Guru Granth Sahib : The Living Guru

TOI, Patna 3.10.08

Guru Granth Sahib : The Living Guru -

Kulbir Kaur
The concept of oneness of all creation is the focal point of the ‘Guru Grantha Sahib’. It advocates the unity and sanctity of all forms of life, whether high or low in the evolutionary table. Guru Nanak says: "When I cast my look around, I see none other. He pervades all places, and abides in all hearts."
The sacred ‘Guru Granth Sahib’, is considered as the living Guru of the Sikhs. All compositions included in it are treated as Gurbani, the Guru’s own words. No distinction is made between the Guru and the Bani or word as the word. The Shabad is contained in the Granth and, therefore, it is the Guru. Whoever reads it attentively, listens or sings to the hymns, is believed to get into direct contact with the Guru who is regarded as incarnate n these hymns because "the Word is the Guru, and the Guru is the Word".
Sikh simply means "a seeker of Truth" and the Sikh dharma, through the philosophy or the ‘Guru Granth Sahib’, provides a spiritual path for those who are looking to answer the eternal question, "Who am I and what am I here for?" Guru nanak, the founder of the Sikh faith, had laid down the guidelines for an ideal Sikh as: Nam Japo – practice the name, Kirat karo – earn your livelihood through honest labor and Vand Chhako, share your possessions in the spirit of love and service.
Purity of mind and body, contentment, forgiveness, justice and patience all go to make an ideal Sikh. The ‘Guru Granth Sahib’ says, "Let Truth be the strict norm of all you think and do so that your pain and anxiety may go and all felicity come to you". The ‘Guru Granth Sahib’ is a unique collection of compositions of not only the Sikh Gurus but of bhakti saints drawn from different communities. Written in Sant Bhasha, with Gurmukhi as the script used for transcription, the holy book was prepared by Guru Arjan, the fifth Guru. The first copy was calligraphed by Bhai Gurdas. Words and phrases from Persian, Arabic, Hindi and other Indian languages have been used. These compositions, which are devotional hymns and prayers to the Supreme, contain the message of love and devotion, truth, humility, mercy, brotherhood, equality, service to others, and purity of mind and soul.
All 3,384 hymns consisting of 15,575 stanzas spread over 1,430 pages, are arranged under different ragas or musical modes of the Indian classical music system as there is a strong belief that spiritual experiences can best be had through a combination of word and music, that is, Shabad-kirtan. The Shabad-kirtan creates an atmosphere of sanctity and establishes a link between the Almighty and the devotee
The gurus regard humans as the crown of creation; the body as the temple of the living God since it is through this temple that the Creator is to be realized and worshipped. Mystical experiences have been made comprehensible in images taken from household life. For instance, the lotus, which grows and blooms in muddy water but still remains unsullied, has often been used to express the idea that to realize God we need not renounce the world. There is no place for renunciation in the sacred Granth, inspiring the Sikhs to live an active worldly life, with Gurbani on their lips and hearts.
For the Sikhs, the ‘Guru Granth Sahib’ is the ultimate authority. Sikhs strive to live in response to the ‘Guru Granth Sahib’, the living Guru.

Baba Nanak in Iraq

H.T., Patna 16.10.08

Inner voice
Baba Nanak in Iraq

A FEW years ago while on a tour of several countries, I found myself in Baghdad, right on the outskirts. Out there, in a graveyard one mile to the right of the River Tigris stands the tomb of Sheikh Bahlol Dana the Wise. Bahlol Dana was the fakir who played host to Guru Nanak during his visit to Baghdad (Guru Nanak stayed for around four months in Baghdad).
The story goes that Guru Nanak’s companion Baba Mardana, who accompanied Guru Nanak on most of his journeys, especially the long ones, used to play the rabaab and Baba Nanak used to sing various verses in praise of the Creator. In Baghdad one fine morning, while they were doing just this, Guru Nanak gave voice to the expression that there were numerous Paataals (nether words) and innumerable Aakaash (skies).
When it was told to the gathering what Baba Nanak was saying, some of the people there took exception to this utterance and reported the matter to the Sajjada Nashin (the chief custodian) of the shrine of the great pir Sheikh Abdul Qadir Jilani. It was ordered that the offender should be stoned to death and numerous people armed themselves with stones and rushed out. In the meantime Baba Nanak concluded his morning prayers with the greeting ‘Sat Kartar’.
The armed mob found to their amazement that this had such a divinely electrifying effect on them that they could not attack him.
Sheikh Bahlol Dana the Wise then came forward and had a discourse with Guru Nanak on different aspects of religion and life. Guru Nanak explained to him that we cannot define all the creations of the Almighty, which are infinite and it is beyond human capabilities to now the whole truth.
During his stay in Baghdad, Guru Nanak had discourses with many other hly men too. Before his departure from Baghdad he was presented a chola (robe) as a token of respect, on which verses in Arabic were inscribed. This chola still lies preserved in the Gurudwara at Dera Baba Nanak in Pakistan.