Patna Takht Sachkhand Hazur Sahib, Abchalnagar, Nanded and Takht Sri Damdama Sahib, Talvandi Sabo. All four are connected with the life of Guru Gobind Singh (1666-1708). All five Takhts are equally venerated, but the Akal Takht at Amritsar enjoys a special status. Historically, this is the oldest of the takhts and along with Harimandar, across the yard, constitutes the capital of Sikhism. Meetings of the Sarbatt Khalsa or general assembly representative of the entire Panth are traditionally summoned at Akal Takht and it is only there that cases connected with serious religious offences committed by prominent Sikhs are heard and decided. Hukamnamas or decrees issued by the Akal Takht are universally applicable to all Sikhs and all institutions.

After Guru Hargobind's migration to Kiratpur early in 1635, the shrines at Amritsar, including the Akal Takht, fell into the hands of the descendants of Prithi Chand, elder brother of Guru Arjan, his grandson, Hariji (d.1696), remaining in charge for over fifty-five years. Soon after the creation of the Khalsa in March 1699, Guru Gobind Singh sent Bhai Mani Singh to Amritsar to assume control of the Harimandar and the Akal Takht and manage these on behalf of the Khalsa Panth. During the troublous period following the martyrdom of Banda Singh in 1716, the sacred sarovar, or holy tank, at Amritsar, the Harimandar and the Akal Takht continued to be a source of inspiration and spiritual rejuvenation for the Sikhs. Whenever circumstances permitted, and usually on Baisakhi and Divali, their scattered bands defying all hazards converged upon Akal Takht to hold Sarbatt Khalsa assemblies and discuss matters of policy and strategy. For instance, through a gurmata (Guru's counsel) the sarbati khalsa at the Akal Takht resolved on 14 October 1745 to reorganize their scattered fighting force into 25, jathas or bands of about 100 warriors each. By another gurmata on Baisakhi, 29 March 1748, the sarbatt khalsa meeting, again, at Akal Takht, formed the Dal khalsa or the army of the Khalsa consisting of 11 misls or divisions. On Divali, 7 November 1760, the sarbati khalsa resolved to attack and occupy Lahore (till then Sikhs had not occupied any territory, their only possession being the small fortress of Ram Rauni or Ramgarh they had built at Amritsar in 1746). Akal Takht was again the venue of the sarbatt khalsa on Baisakhi day, 10 April 1763, when by a gurmata it was decided to go out to the help of a Brahman who had brought the complaint that his wife had been forcibly abducted by the Afghan chief of Kasur.

Even after the Punjab had been parcelled out into several Sikh independencies or misls, Amritsar remained the common capital where all sardars or chiefs had built their builgas and stationed their vakils or agents. But as the need for a common strategy and action decreased and rivalries among the mist chiefs raised their head, sarbatt khalsa and correspondingly the Akal Takht lost their political pre-eminence. Maharaja Ranjit Singh felt little need for sarbati khalsa assemblies after 1805 when it was summoned to consider the question whether or not the fugitive Maratha prince Jasvant Rao Holkar be assisted against the British. The religious authority of the Akal Takht, however, remained intact and the State never challenged it in any manner.

There are in fact instances of the State showing subservience as in the case of Maharaja Ranjit Singh himself responding to the summons from the Akal Takht and accepting for a moral misdemeanor penalty imposed by its custodian, Akali Phula Singh who had fought as a loyal soldier in several of the Maharaja's military campaigns.

In spite of its supremacy in the matter of enforcing religious discipline, Akal Takht discharges no divine dispensation. It remits no sins, nor does it invoke God's wrath upon anyone.

On several occasions during the eighteenth century, Akal Takht shared with the Harimandar desecration and destruction at the hands of Mughal satraps and Afghan invaders. Ahmad Shah Durrani, who had razed the Harimandar in 1762, again attacked Amritsar in December 1764. On this occasion a small band of 30 Sikhs under their leader, Nihang Gurbakhsh Singh stationed there to serve and protect the Akal Takht, came out to dare the invading horde and fell fighting to the last man. Ahmad Shah had the Akal Bunga completely demolished. Sikhs, however, continued to hold the sarbatt kha/sa in front of the ruins and decided at one such gathering on Baisakhi, 10 April 1765, to rebuild the Akal Bunga as well as the Harimandar. Funds for this purpose had already been set apart from the pillage of Sirhind in January 1764. The work was entrusted to Bhai Des Raj, who was also furnished with Guru ki Mohar or the Guru's seal to enable him to raise more funds. The construction of the ground floor of the Akal Bunga was completed by 1774. The rest of the five-storied domed edifice was completed during the reign of Maharaja Ranjit Singh. The gilded dome atop the building was built by Hari Sifigh Nalva at his own expense. The facade of the first four storey’s including the basement (originally ground floor but rendered partly below ground level because of the raising of the level of the circumambulatory terrace in front) had a semi-circular orientation. The ground floor was a large hall with an attached pillared marble portico. The facades of the next two floors had projected eaves supported on decorative brackets. The facade of the third floor, a large hall with galleries on the sides, had cusped arched openings, nine in number. The exterior of the fourth floor, covering the central hall of the lower floor, was decorated with projected ornamental eaves and a domed kiosk at each corner. The Guru Granth Sahib was seated on the first floor, where the jathedar of the Akal Takht also took his seat. The second floor was used for important meetings and also for amrit prachar, administration of the initiation of the Khalsa. The hall on the third floor was used especially for the meetings of the Shiromani Gurdwara Parbandhak Committee until a separate office block, called Teja Singh Samundari Hall, was constructed for the purpose during the 1930's.

The beautiful and sacred edifice was destroyed in the army action, called Operation Blue Star, in early June 1984. The Government of India got the building reconstructed in order to assuage the injured feelings of the Sikhs, but this was not acceptable to them. The reconstructed building was demolished in early 1986 to be replaced by one raised through kar seva, voluntary free service of the Panth and by money accruing from voluntary donations.

After the death of Guru Gobind Singh with whom ceased the line of living Gurus, hukamnamas were issued in the name of the Khalsa Panth from the different takhts, especially Akal Takht at Amritsar. Any Sikh transgressing the religious code could be summoned, asked to explain his conduct and punished. Disobedience amounted to social ostracism of an individual or the group concerned. Maharaja Ranjit Singh, 19th century ruler of the Punjab, was summoned by Akali Phula Singh, the then jathedar of Akal Takht, for violating established norms of Sikh behavior and laid under expiation. Among instances from recent history a striking one is that of Teja Singh of Bhasaur who was censured for the liberties he was taking with the Sikh canon. A hukamnama issued from the Akal Takht on 26 Savan 1985 Bk/9 August 1928 read:

The Panch Khalsa Diwan (Panch Khand), Bhasaur, has published books called Gurmukhi courses in which the bani of Sri Guru Granth Sahib has been garbled and its order changed.

Changes have been made in gurmantra, the ardas and the ceremonies for administering amrit. These are anti-Sikh proceedings. Hence Baba Teja Singh and Bibi Niranjan Kaur [his wife] are hereby excommunicated from the Panth. Other members of the Panch Khalsa Diwan are debarred from having ardas offered on their behalf at Sri Akal Takht Sahib or at any other Gurdwara. No Sikh should purchase Gurmukhi courses published by the Panch Khalsa Diwan, nor keep them in his possession. The Panch Khalsa Diwan or whoever else has copies of these should send them to Sri Akal Takht Sahib.

An example of an individual penalized for disobeying the Akal Takht edict was that of
Bhai Santa Singh, the Nihang, who for the charge brought against him, was excommunicated from the Panth (Hukamnama, 8 Savan 515 Nanak Shahij22 July 1984). Hukamnamas have also been issued to settle points of religious and political disputation; also for commending the services to the Panth of individuals and for adding passages to Sikh ardas, the daily prayer of supplication, as a particular historical situation might demand. On 26 Jeth 1984 Bkl8 June 1927, the Akal Takht eulogized in a hukamnama Bhai Sahib Sardar Kharak Sirigh for his qualities of determination and steadfastness and for his sacrifices in the cause of the Panth; likewise, on 30 Bhadon 1988 Bk/15 September 1931, Bhai Sahib Randhir Singh was honored for his outstanding services to the Panth. On 20 Asuj 1970 Bk/4 October 1913, Takht Sachkhand Sri Hazur Sahib promulgated a hukamnama fixing the length of kirpan or sword a Sikh will carry slung from across his shoulder at a minimum of one foot. On 12 Magh 483 Nanak Shahi/25 January 1952, Akal Takht enjoined upon the "entire Khalsa and all Gurdwara ministers" to add these lines to the ardas.

0 Timeless Lord, the Benevolent One, ever the succourer of Thy Panth, we pray grant the Khalsaji the privilege of unhindered access to and control and maintenance of Sri Nankana Sahib and other holy shrines and sites from which the Panth has been parted [after the partition of the Punjab in 1947].

Such writs promulgated under the seal of a Takht carry sanction for the entire Sikh people.

BIBLIOGRAPHY

1. Gordon, John J. H. , The Sikhs. Patiala, 1970

2. Dilgeer, Harjinder Sirigh, The Akal Takht Jalandhar, 1980

3. Kapur Sirigh, "Akal Takht, " in The Sikh Sansar. June 1976

4. Harbans Singh, The Heritage of the Sikhs. Delhi, 1983

5. Sukhdial Sirigh, Akal Takht Sahib. Patiala, 1984

6. Gian Singh, Giani, Twarikh Guru Khalsa [Reprint]. Patiala, 1970 7. Gurbilas Chhevin Patshahi. Patiala, 1970

8. GaQQa Sirigh, Hukamname. Patiala, 1967

9. Ashok, Shamsher Sirigh, NlsalJ te Hukamname. Amritsar, 1967