The Akali Bana

ਬਾਨੀ ਬਾਨਾ ਪੰਖ ਪਛਾਨੋ, ਸਿੰਘ ਗੁਰੂ ਕਾ ਪੰਛੀ ਜਾਨੋ ।।

Bani Bana Pankh Pachhano, Singh Guru Ka Panchhee Jano ||

Recognise the Bani and the Bana to be the wings and that the Singh of the Guru is the bird of the Guru.

akali-phoola-singh-ji-shaheed

Shaheed Akali Baba Phoola Singh Ji, the 6th Jathedar of Shiromani Panth Akali Budha Dal Panjva Takhat.

Bani and Bana go hand in hand, just as a bird cannot fly without both of its wings, a Singh of the Guru  cannot have one and discard the other. Bani holds the Nirgun (Formless) aspect and the Bana maintains the Sargun (Formed) aspect of the Khalsa. Just as we have the Nirgun Jyot (Shabadh Guru) and the Sargun Guru which is the 5 Tyar bar tyar Singhs and a further 40 Tyar bar tyar Singhs.

Sargun and Nirgun are the two forms of Akaal Purakh, this is why the Khalsa worships both forms. 

ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥

The transcendent Lord is without form and yet with form. He is without qualities and yet is with qualities. 

Adi Sri Guru Granth Sahib Ji Maharaj – Ang: 250

The Akali Bana is the manifestation of the 33 Crore Devteh, it is the Khalsa’s uniform and when worn the utmost highest standards are required, in terms of honesty, integrity and dignity as it is the embodiment of Parmesvar. The Bana is the ambassador of the Guru, it is a representation of the Guru and a representation of the royal sovereign of the Guru Khalsa Panth. Hence the 33 Svaiyeh salutaions to the 33 Crore Devi and Devteh who are the embodiment of the One Jyot of Parmeshvar. This Bani is one of five Svaiyeh which is read daily by the Akali Nihang Singh Khalsa.

Furthermore the Akali Bana also represent the indigenous practice elements, these elements are mentioned by Akali Guru Nanak Dev Ji, in the First Salok of Adi Sri Guru Granth Sahib Ji Maharaaj:

ਸਲੋਕੁ ॥

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥

ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Refrences in regards to the Akali Neela Bana:-

ਨੀਲਾ ਬਾਣਾ ਪਹਿਰ ਕੇ ਅਵਰ ਨ ਦਿਸਸੀ ਕੋਇ ।।

All will wear the Blue Bana and no other shall be seen apart from the Khalsa. – Karninama.

ਕਰਹੁ ਖਾਲਸਾ ਪੰਥ ਤੀਸਰ ਪਰਵੇਸਾ ।। ਜਗਹਿ ਸਿੰਘ ਜੋਧੇ ਧਰਹਿ ਨੀਲ ਭੇਸਾ ।।

I (Guru Gobind Singh) will start the Khalsa Panth which is recognised as the third panth, they will consist of warrior lions which will have a blue appearance. – Ugardanti

ਮਾਤਾ ਕਾਲੀ ਦਾ ਬਾਣਾ ਨੀਲਾ ਪਹਿਰਾਵਣਾ ॥

The Khalsa will wear the blue warrior attire (Bana) of Maata Kali (The Primordial Shakti). – Bansavalinama (Written by Bhai Kessar Singh Chibbar), Ang: 151, Verses 292-293.

Below is an extract from the autobiography Bani, Bachitar Natak written by Akali Guru Gobind Singh Ji

ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥

My father is limitless and the destroyer of all. The goddess Kalika is my mother. – Sri Dasam Guru Granth Sahib Ji Maharaaj, Ang: 174.

 

mahakal-blue-bana

The Akali Nihang Singh Khalsa.

Facebooktwittermail

A Message to the Sangat from Mahakaal Baba Nirmal Singh Ji – Tarna Dal

Facebooktwittermail

Aarti Aarta

Aarti Aarta is a form of worship which is performed by Sikhs, by standing in front of the Sri Guru Granth Sahib Ji with incense, candles and conch shells. This type of worship has been happening since the time of the Gurus. This worship fixates on the Sargun (physical) form of the Guru, in order for a Sikh to understand the Nirgun (formless/spirit) form of the Guru we must first understand the Sargun (physical). An example of this would be in physically (Sargun) reading the Bani of Guru Granth Sahib Ji would we understand the formless spirit (Nirgun) of the Guru. Therefore by physical singing Aarti Aarta by standing and using incense and blowing conch shell we will have a greater respect for the Sri Guru Granth Sahib Ji as the living Guru of the Sikhs.

The Aarti Aarta is a praise to god and his power (Shakti), hence the name Aarti which is feminine and Aarta which is masculine. The Bani itself was composed by warrior saints such as Bhai Mani Singh Ji and Akali Baba Deep Singh ji with Guru Gobind Singh Ji’s approval. All of the verses sung in Aarti Aarta are called Mangla Shabad which fixate doing appraisal and devotion of god. Within Aarti Aarta there is Bani (prayers) from all three of the Sikh Granths (Holy Scriptures) which further concludes that there is a combination of Sant-Sipahi (saint-soldier). This is because the Sri Guru Granth Sahib Ji fixates on Bhagti (Devotion of God) and the other two Granths, the Sri Dasam Guru Granth Sahib Ji and Sri Sarbaloh Guru Granth Sahib Ji fixate on Shakti (divine power).

Aarti is recited as an appraisal to God and his Shakti when good overcame evil. This can be seen when Sri Sarbloh Avatar saved Dharma (righteousness) from the clutches of the demons. After the Dharma was saved, Aarti was done to Sri Sarbloh Avatar as appraisal by the Devte (demi-Gods and Goddesses). This can also be seen when Narsingh Avatar came to save Prehlaad who worshiped god other than his father Harnakash, who said that he was the only divine being and everyone should worship him instead of God. When Harnakash was killed by Narsingh Avatar and Prehlaad was saved, all the Devi Devte did Aarti to Narsingh Avatar for saving Dharma. The story of Prehlaad and Narsingh Avatar show relationship between god and his devotes. By god never leaving their side and always protecting them, this can be seen in the first and second verse of Rehiras Sahib:

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ
Har Jug Jug Bhagat Upaaiya Pejh Rakhda Raam Rajay
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ
Harnaakash Dusht Har Maaria Prehalad Taraaia
The Lord killed the wicked Harnaakhash, and saved Prahlaad.

Harnaakash Prehalad

As a result, Aarti is recited as an appraisal to Gods Shakti (power), hence the Mangla Shabads that are used in Aarti. The blowing of conch shell in Aarti Aarta represents the soul’s desperation to become one with God again, because in Sikh belief, the Atma (soul) is part of the Paramatma (divine soul of Vaheguru) and the Paramatma is part of the Atma, therefore all souls are part of Vaheguru, Just as the conch shell is taken out of the water and desires to go back. Conch shells are also blown at battle cries (Jakara) as the conch shell is an ancient battlefield instrument that invokes the warrior-spirit.

However, a short Aarti is also read. This is mainly read when time is restricted; this can also be said about Sri Anand Sahib. However in recent times Sikhs have become lazy in the prayers by shortening daily prayers and even going to the extent of to question the authenticity of them. It is very important that as Sikhs of the Guru that we maintain the old Maryada (Code of Conduct) and recite the longer versions of Gurbani so we attain the full bliss of reading them.

A question raised by some Sikhs:
“In the first verse in Aarti-Aarta, Satguru Sri Guru Nanak Dev Ji Maharaj states “The universe is the plate and the sun and  moon are the lamps and the stars in the constellations are the pearls”, so if the universe is the plate and the suns and moons are the lamps then why must we need to use a plate and candle in Aarti Aarta when Vaheguru has already made them in space?”

Those Sikhs only question the Aarti plate with candles as it looks like Hindu worship, however if that is the case, then Sikhs should stop using the Royal Whisk (Chaur Sahib) to fan the Sri Guru Granth Sahib Ji because in the second verse of Aarti Guru Ji states:

ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥
Dhoop Malaanalo Pavan Chavaro Karai Sagal Banrai Foolant Joti
The fragrance of sandalwood in the air is the temple incense, and the wind is the fan. All the plants of the world are the altar flowers in offering to You, O Luminous Lord. ||1||

aarti aarta 2

If this is the case, then what is the need for the Royal Whisk (Chaur Sahib) when the wind is the lord’s fan. The reason for both is that in these to verses the Guru referring to the Nirgun (formless spirit) of God. Also Sri Guru Granth Sahib Ji is the living Guru of the Sikh and should be treated like a king, in the ancient days a kings was fanned by a Royal Whisk to show his status.

In the same way Aarti with candle and incense were used to pray to the Hindu gods and goddesses that represented a certain power of god, out of respect by their devotees. Therefore if the ten Gurus were the light of god himself on this world then what better way to show respect to gurus and their teaching by doing Aarti Aarta with candle and incense to the 11th light of the ten Gurus which is Sri Guru Granth Sahib Ji Maharaaj.

Facebooktwittermail

Who is the Guru?

There are many misconceptions within the Sikh Panth regarding the ‘Guru Granth Sahib Ji’. There have been many attacks on the Sri Dasam Guru Granth Sahib Ji in recent times due to many misunderstandings which have been created by unlearned individuals who have not delved deeper into old Sikh manuscripts and scriptures. Many people can quote Giani Gian Singh Ji’s famous recorded Bani within the Panth Parkash:

ਆਗਿਆ ਭਈ ਅਕਾਲ ਕੀ ਤਬੈ ਚਲਾਇਓ ਪੰਥ ।।
ਸਭ ਸਿਖਨ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਿਓ ਗ੍ਰੰਥ ।।

Agya Bhai Akaal Ki Tabeh Chalayo Panth

Sabh Sikhan Ko Hukam Hai Guru Maneyo Granth

Under the orders of the immortal being, this Panth was created.

All Sikhs are commanded to accept the Granth as their Guru

{Panth Parkash, Vol 1 p.1840}

It has been a common misunderstanding within the Sikh Panth that the term ‘Granth’ is a singular term, however the term ‘Granth’ is infact a plural term also. The Sri Adi Guru Granth Sahib Ji was compiled by Sri Guru Arjan Dev Ji Maharaj, the 5th Sikh Guru, but the original scripture was retained by Dhir Mal, a descendant of the Guru, who refused to return it.

Sri Guru Gobind Singh Ji in his era then had to dictate the Adi Granth to Bhai Mani Singh Ji from his memory and placed Salok Mahalla Nauva (9) within the Granth also.

[Note: People argue that there is no Bani of the 10th master within the Sri Guru Granth Sahib Ji, however within Salok Mahalla Nauva, Sri Guru Gobind Singh Ji has placed his signature (Dohra) and had his Salok, which was originally named Salok Mahalla 10. This can be found on Ang 1429, Line 5, Sri Guru Granth Sahib Ji].

The Sri Dasam Guru Granth Sahib Ji is commonly attacked on two major points. The first point that many of these attackers state is that the Charitaropakhiyaan Bani located within the Sri Dasam Guru Granth Sahib Ji is wrong as it contains tales that show the reality of deception from historic tales that were narrated by Sri Guru Gobind Singh Ji. These tales were narrated to the Khalsa as they outlined what could happen if you fall into a trap of male or female sexual deception.

We are the children of Sahib Sri Guru Gobind Singh Ji and as is the duty of the father to protect his children, the 10th master outlines what men and women can do when they have such a lust to gain power or wealth. By referring to these tales, the Khalsa would know better regarding such issues.

The second point is that it was not compiled by Sri Guru Gobind Singh Ji but by Bhai Mani Singh Ji due to a letter that was sent to Mata Sundari Kaur. In response to this common attack is the fact that the Sri Dasam Guru Granth was previously known as the Vishav Kosh (knowledge on all Granths) and was later known as the Sri Dasam Granth Sahib.

In the same format, the Sri Sarabloh Guru Granth Sahib Ji was known as the Sri Manglacharan Puran. The Sri Sarabloh Guru Granth Sahib Ji is a less known scripture within the Sikh populace due to it being preserved by the Nihangs and at Sachkhand Sri Hazoor Sahib Takhat Abchal Nagar.

To learn more about the Sri Sarabloh Granth Sahib Ji and to listen and read the Bani, please click here or navigate to www.SriSarblohGranthJi.com

In the Panth Parkash, the same Giani Gian Singh who recorded the famous “Guru Maneyo Granth” also recorded Guru Gobind Singh Ji’s hukam to acknowledge all 3 Granths as one.

Dohra: Aad Guru te Dasam Loh Granth Panth Ki Tek.

Gehe Puran Thiya Granth Yeh Daya Sarb Har Ek

{Giani Gian Singh Panth Parkash Vol 5}

The above verse states that the Aad, Dasam and Sarabloh Granth should all be seen under one light as one (guru).

Facebooktwittermail

ੴ – The Manglacharan

When the Shabad ‘Ik Oankar’ is translated using standardised English, the translation is “There is but one God”. This translation is inaccurate and removes the real meaning and Gyaan (Spiritual knowledge) that Sri Guru Nanak Dev Ji spread. Here, we have attempted to give an accurate description of the term ‘Ik Oankar’, with the blessings of Akaal Purakh Ji. Prior to the Katha of Ik Oankar, the traditional Manglacharan Bani from the Sri Gurpartap Suraj Parkash Granth Ji is read:

ਸ਼੍ਰੀ ਨਾਨਕ ਪਦ ਪੰਕਜ ਬੰਦਨ । ਸਿਮਰੋਂ ਅੰਗਦ ਦੋਖ ਨਿਕੰਦਨ ।
I pay salutations to the Lotus Feet of Sri Guru Nanak Dev Ji, I remember the destroyer of pain, Sri Guru Angad Dev Ji.

ਅਮਰਦਾਸ ਗੁਰ ਹਿਰਦੇ ਧਯਾਵੌਂ । ਸ਼੍ਰੀ ਗੁਰ ਰਾਮਦਾਸ ਗੁਨ ਗਾਵੌਂ ।।੯੮।।
In my heart I focus upon Guru Amardaas, I sing the praises of Sri Guru Ramdaas Ji.

ਸ਼੍ਰੀ ਅਰਜਨ ਬਿਘਨਨਿ ਕੇ ਨਾਸ਼ਕ । ਹਰਿਗੁਬਿੰਦ ਸ਼ੁਭ ਸੁਮਤਿ ਪ੍ਰਕਾਸ਼ਕ ।
Sri Guru Arjan Dev Ji is the destroyer of obstacles, Sri Guru Hargobind Sahib emanates the right thinking

ਸ਼੍ਰੀ ਹਰਿਰਾਇ ਨਮੋ ਕਰ ਜੋਰੀ । ਗੁਰੁ ਹਰਿਕ੍ਰਿਸ਼ਨ ਮਨਾਇ ਬਹੋਰੀ ।।੯੯।।
To Sri Guru HarRai I fold my hands in salutations, I focus my attention to Sri Guru Harkrishan Sahib.

ਤੇਗ ਬਹਾਦਰ ਪਰਮ ਕ੍ਰਿਪਾਲਾ । ਸ਼੍ਰੀ ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਘ ਬਿਸਾਲਾ ।
Sri Guru Tegh Bahadur is the most merciful, Sri Guru Gobind Singh is without end.

ਧਰੌਂ ਧਰਾ ਪਰ ਪੁਨ ਪੁਨ ਸੀਸਾ । ਬੰਦੋ ਬਾਰ ਬਾਰ ਜਗਦੀਸ਼ਾ ।।੧੦੦।।
Upon the ground I place my head over and over again, to the Lord of the World I give my salutations over and over again.

ਸ੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼, ਉਤਰਾਰਧ ਅਧਯਾਯ ੫੭, ਜਿਲਦ ੪
Sri Gur Nanak Prakash [first section of Gurpratap Suraj Granth], Section Two, Chapter 57

ਜਿਸ ਮਹਿਂ ਅੰਮ੍ਰਿਤੁ ਗਯਾਨ ਹੈ ਮਾਣਿਕ ਭਗਤਿ ਵਿਰਾਗ ।
ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਉਦਧਿ ਬੰਦੋਂ ਕਰਿ ਅਨੁਰਾਗ ।।੧।।
Sri Guru Granth Sahib is an ocean, in which the form of wisdom is Amrit, and the form of devotion and spiritual longing is the Jewel, with love I salute it

ਸ੍ਰੀ ਗੁਰ ਨਾਨਕ ਪ੍ਰਕਾਸ਼, ਪੂਰਬਾਰਧ ਅਧਯਾਯ ੫੯
Sri Gur Nanak Prakash [first section of Gurpratap Suraj Granth], Section One, Chapter 59

ਕਹਾ ਬੁੱਧਿ ਪ੍ਰਭ ਤੁੱਛ ਹਮਾਰੀ ॥ ਬਰਨ ਸਕੈ ਮਹਿਮਾ ਜੁ ਤਿਹਾਰੀ ॥
Lord, how can my worthless intellect, Narrate your splendour?

ਹਮ ਨ ਸਕਤ ਕਰ ਸਿਫਤ ਤੁਮਾਰੀ ॥ ਆਪ ਲੇਹੁ ਤੁਮ ਕਥਾ ਸੁਧਾਰੀ ॥੩॥
Despite my wish to sing Your praises, I am unable to do so. You may amend the story (which I am going to narrate).(3)

 

ੴIk Oankar

Ik (੧)
In the Pavitar Saroop of Guru Granth Sahib Ji Maharaj, Maharaj begins the Bani with the beautiful Manglacharan, the Mool Mantar Shabad, starting with Ik (੧). Maharaj does not use Gurmukhi to write ‘Ik’ (ਇੱਕ). Maharaj here starts the Gurbani in the form of numerology, illustrating that everything begins from one, and everything is created from one. Evidently, the world itself is made of binary numbers, (01011101…) therefore here, Parmeswar is not simply telling us that there is ‘Ik’ in Gurmukhi, but is telling us that there is more to the Shabad ‘Ik’, which implies that there is a mystical, mathematic key.

The question arises, “What is the numerology a key to?

When we read bani, we are familiar that Bani is read in a rhythm. This rhythm is called a ‘Chand-Bandi’. The type of ‘Chand’ is normally headed with a title, defining what type of rhythm the Bani should be recited in. The two sticks (||) at the end of Gurbani are called Dandeh. The Dandeh control the rhythm/frequency of the Bani. As stated in Sri Guru Granth Sahib Ji, life has begun with the Shabad that is a sonic vibration/frequency.

The Gurbani is also a ‘Binaural Beat’, a frequency that can alter life/health/mood itself. Verses which have a title of ‘Dohra’, ‘Svaiye’, ‘Kabit Svaiye’ are normally composed in beats, ranging from 2, 4, 6, 8, 16 beats and so on. Therefore, Maharaj Ji here when using the term Ik, is beyond the term of comprehending and does not solely mean the term one ‘God’. For example, the shabad or word, Paramatama, if broken down in Sanskrit adds up to 24 as:

•Pa -5
•R-2
•Ma -4.5
•Ta-8
•Ma -4.5

There is no coincidence that in Sri Dasam Guru Granth Sahib Ji’s Saroop, Maharaj Ji has described the Katha of 24 Avtars (Choubis Avtar). Further to this, it is not a coincidence that there are 24 Astpadis in Sri Sukhmani Sahib. Therefore the number 24 translates to Parmatama, being endorsed by the consistent use of the number ’24′.

Oankaar (ਓਅੰ)

Oora (ਓ)
Whenever we see this Shabad along with Ik infront of it, we see this manglacharan as Ik Oangkar. Despite it just being a letter, we see this letter/shabad/akhar as being Oangkar, despite oankgar being spelt as Oangkar (ਓਅੰਕਾਰ). Again, why is it that we read Oora as ‘Oankar’? This clearly states that the Oora is a logo rather than a word.

Logos have a covert meaning. As in ancient, Sanatan times, logos were used, and are still used within secret services, whether a sports logo, whether an atom, or royal insignias. Here in Gurbani, Maharaj Ji has used the Akhar Oora. When the Guru scribed Ik Oangkar at the beginning of Gurbani, many pandits challenged Sri Guru Nanak Dev Ji stating “Why have you not composed the Bani beginning with ‘Om’?” Guru Nanak Dev Ji stated that ‘Om’ is a salutation and an attribution to the Trimurti (Brahma, Vishnu and Mahesh) and there is no salutation to the ‘One’.

Again, in Sanatan, Islamic scriptures, they were opened with the number 786. If Om in Sanskrit were to be reversed, you would read the numbers as ’786′. So, Oora, known as Oangkar is a clear logo with hidden connotations. If we look very carefully within the logo/symbol oora, we will see the number ’3′ which refers the 3 virtues of the creation, known as the Treh Gun. Another verse that reflects to this is ‘Thaal Vich Tin Vastoo Paiyo, Sat Santok Veecharo’ (Ang 1429 Sri Guru Granth Sahib Ji). The Plate (Thaal) signifies the Maya/illusion, with ‘Sat Santok Veecharo’ being the three virtues.

These three prinicpals can be reflected throughout Gurbani, seen within “Aad Sach Jugaad sach Hai Bhee Sach” (Japji Sahib) showing the past (1), present (2) and future (3), the state of sleep (1), dream (2), wake (3) and the stage of bachpan (1), javani (2) and buddehpa (3). (Previous life, young age, old age) and within the Creator (1), Preserver (2), Destroyer (3) (Brahma, Vishnu, Mahesh – Eka Mai, Jugat Viyaiee Tin Chele Parvaan, Ik sansari Ik Bhandari Ik Laie Deeban) along with the ‘Tre-Lok’, heaven (1) earth (2) hell (3). Again, these are the Treh Gun.

IkOnkar_1

Puratan Granth showing Ik Oankar in the Treh Gun form – Brahma, Vishnu, Mahesh

The Treh Gun are further defined by the virtues of Satogun, Rajogun and Tamalgun. Satogun, being a pure, divine avastha (state of mind), the Rajogun being a sovereign avastha, having an equally balanced avastha of having both satogun and tamalgun, leading to Raj-Jogi (Sant Sipahi), and Tamalgun being a dark avastha, being martial. The Satogun and Tamalgun have different degrees, similar to a pH scale, with 7 (neutral) being Rajogun, with Satogun being 14 (Alkali) and Tamalgun being 1 (Acidic). When one becomes too Tamal, they become more towards 1 on the pH scale, and when one becomes too Sadhu, they move towards 14, therefore it is important to keep a balance (Rajogun) at pH level 7.

These 3 principals are infinite as is evident, but in disguise, are omnipresent. It is believed that one’s diet can trigger each of the 3 Gun. For example, dairy products and basic food leads to Satogun. Chatka Meat gives a lighter shade of Tamalgun, whilst Haraam, halal meat gives a darker shade of Tamalgun.  However, alcohol leads to a further, darker Tamal state. This is why, in the Puratan Rehatnama of Bhai Daya Singh Ji, it is stated that the Kirpan must touch the food before consumption.

ਕਰਦਭੇਟ ਬਿਨ ਪਾਨ ਨਹ‌ਿ ਅਕਾਲ ਭਾਵ ਸਤ ਭਾਖ | 

Without the dagger touching the food, he does not eat, he contemplates Akaal (the immortal) or Sat.

Further to this, the actions we commit can also have a bearing towards our avastha. This is why Nishkam Seva is a significant part of the Khalsa Dharam. This is why the Khalsa does not believe in good luck or bad luck, or dwell on wealth or materialism. We also do not define actions or objects as good or bad, as these virtues exist in everyone. The object is to have a balance (Sehaj Avastha). This is a brief translation of ‘Oang’.

Kaar (ਕਾਰ)
The line raised above the Oora signifies the ‘Kaar’. These are the 3 modes coming into play and are being created. Again, these 3 virtues derive from the ‘one’. Therefore, when we see the translations of Ik Oankaar as ‘There is but One God’, this translation has appeared to be a biblical translation that has been standardised, although as is seen, as the Oora joins to the Kaar, there is no ‘but’ or separation from the ‘One’ or ‘Ik’. The translation has been standardised and substituted to mislead the Panth as is seen within modern day translation, and to deprive the Panth of true knowledge which the Guru has conveyed to us.

In the past, the Akali Nihang Singhs rarely shared this spiritual wisdom (Gyaan) with any person, and only gave this Gyaan to those who showed great initiative. This is endorsed as within Gurbani, Ik Oangkar Satgur Parsad is often stated by the Guru Sahibs. This is due to the Parsad (blessing) of the true Guru (SatGur) being in a verbal form, and is a great blessing to whosoever shall read it due to the immense knowledge it contains.

 

Facebooktwittermail