Damdami Taksal is a respectable Sikh seminary that has not only produced Sikh scholars, but also courageous warriors like Sant Jarnail Singh Khalsa Bhindranwale, Bhai Amrik Singh (Sikh Student Federation), Baba Gurbachan Singh Manochahal and countless others who laid down their lives during the Sikh freedom movement.  However, more recently, the Damdami Taksal has been targeted by the Government agencies who have plotted infiltrators within the organization.

Bhai Harnam Singh Dhumma is one such element who has been at the centre of controversy for some time, however more recently he has come in the limelight for being implicated as the mastermind of the murderous killing of the innocent Sikh preacher Bhai Bhupinder Singh and attempted murder of Bhai Ranjit Singh Dhadrianwale.

Who is Baba Harnam Singh Dhumma and how did he manage to become Jathedar of the Damdami Taksal?

Harnam Singh Dhumma was a green card holder of the USA.  He migrated out of India in the early 1990s during the height of the Punjab agitation and freedom struggle.  As per Baba Dhumma’s own claims, he has been tortured by the Punjab Police during the 80s, following the Dharam Yudh Morcha by Sant Jarnail Singh Bhindranwale.

When writing about Baba Harnaam Singh Dhumma, one must refer to revelations by renowned journalist Surinder Singh.  In one of his Talking Punjab episodes, Surinder Singh mentions that K.P. Gill played a prominent role in helping Baba Dhumma take over the Damdami Taksal.  Similar revelations were made by Baba Lakha Singh in 2007 in an interview with ‘Khalsa Press’.

In the interview, Baba Lakha accuses Baba Dhumma of working as a close associate of K.P. Gill and Prakash Badal. K.P. Gill masterminded abductions and murders of thousands of Sikhs during the 1980’s. Baba Lakha Singh held that Baba Dhumma received the ‘ticket’ to settle abroad after pleasing Gill and with the promise to infiltrate Sikh institutions. According to Baba Lakha Singh, Baba Dhumma and Baba Dharam Singh held a closed door meeting with K.P. Gill and Khushwant Singh in room number 7 at Mehta Chowk in 1992.

As per the interview, on October 14, 1992, K.P. Gill, the Chief of Punjab Police visited Mehta Chowk headquarters where he received a Siropa at the behest of Baba Dhumma.  Some believe that the Sikhs at Mehta Chowk did not realise that the individual was Gill, until it was too late. After this Harnam Singh Dhumma became friends with K.P. Gill. It is claimed by Baba Dhumma’s critics that through Gill, he made understanding with the Indian Intelligence Agency and finally the Rashtria Sikh Sangat.  Thereafter, he settled in Seattle and then established Gurdwara Nanak Prakash in Fresno, California, which became his base in the USA.

Before Baba Thakur Singh Ji’s death in 2004, rumours were going around who would become the next Jathedar.  Giani Raam Singh (Sangrawa) was given responsibility to manage all Damdami Taksal’s institutions.  This led to some minor disagreements within the Taksal as some groups objected to Giani Raam Singh’s appointment.  After Baba Thakar Singh Ji’s death, with the climate of rumors that Sant Jarnail Singh’s eldest son, and Jasbir Singh Rode (the nephew of Sant Ji) were also possibilities for the next Jathedar, the Indian Intelligence and Harnam Singh Dhumma seized the opportunity. Baba Dhumma was brought back from the USA to India for taking on the succession in place of predicted Giani Raam Singh.

On 2nd of January 2005, Baba Dhumma was made the Jathedar of Damdami Taksal (Mehta Chowk) with the help of Jasbir Singh Rode, whom many people have questioned for his credentials and proximity with government agencies. In parallel, the SGPC initially gave ‘dastar’ of the Damdami Taksal to Giani Raam Singh.  It later took a U-turn and recognized Baba Dhumma as the Jathedar.  In 2005, those present at Baba Dhumma’s ‘dastarbandi’ or installation ceremony, included Baba Sarbjot Singh Bedi (President, Sant Samaj), S. Simranjit Singh Mann (President SAD, Amritsar), Bhai Mohkam Singh (Damdami Taksal), Sucha Singh Chhotepur MLA, Dr. Jagjit Singh Chauhan (former exiled-Khalistani leader), Harcharan Singh Dhami (President Dal Khalsa), Bhai Ranjit Singh (former Jathedar of Akal Takht), Karnail Singh Panjauli, and Wassan Singh Zafarwal.

Taksal had at one point remained the center of Sikh political struggle in the 80s when Sant Jarnail Singh Ji Bhindranwale led the Dharam Yudh Morcha.  However, the appointment of Baba Harnam Singh Dhumma led to downfall of one of the Panth’s most prestigious Jathebandis.  By now, the Taksal was split in multiple factions –

• Harnam Singh Dhumma led Taksal:

Headquarters: Mehta Chowk
Government backed and politically aligned with Badal and SGPC

• Baba Mohan Singh Bhindranwale led Taksal

Headquarters: Bhinder Kalan
Student of Baba Gurbachan Singh Ji Bhindranwale.  After Baba Gurbachan Singh’s passing away, Jatha Bhindran split with some saying Baba Mohan Singh was the next successor and others saying Baba Kartar Singh Ji.  Since the split, this particular faction of Taksal has remained quiet and has distanced from other factions.

• Giani Raam Singh Sangrawa led Taksal

Headquarters: Gurdwara Gurshabad Parkash (Sangrawa, Batala)
Earlier indicators before Baba Thakur Singh Ji death were in favour of him being the ‘caretaker’.  He claims Baba Thakur Singh gave him a dastar of succession before his death. He was initially recognised as the new Jathedar of Bhindran-Mehta Jatha by the Jathedars of all five Takhts and Avtar Singh Makkar (President SGPC).

• Bhai Amrik Singh Ajnala led Taksal

Headquarters: Gurmat Vidyala Damdami Taksal Ajnala
Completely rejects Baba Dhumma as the Jathedar of Damdami Taksal.  Damdami Taksal Ajnala also refuses to recognize Giani Raam Singh as Jathedar since Bhai Ajnala is of the view that Sant Jarnail Singh Ji Bhindranwale is not shaheed. Bhai Ajnala was chosen as the Jathedar of Takht Sri Kesgarh Sahib at the Sarbat Khalsa 2015.

Leading the Damdami Taksal (Mehta Chowk), Harnam Singh Dhumma first presented himself as an anti-Badal, but he then made a U-turn and shook hands with Badal. This was allegedly at the instructions of the intelligence agencies.  Open declaration of union between Badal and Baba Dhumma was announced in August 2011 when both joined hands to contest the SGPC elections as one group.

In the last 11 years Baba Dhumma’s supporters quote his achievements as:

1. Has continued to do katha and parchar after the demise of Sant Jarnail Singh Ji Bhindranwale and Baba Thakur Singh

2. Held Dasam Granth Gian Prabhod Samagam and trying to standardize the recitation of Dasam Granth

3. Driving force behind constructed a 1984 memorial Gurdwara in Sri Harmandir Sahib complex, after being promised it for years by the SGPC.

In the the last years Baba Dhumma’s critics quote his anti-Panthik activities as:

1. January 2010 – Revoked the Panth-approved Nanakshahi Calendar

In 2003, thousands of Sangat at Takht Damdama Sahib gathered where the then Akal Takht Jathedar, Giani Joginder Singh Vedanti, passed the Gurmatta of a new fixed date calendar, known originally as the Nanakshahi calendar. Baba Dhumma along with Giani Iqbal Singh (Patna Sahib), Avtar Makkar (SGPC), Sukhbir Badal (SAD), Baba Dharampal Singh (Nanaksar Samadh-Bhai), Baba Lakha Singh (Nanaksar Kalera), Amarjeet Singh Chawla (SSF), Paramjeet Singh Khalsa (SSF Mehta) held a meeting in Delhi in 2008 seeking to change the Nanakshahi calendar and change the Akal Takht’s Sikh Rehat Maryada. The RSS had also announced that they would not allow Sikhs to have their own calendar. Soon after, Dhumma convinced the SGPC President to change the calendar without consultation with the Panth.

2. November 2011 – Sharing stage with notorious Sikh butcher, Izhar Alam

Parkash Badal granted a clean slate to the butcher of Sikhs, former DGP, Mohammed Izhar Alam, by honouring him with a Siropa during the inauguration of Hazrat Haleema Maternity and General Hospital run by the Wakf Board at Malerkotla on 6^th November 2011. After the SGPC elections, both SAD (B) and Sant Samaj were scorned by Sikh organizations for remaining silent about allegations against Izhar Alam.  It was finally after pressure by International Sikh bodies that Baba Dhumma publicly asked Badal to clear his stance on Alam.  As seen in the picture above, Baba Dhumma has shared the stage with Izhar Alam in the past.

3. December 2011 – Officially joins hand of support to Prakash Badal and his Akali Dal (B)

In 2005, Baba Dhumma had requested Sri Akal Takht Sahib to summon Parkash Badal when he labelled Sant Jarnail Singh Bhindranwale a terrorist and member of Congress (I) during a debate in India’s Vidhan Sabha. The announcement that the so-called official Jathedar of Damdami Taksal will support SAD (B) leaves one to question: “Would Sant Jarnail Singh Bhindranwale ever allow such misconduct by Damdami Taksal?”

4. March 2012 – Baba Dhumma honors the victory of Prakash Badal in elections

At the oath taking ceremony held at Chappar Chiri, Baba Dhumma gave a Siropa in support of Prakash Badal. The same Prakash Badal with his new government appointed DGP Sumedh Saini, who participated and orchestrated genocidal crimes against Sikhs, as the new Inspector General of Punjab Police.

5. June 2015 – Dhumma led Damdami Taksal awarded ‘Panth Rattan’ to Avtar Singh Makkar (SGPC President)

Damdami Taksaal (Mehta) held a Samagam to honor Shaheeds of 1984 where Baba Dhumma gave Panth Rattan award to SGPC head Avtar Singh Makkar at Gurdwara Sahib in Mehta. The same Avtar Singh Makkar had banned in the same month saying ‘Khalistan Zindabad’ in Sri Harmandir Sahib complex and had his Task Force beat countless Singhs that gathered to remember the 1984 Sikh holocaust and give their respects to the martyrs of Khalistan.

6. December 2013 – Refused to support “Bandi Singh Rehae Morcha”

When Bhai Gurbasksh Singh started the “Bandi Singh Rehai Morcha” from Gurdwara Amb Sahib, many Sikh personalities became involved.  One person however remained missing until the very end.  This was Baba Harnaam Singh Dhumma.  When Bhai Gurbaksh Singh was struggling at Amb Sahib, Baba Dhumma spent much of the time in Mumbai.  He came to Bhai Gurbaksh Singh’s support at the very end, just days before the morcha was sabotaged.  He has since not taken up the issue with the Punjab Government, despite being a strong ally.

7. September 2015 – Supported the pardoning of anti-Sikh cultist ‘Baba Ram Rahim’

Ram Rahim attempted to impersonate Guru Gobind Singh Ji and mock the Amrit Sanchaar ceremony of 1699, landing him in trouble with Sikhs. With protests that followed Sikhs attained martyrdom and were attacked by his followers. With a list of criminal cases against him, including rape, murder and castration of male followers, the Badal appointed Jathedars of the Takhts gave him pardon which was justified and supported by Baba Dhumma. As a consequence of this, Sant Samaj fired Baba Dhumma as being President of Sant Samaj.

8. October 2015 – Baba Dhumma fails to attend protest at Bargarhi against Beadbi of Sri Guru Granth Sahib Ji.

During the countless beadbis of Sri Guru Granth Sahib Ji and the Kot Kapura killings of innocent Sikh protestors, Baba Dhumma and his faction took a back seat and didn’t come to the forefront. Many had expected that Baba Dhumma would be on the forefront and put pressure on the government considering his close links with the Badal ruling party. Due to his silence and inaction, on 13^th October 2015, someone in the Sangat of his USA controlled Gurdwara in Fresno, removed his photograph from the gallery.

9. November 2015 – Called for a boycott of Sarbat Khalsa 2015

On 28^th October 2015, Baba Dhumma with a section of Sant Samaj had a meeting with the Prakash Badal and Sukhbir Badal to stop the planned Sarbat Khalsa in November 2015. Baba Dhumma along with CM Prakash Badal appealed to the Sikh community to boycott the Sarbat Khalsa. He refused to acknowledge the Sarbat Khalsa 2015 gathering as Sarbat Khalsa and nor does he acknowledge the Panth chosen Jathedars, as supposed to the Badal appointed rejected Jathedars.

10. May 2016 – Has his hitmen attack Bhai Dhadrianwale

Baba Dhumma did a speech at Gurdwara Bangla Sahib criticising Bhai Ranjit Singh Dhadrianwale for violating Maryada. 25 days, Bhai Dhadrianwale gives a response and calls Bhai Dhumma a ‘Sarkari Sant’ on the stage. In reaction to this, Baba Dhumma had assassins from his group stop Bhai Dhadrianwale and his cavalcade in the excuse that they were Sikh serving cold drinks as part of ‘Chhabeel’. After stopping the assassins of  Baba Dhumma’s group attack Bhai Dhadrianwale’s vehicles and attempted to murder him, however, instead Sikh preacher, Bhai Bhupinder Singh, got shot dead in cold blood.  Baba Dhumma made comments to the press afterwards that they will provide legal costs for the murderers and that is what happens when people criticise Damdami Taksal.

References:

Dhumma a lackey of KP Gill & Badal: Baba Lakha Singh (2007), http://www.Panthik.org/articles/3685

Baba Dhumma’s Picture Stolen from Gurdwara Nanak Parkash (Fresno) (2015), https://www.sikh24.com/2015/10/17/california-baba-dhummas-picture-stolen-from-gurdwara-nanak-parkash-fresno/

Bhindranwale aide is taksal chief (2003) – http://www.tribuneindia.com/2003/20030619/main10.htm

Message: In the first part of stanza 27, Guru Nanak draws a text portrait and depicts the wonderful abode of the Almighty. It seems like an artist’s striking portrait of a king’s court and his courtiers, singing of his glory and applauding!

Guru Nanak likens the harmony in nature with that of a musical group, where a director directs the players of different musical instruments, and many singers together sing in unison to the same tune.

How wonderful this all is: all components of the universe, air, water, fire, etc. perform their functions and roles in a mutually supporting manner. Those who are respected on earth, like the pundits and learned ones, they too acknowledge the Divine. Even gods and goddesses are doing the divine bidding. Their inclusion here shows that while human beings worship them, they themselves acknowledge the Creator.

With vivid poetic beauty and imagery, the stanza depicts that all created entities: musical and natural, historical and mythological, earthly and heavenly, temporal and spiritual (and whether they physically exist or were merely believed to be existing) are perishable unlike the Creator; hence, unworthy of worship. Only the Almighty is immortal and eternal, and worthy of worship.

So why put your trust or faith in anyone other than the omniscient and omnipresent Divine? Adore only the One, whom all, everyone and everything, adore! 

Keen to Explore further:
Guru Nanak uses the expression gaavahi repeatedly in this stanza to stress that creation is “singing” to the One Reality. Singing the praises of the Creator is an allegoric expression, which signifies that everything, animate and inanimate, abides harmoniously by the laws of the all-pervading divine Force. For example, the way the elements, air, water, and fire, etc. do what they are meant to do, so too should human beings carry out their duties in accordance with the laws of the universe.

“Singing” here can also be understood to mean the sound created by the dance of life expressed in carrying out the purpose for which it was intended: air to blow, fire to burn and water to flow.

“Singing” can also be understood to mean “in praise of,” which implies a kind of seeking: thus we, the ascetic, the sage, the pundit and the gods, are all seeking the Source.

“Singing” can also be viewed as the pursuit of excellence in each one of us as we seek to transcend our limitations. Guru Sahib is here pointing to excellence in speech and language, music, knowledge, and above all, awareness.

Etymology: For (1): From Sanskrit saṁsmaarayati (causes to remember) → Prakrit saṁbhaaria (remembered, reminded of) → Sindhi sambhaaraṇu (to recollect), Punjabi samaaranaa (to recollect).

For (2): From Sanskrit saṁbhaarayati (causes to bring together, prepares, maintains) → Prakrit saṁbhaalia (supported) → Kumauni samaalṇo (to support, to take care of), Old Marwari samaa(haa)lai (takes care of).

The Beauty of Jap Ji Sahib
A Poetic Rendition Part 6

Pauree 17 
Countless, chant Your Name; countless are filled with your love. 
Countless, perform rituals; countless more practice austerities. 
Countless, recite the Vedas aloud. 
Countless are those who practice yoga, renouncing the world. 
Countless, practice devotion, and contemplate Your virtues.
Countless seek the Truth; countless are the benefactors.
Countless are the warriors, with battle-scarred faces. 
Countless practice long spells of silence.
How can Your Creative Potency be described?
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, The Eternal and Formless One.

Pauree 18
Countless fools live in blind ignorance. 
Countless thieves usurp from others.
Countless tyrants rule by force.
Countless cut-throats profit from killing.
Countless sinners keep on sinning.
Countless liars, wandering lost in falsehood.
Countless wretches eat others’ filth.
Countless slanderers are burdened by their calumny.
Nanak, the lowly, speaks his mind.
I cannot even once be a sacrifice to You. 
Whatever pleases You is the only good done,
You, The Eternal and Formless One.

Pauree 19 
Countless names, countless places,
Inaccessible, unapproachable, beyond reckoning are the celestial realms. 
Even to call them beyond reckoning – is to carry the weight on your head.
From the Word comes the Naam; from the Word, comes Your Praise. 
From the Word comes spiritual wisdom, singing the songs of Your glory.
From the Word come written and spoken words and hymns. 
From the Word comes destiny, inscribed in us.
But the One who wrote these Words of destiny – 
no words are written on His forehead.
As He ordains, so do we receive.
The created universe is the manifestation of Your Name. 
Without Your Name, there is no place at all.
How can I describe Your Creative Power?
I cannot even once be a sacrifice to You. 
Whatever pleases You is the only good done, 
You, The Eternal, the Formless One.

Pauree 20
As grubby hands and feet – or a body smeared with dirt,
Water washes clean.
As clothes soiled by pee stains,
Soap restores to their sheen.
The Mind when tainted with sin
Is cleansed by communion with the Word.
The virtuous and the sinner are not mere labels
But the result of actions recorded.
As you sow, so you reap.
Says Nanak, by Your Hukam do we come and go.

A common sight in the city these days is Sikhs distributing chilled rose milk to passers-by on the roads on scorching summer afternoons. At a time when drinking water seems expensive, they are distributing flavoured milk for free. Setting up temporary camps across Delhi, they work tirelessly to ensure they can reach out to as many people as they can. With a smile on their faces, they hand over glasses after glasses to pedestrians, rikshaw-pullers, two-wheeler riders and anyone with a parched throat. And they do it without obligation. Without discrimination. Without moral arrogance. 

The same selfless desire of service is seen when they work in the Gurdwaras, the place of worship of Sikhs. There are middle-aged well-to-do men mopping the floors; women in finery making chappatis in the kitchen for the langar where anybody and everybody irrespective of caste, class and religion is welcome. Kids run with buckets of dal serving anyone whose plate is empty. They work in the Gurdwara with as much sincerity and devotion as they would at their homes serving their close friends and family. 

The concept of ‘seva’ or service is what inspires this devotion towards serving humanity. ‘Karseva’ or selfless service is meant to be done without any desire of a reward. The aim is to simply serve, to bring joy or relief to someone else, to help someone who needs it. That sentiment is evident when Sikhs tirelessly devote themselves in community works like these.

The concept of seva is pure and selfless. It can be done anywhere and in whatever way. The only intention is to help others. There have been Sikhs who have removed their turbans to save drowning people as the rest of the world looked on. There have been Sikhs who have set up langars in war-stricken Syrian territory to help refugees. 

One of the most endearing things about the faith is its egalitarian nature. There are no caste distinctions in Sikhism. It must have been a revolutionary concept in the old days when caste was of utmost importance, so much so that Shudras suffered extreme cruelty at the hands of the upper castes. The caste system exists in the country even today. 

The Sikh community has produced some of the bravest armymen and sportspersons. We are not saying that other communities lag behind in intention and numbers, we are just saying that the sentiment to do good and serve others runs very strong in Sikh culture. 

While rich business communities fight for reservation, the religious fanatic fight to ban women from entering temples, and restaurants refuse entry to poor kids (the recent case of a Connaught Place eatery), Sikhs are restoring our faith in humanity making us believe there is still hope for this world. 

ਮੁੰਦਾ (muňdaa)
Meaning: noun: Earrings; large glass earrings worn by yogis.

Quote:
ਮੁੰਦਾ ਸੰਤੋਖੁ  ਸਰਮੁ ਪਤੁ ਝੋਲੀ   ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ॥
muňda saňtokh   saram pat jholee   dhiaan kee karahi bibhoot.
(The divine-centred people) make contentment their earrings, effort/work their begging bowl and sack, and divine consciousness their ash (that the yogis use to smear on their bodies). – Guru Nanak Sahib, Guru Granth Sahib, Page 06

Message: In this verse from pauri 28, Guru Nanak addresses the insignia of the yogi and what it stands for: split ears adorned with earrings to signify the subjugation of desires; a begging bowl and bag slung over their shoulder symbolizing a break from the householder existence.

A patched coat and an ash-smeared body as a reminder of death and mortality; and a staff, which stands for yogic powers, are other symbols referenced in this pauri.

The Guru advises us to work hard and to earn a living rather than abandon the householders’ life and go around begging. Instead of piercing the ears, one ought to cultivate contentment by being happy with what one has. Be in awareness of the all-pervasive presence of the Divine rather than smearing the body with ash to show detachment from the world.

He further says, make awareness of your mortality, your tattered cloak; the body your means of spiritual experience; and faithfulness your method and staff.  Instead of linking to any sect or group, befriend all and treat everyone as equal.  Conquer your mind and you will conquer the world, the worldly temptations.

Thus, armed with a disciplined mind and modest appetites, a Guru-centred person is committed to working the divine will by fully engaging in the affairs of the world.

Etymology: From Sanskrit mudraa (seal, signet ring) → Pali muddaa (seal, stamp) and muddikaa (signet ring) → Prakrit muddaa/muddiaa (seal, ring) → Sindhi muṇḍra (seal) → Punjabi mundar (earring).

ਭੁਗਤਿ (bhugat)
Meaning: noun: Food, especially made as an offering to yogis.

Quote:
ਭੁਗਤਿ ਗਿਆਨੁ  ਦਇਆ ਭੰਡਾਰਣਿ   ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ॥
bhugat giaan   da-i-aa bhaňdaaraṇ   ghaṭ  ghaṭ vaajahi naad.
(For the divine-centred people) wisdom is the food, compassion is the distributor of this food, and recognition of the unstruck melody within every heart is the sound (naad). – Guru Nanak Sahib, Guru Granth Sahib, Page 06

Message: This verse from pauri 29 continues the theme we began in the previous pauri, namely, Guru Nanak’s emphasis on the importance of cultivating the qualities of inner environment. Here, the Guru picks on the ritual of bhandaaraa (container or a depository for food) practiced by the yogis. It entailed a formalized offering of food (called bhugat) by an appointed distributor called a bhandaaran (usually a woman). A sound, called naad by the yogis, made by a conch-like instrument permeated the background.

Guru Nanak uses the terminology of the yogis in making his point. Make divine knowledge your food, he advises them, and compassion the distributor of this food. Listen to the unstruck melody within every heart.

Further to this, the yogis consider Gorakh Nath as their master (Gorakh, his name, and Nath means master). They claim to possess occult powers and the ability to perform miracles which would strike awe in the minds of the people.

Guru Nanak advocates, adopt the Almighty, the controller of the entire universe, as your Supreme Master. Abandon claims of supernatural powers as these illusionary beliefs are diversions that lead one astray and away from divinity. Humans receive their shares by the cosmic order, not through any other entity.

In a nutshell, seek higher wisdom, be kind, and stay divine-centred.

Etymology: From Sanskrit bhukti (enjoyment, eating; food).

ਮਾਈ (maa-ee)
Meaning: noun: Mother, Mother Nature (Maya).

Quote:
ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ   ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ॥
ekaa maa-ee jugat viaa-ee   tin chele parvaaṇ.
It is believed that a mother (Mother Nature or Maya), by some mysterious method, gave birth to three disciples (offspring). – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: Guru Nanak here refers to ancient mythology, which believes that Mother Nature through some mysterious method conceived and delivered three commonly accepted disciples (principles). These are expressed as the creator of the world (Brahma), the storekeeper and provider (Vishnu), and the destroyer (Shiva).

But in truth, Guru Nanak tells us, the One Itself is hidden behind the manifest (phenomenal world) or universe. Creation, sustenance, and destruction happen as It wills.  How strange it is that the Almighty, who operates the universe, watches over everyone but they (Maya and her disciples) cannot see it.

The message is that, the Divine Himself is all in all. He alone is beyond the influence of Maya. Everyone else, whether gods or semi-gods, is under the influence of the world and its snares.

Therefore, bow and seek only the Omnipotent, and shed all other supports.

Etymology: A metaphoric modification of Maya, from Sanskrit maayaa (supernatural power, skill, illusion, fraud) → Pali/Prakrit maayaa (illusion, fraud, trick) → Old Bengali maa (illusion), and maaee (mother), which comes from Sanskrit maatri/maatrikaa (mother) → Pali maataa → Prakrit maayaa/maai → Lahṅdi/Punjabi maaee (woman/mother) and Sindhi maaee (respectful address to a woman); comparable to Bhojpuri/Awadhi/Hindi/Marathi maaee (mother).

Quote:
ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ   ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ॥ 
aades tisai aades. aad aneel anaad anaahat   jug jug eko ves.
(The divine-centred people) salute and bow only to the One, who is the root of all, who is beyond any form and colour, who is without any beginning, who is indestructible, and same throughout the ages. – Guru Nanak Sahib, Guru Granth Sahib, Page 07

ਠੀਸ (ṭhees)
Meaning: noun: Boasting, bragging.

Quote:
ਨਾਨਕ  ਨਦਰੀ ਪਾਈਐ   ਕੂੜੀ ਕੂੜੈ ਠੀਸ॥
naanak  nadree paa-ee-ai   kooṛee kooṛai ṭhees.
Nanak: (The union with the Divine) is attained through divine beneficence, (all other claims) are false and boastings of a liar (idle talk). – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: A common perception about the Almighty is that He resides somewhere above us, beyond human reach; to be able to meet Him, one has to rise to heights like climbing a mountain or stairs. However, the Divine does not have a physical form and the seeker is not likely to find Him on a high point physically. He is within us and around us.

In stanza 32, Guru Nanak explains that one cannot reach the Divine by the mere repetition of His Name or by a mantra. One cannot reach Him merely by wishing it either. One has to earn it through sincere effort and good deeds. But, effort in itself will also not amount to anything without divine beneficence. If one thinks otherwise, it is like an earthworm, who upon hearing the birds in the sky, foolishly tries to imitate their flight.

The pauri is a caution against those who brag or boast about their spiritual accomplishment when they are simply imitators.

ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸਭੁ ਕੋ ਕਰੈ   ਵਿਰਲੈ ਹਿਰਦੈ ਵਸਾਇਆ॥ 
ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ   ਮੋਖ ਮੁਕਤਿ ਤਿਨ ਪਾਇਆ॥
Everyone chants the Name of the Lord with their mouths, but only a few enshrine it within their hearts. Nanak: Those who enshrine it within their hearts attain liberation or salvation. -Guru Amar Das, Guru Granth Sahib, Page 565

Quote:
ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ॥ ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ॥ 
aasaṇ loi loi bhaňdaar. jo kichh paa-i-aa su ekaa vaar.
The seat and the storehouses of the Creator are in every realm of the universe. Whatever was put in these storehouses was put in once and forever. – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: The all-pervading Creator is present everywhere and He has provided His resources for all of His creation, in every part of the universe. Whatever was put in these storehouses was put in once for all, an inexhaustible supply that needs no replenishment. Having created this wonderful creation, the Creator is constantly taking care of and providing for it without any deception or greed.

The stanza reiterates that the Almighty’s place of dwelling and provisions are everywhere. The Almighty and His resources are in all places and He Himself creates and takes care of everything, and therefore there is no need of any other deity as a creator or provider, etc.

Etymology: From Sanskrit aasan (sitting, seat) → Pali aasan (seat) → Prakrit aasaṇ (chair, stool) → Sindhi aasaṇu (cloth for sitting on), and Punjabi aasaṇ (stool, seat).

ਧਰਮ ਸਾਲ (dharam saal)
Meaning: noun: Place to practise righteousness.

Quote:
ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ॥
raatee rutee thitee vaar. pavaṇ paaṇee agnee paataal.
tis vich dhartee thaap rakhee dharam saal.
There are nights, seasons, dates and days; air, water, fire, and upper and nether regions. In that setting, the Creator has established earth as a place to perform righteousness. – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: With this verse from pauri 34 begins the description of the spiritual realms (khands). At the outset of the spiritual journey, we find ourselves located in the realm of righteousness (dharam khand), the world of time, space and mind, which we inhabit and are most familiar with. Guru Nanak’s description is a work of sublime beauty.

All creatures and things carry out their roles naturally as per their innate nature. For example, the planets and stars perform their functions to give days, nights and thhe various seasons. Elements like air, water and fire all function according to their nature. Insects, birds, animals and numerous other creatures and human beings are placed on the earth together. Humans are expected to learn and play their allotted role, just as nature does.

The planet earth is seen as an arena for the practice of righteous action (dharam). The human body is the means to carry out this action. It is in this body that we make choices that determine our fate and are enabled for rewards. 

This realm is the stage of spiritual awakening, where we awaken to the right orientation. We receive according to our actions and deeds performed. The blessed are those who are honoured for their good deeds and for remembering the role and purpose of human life.

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ॥
This is the conduct of dharam khand. The conduct and action of giaan khand follows. – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Etymology: Blend of dharam from Sanskrit dharm (righteousness, morality, virtue, law, etc.) + saal from Sanskrit shaalaa (shed, stable, house) → Pali/Prakrit saalaa
→ Prakrit saal → Hindi saal (hall, house, school).

Following the attack on Bhai Ranjit Singh Dhadrianwale, the issue of ‘Sikh Rehit Maryada’ (code of conduct) has come to the fore.  Bhai Ranjit Singh Dhadrianwale was attacked on May 17 by followers of Baba Harnaam Singh Dhumma.  While Dhadrianwale escaped the attack, one of his aides, Bhai Bhupinder Singh Khasi Kalan was killed.  Since then, supporters of Baba Harnaam Singh Dhumma have tried to use the issue of Maryada not just to justify the attack, but also seek amendments to the Sikh Rehit Maryada that was approved by the SGPC in 1945.  From the recent incidents following the killing of Bhai Bhupinder Singh, opponents of the Sikh Rehit Maryada have made this reservation their weapon to oppose Bhai Dhadrianwale and defend Baba Harnaam Singh Dhumma.

Lately, along with supporters of Baba Harnaam Singh Dhumma, several of his opponents who also have reservations about the Sikh Rehit Maryada have been making claims that the 1945 document was not approved by the Panth, nor was it stamped by Sri Akal Takht Sahib, the highest temporal seat of the Sikhs.  These people are stating that Sikh preachers like Dhadrianwale “committed blasphemy” by adopting the Sikh Rehit Maryada and hence the attack was justified.

Baba Dhumma’s UK supporters give threat: “More ‘Chabeels’ to come”

How close Dhadrianwale is to the Sikh Rehat Maryada is a different question.  My point here is to discuss the relevance, importance, authenticity, need and aim of the Sikh Rehat Maryada which is being published by the Shiromani Gurdwara Parbandhak Committee (SGPC) for decades. The SGPC, Delhi Sikh Gurdwara Management Committee (DSGMC), Pakistan Gurdwara Parbandhak Committee (PSGPC), Sikh Missionary College (Regd) Ludhiana, Guru Gobind Singh Study Circle, and other major Sikh organizations get copies of this maryada printed in large quantities and distribute them among the Sikh Sangat free of cost. The sections of the Panth are fully dedicated to the Akal Takht and consider the Sikh Rehit Maryada as their base.  In addition, several other organizations, including the Akhand Kirtani Jatha and even factions of Sant Samaj who have different views on some issues, are also respectful of the Sikh Rehit Maryada and follow it as a base.

It is a well known fact that this maryada was not drafted by any single person or organization.  The Sikh Rehit Maryada was adopted in 1932 by a 50-member committee (including representation from Stockton (California), Myanmar (Burma) and Malaysia), with opinions from 21 additional correspondents on August 1, 1936.  Ever after it was adopted by the SGPC general house, criticism continued to pour in, however, the document has since remained as a minimum baseline for all Sikhs to follow.  A few factions, including the Damdami Taksal, have kept reservations on some points.  However, it is still prevalent that Sant Giani Gurbachan Singh Bhindranwale and Sant Jarnail Singh Bhindranwale, 12^th and 14^th heads respectively of the seminary, had a positive approach on this maryada despite differences.

Giani Gurbachan Singh commonly said that Taksal’s own maryada is not that of the entire Panth and the ‘Sikh Rehat Maryada’ is the common baseline for the Sikhs. While Sant Jarnail Singh Bhindranwale stayed at Nanak Niwas for several years, and had the capacity to bring amendments, but he chose to focus on more important issues.  Sant Jarnail Singh also used to forbid his students to impose Taksal’s own maryada at the Akal Takht, the highest temporal seat of Sikhs.  Sant Ji used to say that a single organization cannot temper with the Akal Takht’s maryada which is approved by the panth.  A lot needs to be learnt from these Gursikhs, who despite having differences with the Sikh Rehit Maryada, understood the need for having a common minimum requirement for the Sikhs.

Today, the Panth is amidst a major chaos.  We are lacking good leadership and have lost control of most of Panth’s institutions to political parties.  What we need today is to get rid of negativity and bias and interpret the Sikh Rehit Maryada through a positive mindset.  For example, one can question that the Sikh Rehat Maryada asks to recite three morning banis only. However, we can also interpret this statement to state that a Sikh must recite at least three banis, and there is no limit to recite extra banis.

The Sikh Rehat Maryada should be considered a “common minimum programme”, akin to the process followed by political parties who come together despite differences.  In politics, every party has its own ideology and position on various issues. When they join hands, they follow a common minimum programme. Similarly, every section of the Sikhs may have differences with others, still there are many points which are common among them. The ‘Sikh Rehat Maryada’ represents these common points.  In a nutshell, the Sikh Rehit Maryada plays the role of the common minimum programme which is necessary for Panthik unity and integrity.

The issue of Maryada has once again been brought to the fore and we are fighting over small differences.  Perhaps it is a test for the Panth to see if we can survive a Khalsa Raj if we were given power.  If we were given power, will we allow others to practise Sikhi as per their understanding or will we force our views on others?  We must remember that before the last Sikh kingdom – the time of Maharaj Ranjit Singh, there were misls which had countless differences, however, when they were attacked, these misls came together to defend the Panth.  Are we willing to do the same?

 ਜੋਰੁ (jor)

Meaning: noun: Power, strength.

Quote:  ਜਿਸੁ ਹਥਿ ਜੋਰੁ   ਕਰਿ ਵੇਖੈ ਸੋਇ॥ ਨਾਨਕ  ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ॥

jis hath jor   kar vekhai soi. naanak  utam neech na koi.

Message: Pauri 33 of Jap Ji states that the Primal Entity created everything and set the hukam in action. Every action and reaction is happening under cosmic laws and nobody can change that. Even the sense to speak, remain silent, ask for something or the ability to give is innate in us. This also applies to life, death, authority, or obtaining knowledge. All these apply universally, no one should therefore think he or she is any better or worse off than others are.

Do not pride yourself that you have the power over anything or anyone. There is none high or low, none superior or inferior to another.

When the divine vision is attained, all appear equal; and there remains no distinction of good and bad, or of high and low. – Ramakrishna, an Indian mystic, 1836 -1886

Notes: This does not mean that the individual responsibility is cancelled or that it preaches a fatalistic outlook on life. It only suggests that as life and everything pertaining to it is directed by divine will, which an individual will cannot force, it is best to find within oneself what divine will is and to attune oneself to it in a state of equipoise (sahaj).

Etymology: From Persian zor (force, strength, power, might, etc.)

Quote:
ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ॥ 
giaan khaňḍ mahi giaan parchaňḍ. tithai naad binod koḍ anaňd.
In giaan khaňḍ, knowledge reigns supreme. In that realm, the bliss and joy, akin to hearing divine symphonies and festivities, are experienced. – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: Pauri 35 moves on to the second mystical stage of development, the realm of knowledge (giaan khand). Noteworthy is Guru Nanak’s emphasis on the continuity between action and knowledge, a reminder that knowledge and action go hand in hand, that one without the other is futile.

Guru Nanak describes this experience as ‘knowledge reigns supreme’. One experiences the music of the soul, the spiritual joy and bliss akin to hearing wonderful divine symphonies. The knowledge of existence of not one but many planets and people, deities and demons, devotees and their instructors, and kings and emperors is revealed. 

The point is that knowledge and wisdom enlarge our vision to comprehend the nature and the truth about commonly held beliefs. Ours is not the only planetary system. There are so many more in the universe; so many suns, so many moons; so many deities, and so many sources of life and life forms.

The foremost step in this process of spiritual advancement is to discard superstitious beliefs and mythical notions, and adopt a rational attitude in life. Clarity is gained through the right kind of knowledge and understanding. Only by shedding old mythical notions, do we advance to experience purity of the mind and enter the next realm of spiritual elevation.

It stretches our mental horizon by developing an appreciation of the vastness of creation and our relative physical insignificance. This realization creates a feeling of immense awe and wonders and shatters our misplaced self-centered pride.  

Education is the kindling of a flame, not the filling of a vessel. – Socrates

ਦੇਖੌ ਭਾਈ ਗਾਨ ਕੀ ਆਈ ਆਂਧੀ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ॥
O Bhai! See, the storm of spiritual wisdom has come. It has blown away all the thatched huts of delusion, and torn apart the bonds of Maya. – Bhagat Kabeer, Guru Granth Sahib, Page 331

Etymology: Blend of giaan (knowledge) + khaňḍ (realm, zone).

ਸਰਮ ਖੰਡ (saram khaňḍ)
Meaning: noun: The realm of effort or diligence.

Quote:
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ॥
saram khaňḍ kee baṇee roop. tithai ghaaṛat ghaṛee-ai bahut anoop.
The characteristic of saram khand is internal beauty. In that realm, consciousness is sculpted to a state of incomparable beauty. – Guru Nanak Sahib, Guru Granth Sahib, Page 08

Message: Pauri 36 of Jap Ji describes the realm of spiritual effort (saram khand). With right knowledge, we are now to mould or sharpen the mind. This suggests the deepening of ones connection with the creative force behind everything so that one can become creative in one’s life.

The characteristic of this realm is creative potency and internal beauty. At this stage, intellect, awareness, understanding, and sense of discernment, are disciplined and awakened. The awakened consciousness is then shaped to the level associated with enlightened and divine beings.

Right perception, right knowledge, and right conduct together constitute the path to liberation. – Jainism

Etymology: Blend of saram, from Sanskrit shram (labour) + khaňḍ (realm, zone).

ਸਚ ਖੰਡਿ (sach khaňḍ)
Meaning: noun: In the realm of truth.

Quote:
ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ॥
sach khaňḍ vasai niraňkaar. kar kar vekhai nadar nihaal.
In the realm of Truth, the Formless One resides, who, having created His creation, watches over it blissfully. – Guru Nanak Sahib, Guru Granth Sahib, Page 08

Message: Sach khand or the realm of Truth is the abode of the Timeless and Formless One that reveals infinity, a state that is beyond description.  

This is the stage where a seeker ultimately reaches and enjoys the divine presence and the bliss of union with the Creator. Here, one sees that the all-pervading Creator creates, watches over creation, bestowing blessings through His beneficence. In that stage, one realises the vastness of the universe, with galaxies and planets which are beyond count. One realises that the entire creation is operating according to hukam, the divine phenomenon/plan. To give a full and accurate account of experiences in this realm would be like chewing on steel, an impossible task (kathnaa kardaa saar).

Notes: The mention of sach khand in Jap Ji Sahib symbolizes the highest spiritual state where one attains the realisation of the ultimate Truth. On the other hand, however, sach khand, according to Bhai Gurdas, a devout and scholarly Sikh of the Guru period, is the association of the wise and virtuous (saadh sangat), where seekers congregate to achieve the goal of life (realisation of Truth):

ਸਾਧਸੰਗਤਿ ਸਚੁ ਖੰਡ ਹੈ ਵਾਸਾ ਨਿਰੰਕਾਰੇ॥
Saadh sangat is the sach khand where the Formless One resides. – Bhai Gurdas Ji, Vaar 19/38

Etymology: Blend of sach, from Sanskrit satya (true, truth, promise) → Prakrit/Pali sachch → Sindhi sachu and Punjabi sach + khaňḍ (realm, zone).