Categories:
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Category: Sacred
Literature
| 1. |
What is
Gurbani? |
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The sacred
literature of Sikhism is called Gurbani which means the
Guru's word - A Song message - as enshrined in Guru Granth
Sahib. In Sikhism, the Guru Means 'The Word' and not the
physical body. God revealed the bani through the Guru
and it will ultimately lead one to its source. The bani
is the Guru and the Guru is the bani. One who expounds
or explains the bani cannot have the status of a Guru.
He is a mere teacher or missionary. Any compositions other
than those of the Gurus and those approved by them are
unacceptable to Sikhs.
Some people make much of the apparently contradictory
statements in Gurbani. The hymns have been written to
suit different stages in spiritual development. For example,
in one hymn, Guru Nanak says that with individual effort,
it is possible to realize God; in another hymn he says
that austerities and meditation are of no avail without
God's grace. With understanding and patience, it is possible
to reconcile the so-called contradictions. In this instance,
prayer in the beginning is due to personal effort, but
later on, it can be seen that this effort was itself induced
or assited by God. Without His order - Hukam - it is impossible
for man to do anything. Effort on its own only produces
egoism and even frustration. Humility is essential for
the winning of God's Grace.
The reading of Gurbani requires concentration, understanding
and heart- searching. Lip-utterance on its own is of no
avail. The devotee must meditate on the message of Gurbani.
This alone can help him to rid his mind of evil thoughts
and make it pure enough to receive the Name(holy Spirit).
The true devotee drinks this nectar because it give him
inner satisfaction and inner peace. The percolation of
Gurbani into the inner consciousness is as fruitful as
the seasonal rain to a ploughed field. Guru Nanak says,
"Make a boat of the sacred Name then, with the oars of
faith, cross the ocean of illusion."
According to Sikhism, Gurbani is the penacea for all human
ills and sin. It is for the individual to find out which
hymn or Salok appeals to him and is related to his spiritual
need. If he feels comforted by the hymns of the Guru,
he should realize that meditation is his spiritual need.
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| 2. |
What do
you know of Sri Guru Granth Sahib? |
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Guru Arjan
compiled the Adi Granth popularly known as the Granth
which contain the hymns of the first five Gurus and some
of the Bhagats of medieval India. He installed this scripture
in the Har Mandar in 1604. This copy got into the hands
of Dhirmal, the son of Guru Har Gobind. Subsequently some
Sikhs forcibly obtained the copy from Dhirmal and presented
it to Guru Tegh Bahadur. He returned it to Dhirmal. Guru
Gobind Singh dictated the entire Granth to Bhai Mani Singh
and incorporated the hymns of Guru Tegh Bahadur, in 1706
at Damdama Sahib. At the time of his death, Guru Gobind
singh conferred permanant Gurudom on the Guru Granth Sahib(1708).
The Guru Granth Sahib contains 5894 hymns. The largest
number of hymns (2216) were contributed by Guru Arjan.
The 937 hymns of fifteen Bhagats and eleven Bhatts whose
compositions tallied with the gospel of Sikhism were also
included. Here the Hindu, the Muslim, the Brahmin, and
the untouchable, meet on an equal footing. From the linguistic
point of view, it is a treasury of old "Hindi dialects".
Music forms the basis of the classification of the hymns.
They follow a definite metrical system. The total number
of Ragas(Raga in Indian classical music means a pattern
of melodic notes) is 31. Under each Raga, the hymns are
arranged thus: Chaupadas, Ashtapadas, long poems, Chhands,
Vars, and poems of Bhagats. The Guru Granth Sahib is written
in the Gurmukhi script and contains 1430 pages.
Guru Arjan commenting on the nature of the Granth said:
"In this dish are placed three things: Truth, Harmony
and Wisdom. These are seasoned with the Name of God which
is the basis of all; whoever eats it and relishes it,
shall be saved." It is a work of divine inspiration. It
is both metaphysical and ethical reality and imagination,
mysticism and philosophy. According to Prof. Puran Singh,
"it is a scripture for all nations. it is a lyric of divine
love, on which all the people of the earth subsist of
such glowing lyrical power. The Guru Granth Sahib is of
one Song, one Idea and one Life." Guru Arjan wanted the
book to be translated into foreign languages because it
is the scripture of universal religion. It is a unique
treasure, a noble heritage for all mankind.
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| 3. |
What do
you know of the Dasam Granth? |
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Guru Gobind
Singh was not only an exceptional warrior but also a creative
genius. His scholarship in Persian, Hindi and Punjabi
enabled him to write verses in different poetic forms.
He patronized fifty-two poets at his court. The most important
of them were Bahi Nandlal Goya and Sainapat.
The Dasam Granth,
compiled by Bhai Mani Singh after Guru Gobind Singh's
death, contains more than 1400 pages in Brij Bhasha, Persian
and Punjabi. The contents are mythological, philosophical
and autobiographical. The two main themes of the Guru's
work - authentically ascribed to him - are in praise of
the Almighty and to the power of the sword. The verses
were meant to stir the people in his times with patriotic
and martial fervour. The following compositions are definitely
written by the tenth Guru.
The Jaap Sahib:
This is a unique composition in a variety of metres, praising
the characteristics and power of God.
Bachitra Natak:
A wonderful drama, an intimate autobiography recounting
the mission of the Guru.
Akal Ustat, Shabad Hazare, Tatees, Swayya:
These hymns enshrine the praises of the Timeless One in
telling phrases and striking similes. Here is an example:
"As waves beating on the shingle,
Go back and in the ocean mingle,
So, from God come all things under the sun,
And to God return, when their race is run."
Zafar-Nama:
This poetic epistle in Persian was addressed to the Emperor
Aurangzeb and throws light on the Guru's opposition to
tyranny and fanaticism.
What impresses one in the Dasam Granth is the excellence
of the poetic technique and the other choice of words
and epithets. Guru Gobing Singh - even when the situation
appeared desperate, after his leaving Anandpur - never
at all doubted victory or his unflinching faith in God.
"With Thee I will in adversity dwell but
Without Thee, a life of ease is a life in hell."
The versatility of this saint-soldier in composing devotional
verses shows the richness of his mind, his spiritual attainment
and heroic grandeur.
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| 4. |
What is
the literary value of the poetry of the Gurus? |
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Apart from
its mysticism and spiritual depth, the poetry of the Gurus
throws light on their contemporary situation. It lays
bare the corruption and degradation of the society of
their time and stresses the need of social reform and
economic uplift. Guru Nanak and Guru Gobind Singh both
recommended a just and humane administration, to the then
rulers of India.
The hymns of the first five Gurus, the ninth and tenth
Gurus, show an admirable use of the current figures of
speech, apart from their metrical richness and sweetness.
Imagery is used to simplify subtle thoughts and profound
concepts. The images were taken from everyday life and
common occurrence. The Gurus were keen lovers of nature
and as such, have written glowing descriptions of panoramic
beauty and the changes of season. Guru Nanak in Barah
Mah (The Twelve Months), compares the monthly moods of
nature to the inner conditions of man. The Arti is full
of wonders of the skyscape:
"In the salver of the sky,
The Sun and Moon are lamps.
The luminous stars are the pearls." (A.G. p.663)
Spiritual truths are conveyed through homely similes.
"Just as there is fragrance in the flower, and
Reflection in a mirror, so
Similarly God lives within us
Search for Him in your heart! " (A.G. p. 684)
"The sun is the same, the seasons are many, as
Many are the garbs of the Creator", sayth Nanak (A.G.
p.12)
The Gurus used current proverbs and popular sayings to
illustrate their fundamental ideas of spirituality:
"As is the dream of night, so is this world."
"As is the staff in the hand of a blind person,
So is, to us, the Name of God."
There is, however, no delibrate attempt to refine or embellish
the language. Sublimity and idealism have been presented
with such simplicity that even unlettered people can understand
their import. The hymns satisfy a longing for perfection
and spiritual attainment. The poetry of the Gurus is valuable
for both its sublime content and literary excellence.
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| 5. |
Give the
substance of the Japji. |
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The Japji
contains the whole basis of the Sikh religion and philosophy.
The theme - the evolution of spiritual life - is developed
systematically.
As a first step, Guru Nanak defines God and sums up His
attributes. The goal of human life is for a union with
the Divine Being, often called salvation or Nirvana. This
is achiveable through self-surrender and a submission
to God's Hukam. God is manifest in His creation. Nature
obeys His law; like-wise we too, must obey Divine law.
How can a devotee merge with Divinity? Guru Nanak suggests
that in the early hours of the morning the devotee should
meditate on "His Name" and praise His Greatness. The disciple
must follow the Guru's word.
The first step is to listen for the Name. By careful listening,
the devotee becomes free from sorrow and sin. The second
step is true and firm belief in "The Name". Those who
have firm faith in "The Name" not only free themselves
from the cycle of birth and death but also liberate others.
Creation is in the play of God. Some people are busy in
good works, while others are busy in crime and sin. Action
is followed by reaction. As a man sows, so shall he reap.
The sovereign remedy is the remembrance of "God's Name"
(The invocation of the air of the "Holy Spirit"). Just
as dirty clothes are cleaned by soap, in the same way,
man's evil is washed away by "The Name". God is vast and
so is His universe. No Religious leaders can ever fathom
His greatness. He has created millions of worlds and stars.
No one can visualize His infinity. He alone knows Himself.
He guides and controls the universe and all things are
under His law. The conquest of one's Ego under the control
of the 'self', is the only way to merge the individual
soul into the Universal soul.
There are five stages of spiritual life: Dharm Khand,
Gian Khand, Saram Khand, Karam Khand and Sach Khand. To
progress through these the disciple has to follow a strict
discipline, namely to control the mind and body, fearlessness,
steady perseverence and a constant remembrance of "The
Name", in order to reach the goal. True devotees have
radiant faces, beaming with Divine Light and they bring
peace and happiness to countless other people - all who
come in contact with them.
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| 6. |
Give the
substance of the Asa-di-var. |
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Guru Nanak's
Asa-di-var or the morning prayer, consists of Slokas and
24 Pauris. Guru Ramdas added 24 Chhands (Quatrains). A
var or ode is a heroic measure, popular in the Punjab.
This particular var is sung in the early morning in all
Sikh Temples. Here Guru Nanak sings of the glory of God
and "The Name". He details the process by which an ordinary
man can become a perfect servant to God. Even so God's
grace is essential, and one has to deserve it:
"God Himself shapes men as vessels, and brings them to
perfection.
In some is put the milk of loving and kindness, others
ever are set on the fire of passion.
Some lie down to sleep on cushions, others stand to watch
over them.
God regenerates those on whom He looks with grace. (24)
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The hurdles on the path to divinity like the Ego, hypocrisy,
evil thoughts and actions, are discussed and various remedies
are suggested.
According to Prof. Teja Singh, The "Asa-di-var" resembles
an ancient choral in Greek. There is a great similarity
in the way both var and ode are sung. It may be noted
that there are 22 vars in the Granth, out of which three,
including Asa-di-var, are by Guru Nanak. Often Shabads
(Hymns) are interspersed between Pauris and this provides
for both a variation of musical score and changes of thought.
Krishna Chaitanya, an Indian musicologist writes about
the effect of the chant of Asa-di-var as under:
"In musical impact it is like the plain chant of European
Christianity. It is recitative which has taken wings,
rather than an abstract arabesque of sound. In its musical
texture, it is wholly different from plain chant. This
is because plain chant comes early in the evolution of
European music whereas the melodic pattern of the Asa-di-var
is derived by the simplification of a mature classical
tradition."
We understand the message and feel the melody at the same
time. When the Asa-di-var is sung before dawn - Amrit
Vela - it produces a feeling of inner repose and peace.
Gramophone records of the Asa-di-var are available in
the market. The most popular is that of the late Surjan
Singh.
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| 7. |
Give the
substance of Anand Sahib. |
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The Anand
Sahib - or "The Song of Bliss" - is the spiritual and
musical masterpiece of Guru Amardas. Some biographers
have tried to make it a historical piece by stating that
it was composed in 1554, after the birth of his grand-son
called Sidh-yogi, to whom he gave the new name of Anand.
This story is improbable, because the composition contains
no references to any event or the birth of any child.
Its theme is of man's spiritual goal, namely the merger
into the Divine Essence.
There is a development of thought in the Anand. The first
stanzas state clearly that bliss can be obtained through
the Guru. The Guru stands for the Revelation, the Shabad,
or those utterances which include his teaching on the
stages of the spiritual path. Are there no short cuts
to the attainment of bliss? The Guru mentions the hurdles
that stand in the way of the disciple. These are: human
cleverness, family attachment, taboos, rituals, conformity
to tradition and convention, the opportunism of leadership
and the compromise with principles. Stanzas six to twenty
all deal with these obstructions.
What then are sources of bliss? These are the true submission
to the commands of the Guru, the performance of acts of
charity and selfless service, the association with holy
people and the rememberance of the Holy Name. Stanzas
twenty-one to twenty five tell us about the God-oriented
person - the Sunmukh - who is radically different from
the egoistic worldly person - the Bemukh. The disciple
follows in the foot-steps of the Guru and sings of the
Lord's praise in the company of saints or holy congregation.
Stanzas twenty-six to thirty four deal with the temptations
of Maya, these grip man from his birth. Attachment to
his near and dear ones, immersion in the satisfaction
of his desires and in meeting the demands of his relatives.
How his thirst for such mundane things remains unquenched.
The more he gets, the more he wants.
Stanzas thirty five to thirty nine deal specifically with
the functions of the human body and its sense-organs.
A body becomes blessed if it is devoted to God. That fulfils
the purpose of man's coming into the world. The eyes are
blessed if they see the Lord pervading the whole universe.
The ears are meant to hear the Truth and the song of God's
glory. If man dedicates his senses to the attainment of
spiritual goals, God opens to him, the door to His treasures.
He can then sing the "Song of Bliss" in the home of his
own soul. He who remembers God is loved by Him. The last
stanza, number forty, enumerates the benefits of Anand.
It banishes all tension and sorrow. Those who sing it
or listen to it with devotion, become purified and liberated.
The Unstruck Music of Cosmic Melody is then recognized
by them with great joy. Such noble souls may ultimately
merge with the Lord.
The Anand has to be sung in the Ramkali Raga to make its
full impact on the mind. The intellectual appreciation
of these philosophical concepts is intensified by an aestheitic
delight in its musical rendering. As the five kinds of
musical hymns - Panch Shabad - mentioned, echo in one's
memory, the vital truths and higher values of the Anand
transport one to the mental realms of beauty and bliss.
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| 8. |
Give the
substance of the Sukhmani Sahib. |
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The Sukhmani
Sahib is the simplest and the most popular of all the
Banis in the Guru Granth Sahib. Literally, "Sukhmani"
means some thing which gives peace of mind or the touchstones
for happiness. Guru Arjan's aim in writing the Sukhmani
- The Psalm of Peace - was that the reader may feel composure
of mind and a sense of inner bliss. Any person who is
fed up with life or depressed by anxiety or otherwise
afflicted will derive real consolation from it.
There is a gradual development of thought in the twenty-four
cantos of the Sukhmani. In the first three cantos, Guru
Arjan mentions the advantages of the practice "Nam", the
remembrance of "The Name" Simran is the linking up with
the divine, in a spirit of surrender, devotion and love.
"The Name" helps in the normal business of life, and paves
the way to spiritual progress. In cantos four to eleven,
Guru Arjan gives his views on the God-man. Man's potentialities
can be strengthened by divine grace. Man gets a vision
of God through the company of holy men. The God-man is
not the vaishnavite, or the salvationist or the touch-nothing
mystic. He is one who fulfills the duties of a normal
life: "The God-enlightened man lives like the lotus, pure
amidst the impurities of the world". All the seekers,
at one stage or another, seek God's help and turn to Him
for strength and guidance. Cantos twelve to twenty mention
the process by which God's grace can be merited. Self-conceit
and the slander of saints bringh their own punishment.
Only by self-surrender, can one earn God's favour. God
is "The Truth" and the Guru guides the lives of the disciples
in righteous living. The Guru also inspires the devotees
with a love of "The Name".
The last four contos contain Guru Arjan's exposition of
"The Name". The Name covers both the personal and impersonal
aspect of God. God transcends and unifies all creation.
The singing to "The Name" gives man spiritual solace and
inner peace. In the end, the Guru enumerates the rewards
which the reading of the Sukhmani Sahib may bring to the
reader. They are beauty, humility, wisdom, equanimity
and God-realization.
The Sukhmani Sahib is also regarded as the second expansion
of "The Mul Mantra" (the basic Sikh belief), the first
expansion being Japji Sahib and the third the entire Guru
Granth Sahib.
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