Concreting History in the name of progress

I can't get over this. For those that don't know me, I am very fond of food, technology, travel, Gurmat Sangit, Sikh History and of course, Sikh Arts and Culture. It makes me so frustrated and sad that in the name of progress original historical art and architecture are being destroyed for new, shiny, big, vah vah effect slabs of useless marble and stone.

Gurmeet Rai (archielogical preservation expert and wife of Raghu Rai - famous photographer) wrote this scathing rebuke to the SGPC leadership and administration. Please see - http://www.sikhsangat.org/publish/article_849.shtml

It is amazing that her keen discerning intellect is aware of the power and imagery of Gurbani in relation to nature and environmentalism. Members of the SGPC, I am sure can quote loads and loads of Gurbani more than Gurmeet. However, they fundamentally lack the intellect to apply in their daily lives or in the running of our Gurduaras and organizations. What use is Gurbani if it is not applied? Application to our lives is what makes it a living philosphy. Otherwise it will become one of the thousands of scriptures of ancient wisdom that only shows up in academic and historical studies. Gurbani interpreted into active life is like the budding trees in spring. Mere recitation and rote memory with no application makes the reciter into dry wood.

ਸੂਕੇ ਹਰੇ ਕੀਏ ਖਿਨ ਮਾਹੇ ॥
ਅੰਮ੍ਰਿਤ ਦ੍ਰਿਸਟਿ ਸੰਚਿ ਜੀਵਾਏ ॥1॥

ਗਉੜੀ ਮਹਲਾ 5

The glance of infinite wisdom (ammrit) puts life in the lifeless.
It makes dry wood, green in an instant

Nanak V, Raga Gauri

On a visit to Darbar Sahib, Amritsar, in 2004 I visited Gurduara Baba Atal which is within the complex just beside the rest houses. I had heard of the destruction of art and architecture in the building. Here are some pictures. Lime green bathroom tiles, whitewash...its quite ugly. I had heard that some protestations had stopped the destruction and so you can see the state. I don't know what it looks like now.

Picture 0 - Gurduara Baba Atalrai ji


Picture 1 - this is what the intricate work on the walls looks like.


Picture 2 - whitewashing of the ceiling

Picture 3 - neon-green (lime-green) bathroom tiles!!

Picture 4 - The brass/golden part is left. Arghh...the panjabi infatuation with Gold!!

An Ode Part 3 - Fascinating story of virtues...

The final pauri of Basant ki Var is a story of fascinating realization. The rain falls, the buds start showing, its beautiful, something's there. But then, boom! The flowers bloom, the grass suddenly turns green, leaves everywhere, sunlight and pleasant weather, it fascinating. The conclusion of Basant ki var presents this fascinating progression. It begins with a series of questions that have been tickling the minds of human kind since time immemorial. What are the origins of the universe and does there exist an Almighty Power that runs the universe? The answers can be realized, the Guru says, only through the experience of simran. We Sikhs mistakenly equate simran with the chanting of words (in our case: Vahguru), either in solitary or in the congregation with accompanied music. The Guru, on the other hand, clarifies that simran is the larger package of action that encompasses three different facets:

1. vocalizing (ਕਹਨਿ) – through actions and deeds and by bringing the Guru’s revelations (bani) to life - real life by living the teachings. The essence of this action is provided in the form of Guru Nanak’s revolutionary Three Golden Rules – nam japo, kirt karo, vand chako.

2. internalizing (ਧਿਆਇਨਿ)– by really understanding bani and realizing that our lives are to be lived as Guru inspired individuals

3. listening (ਸੁਣਨਿ)– in the form of reading, listening and singing the virtues of Vahguru as bestowed to us in the form of the Guru’s revelations – gurbani.

Those that do all three of the above, they are considered bhagats - true practioners of life. Not only are they bhagats, they are beautiful bhagats (ਸੇ ਭਗਤ ਸੁਹਾਵੈ)

BTW, Notice how all of the three golden rules is in turn referring to the original subject of simran – nam japna and simran are pretty much the same thing on a higher level.

I will explain this in a later post with multi-dimensional analysis using a triangle for visual cognition. Something I learnt at the Air War College National Security Forum last year. See the pics in previous posting.

Anyway, back to Basant ki var - final pauri - with a transcreation attempt.

ਕਿਥਹੁ ਉਪਜੈ ਕਹ ਰਹੈ ਕਹ ਮਾਹਿ ਸਮਾਵੈ ॥
ਜੀਅ ਜੰਤ ਸਭਿ ਖਸਮ ਕੇ ਕਉਣੁ ਕੀਮਤਿ ਪਾਵੈ ॥
ਕਹਨਿ ਧਿਆਇਨਿ ਸੁਣਨਿ ਨਿਤ ਸੇ ਭਗਤ ਸੁਹਾਵੈ ॥
ਅਗਮੁ ਅਗੋਚਰੁ ਸਾਹਿਬੋ ਦੂਸਰੁ ਲਵੈ ਨ ਲਾਵੈ ॥
ਸਚੁ ਪੂਰੈ ਗੁਰਿ ਉਪਦੇਸਿਆ ਨਾਨਕੁ ਸੁਣਾਵੈ ॥3॥1॥

From whence did the One arrive, where does the One reside and into what does the One merge? Can any individual estimate the vastness of Vahguru? We all know that all of creation is the manifestation of the One. Everyday there are some that listen, internalize and vocalize the virtues of the One. As a result, these blessed individuals are beautified with true life. The Ultimate One is unfathomable and unapproachable through regular senses, no one is capable of equating themselves with the One. Nanak wants to share the fascinating story of the One: The True Guru is capable of making the self realize the One inside!

3rd Pauri, Ode in Basant, Nanak V

An Ode Part 2 - Fresh and transformed anew...

The second pauri of Basant Ki Var provides imagery of a gruesome battle scene which is transformed into a victory just like the dryness of winter transforms into a spring like freshness. The battle is between the self (oneness of Vahguru) and ego (the foundation of the five vices). The sickness and suffering are not merely physical. Where there is frustration, where there is lack of confidence, where there is doubt, where there is distraction, there is sickness of the soul. A Sikh of the Guru is devoid of frustration, doubt and distraction and the Sikh of the Guru is the showcase of confidence. When ego engulfs a Sikh’s life – it is death. When, with the assistance of the Guru, a Sikh realizes the Vahguru within – it is life. Touched by the Guru, inspired to act per hukam via seva simran, death never comes again for a Sikh.

ਪੰਜੇ ਬਧੇ ਮਹਾਬਲੀ ਕਰਿ ਸਚਾ ਢੋਆ ॥
ਆਪਣੇ ਚਰਣ ਜਪਾਇਅਨੁ ਵਿਚਿ ਦਯੁ ਖੜੋਆ ॥
ਰੋਗ ਸੋਗ ਸਭਿ ਮਿਟਿ ਗਏ ਨਿਤ ਨਵਾ ਨਿਰੋਆ ॥
ਦਿਨੁ ਰੈਣਿ ਨਾਮੁ ਧਿਆਇਦਾ ਫਿਰਿ ਪਾਇ ਨ ਮੋਆ ॥
ਜਿਸ ਤੇ ਉਪਜਿਆ ਨਾਨਕਾ ਸੋਈ ਫਿਰਿ ਹੋਆ ॥2॥

The five powerful vices have been destroyed asunder within those individuals that have given their selves to Vahguru in the form of complete and true simran.
The merciful Vahguru now resides within them and they walk the true path of life.
All sickness and illness of the soul depart; every day is begun anew and fresh.
Day and night nam is internalized and death like frustration never disturbs again.
Nanak is glad to see that from whence they came (Vahguru), they merge again as one because of simran.

2^nd pauri of an Ode in Basant, Nanak V

Everyone's Friend

I will get back to the basant ki var transcreations next time. However, we need to talk about this rare video. My friend, Nampreet Singh sent this to me today. Goto the link for a sample of a rababi rendition of a bandish in dhrupad, tal is dhamar. The sabad is taken from maru ki var on page 1096 of Sri Guru Granth Sahib.

First of all, I have been replaying the sample all day today. Notice a couple of things. First, Bhai Gulam Mohammed Chand is so "into" the singing. He moves around, smiles, is excited, has perfect voice balance, its just amazing. Secondly, the bani comes through so gracefully and smoothly - he has it memorized.

Recently, I spent some time with Gyani Dyal Singh in Boston and he mentioned to me that you will notice the difference in the ras of kirtan between those that sing from memory (bani kant) versus those that sing from the pothi or from a piece of paper. He said, Bhai Randhir Singh ji's kirtan or Baba Attar Singh's (Mastuane vale) kirtan was not classical or always in raga, but it had ras (depth and beauty) because they used to sing from memory and with love and devotion...only then was it also pleasing to the ears of the sangat. He mentioned that back in the day, no ragi was allowed to sing on stage until they had gone through atleast 5 to 6 years of training.

Anyway, here is the sabad link for the rababi kirtan sample.

ਮ: 5 ॥
ਸਜਣੁ ਮੈਡਾ ਚਾਈਆ ਹਭ ਕਹੀ ਦਾ ਮਿਤੁ ॥
ਹਭੇ ਜਾਣਨਿ ਆਪਣਾ ਕਹੀ ਨ ਠਾਹੇ ਚਿਤੁ ॥2॥

Nanak V
My friend-Vahguru is everyone's friend.
Vahguru's heart is brimming full with love for everyone.
Everyone knows, their friend-Vahguru will never break anyone's heart.

Okay, this is a salok in maru ki var. There are two vars in raga maru. This one is solely by Guru Arjan Sahib (Nanak V). Notice the language of the salok. It is in a language called lehindi. Words like "mainda, habh, habhe etc. are from this language. If I am not mistaken it is more west panjab language, around rawalpindi etc. Also remember, saloks in the vars of Guru Granth Sahib are supporting material for the pauri. A collection of pauris is a var. Well, guess what: salok is in support of the pauri that a lot of us know about. "ja tu mere val hai ta kia muhchanda, tudh sabh kich mainu soupia ja tera banda...". It makes so much sense when we read the whole section. Oh yes, another interesting thing. A salok and a dakhane is the same thing. In this maru ki var, Guru Arjan Sahib has used both saloks and dakhanes - dakhane is the word for salok in lehindi. Understanding the bantar (the make up - system) of the saloks and vars gives a better understanding of the bani and the message. Fascinating isn't it? Well to me it is :-) !

Now listen to Bhai Ghulam Mohammed Chand again once you know what he is saying and where it came from.

An Ode Part 1 - Blossom in Spring

Basant ki var is on page 1193 of Sri Guru Granth Sahib. It is a var with no saloks. It is very rare to find a var without any saloks. The other one that comes to mind is Ramkali ki var by Satta and Balvand. Anyway, I was browsing through other Sikh blogs and was amazed at a common thread emerging regarding basant and the bani of basant. I remember we organized a Gurmat Sangit Darbar - Rag Basant last year in Toronto. It was an amazing success. We should do it again this year.

ਬਸੰਤ ਕੀ ਵਾਰ ਮਹਲੁ 5
ੴ ਸਤਿ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇ ਕੈ ਹੋਹੁ ਹਰਿਆ ਭਾਈ ॥
ਕਰਮਿ ਲਿਖੰਤੈ ਪਾਈਐ ਇਹ ਰੁਤਿ ਸੁਹਾਈ ॥
ਵਣੁ ਤ੍ਰਿਣੁ ਤ੍ਰਿਭਵਣੁ ਮਉਲਿਆ ਅੰਮ੍ਰਿਤ ਫਲੁ ਪਾਈ ॥
ਮਿਲਿ ਸਾਧੂ ਸੁਖੁ ਊਪਜੈ ਲਥੀ ਸਭ ਛਾਈ ॥
ਨਾਨਕੁ ਸਿਮਰੈ ਏਕੁ ਨਾਮੁ ਫਿਰਿ ਬਹੁੜਿ ਨ ਧਾਈ ॥1॥

Transcreation humbly submitted:

One Universal Spirit, Truth, Guru, Grace

Dear Brother,

Upon internalizing Vahguru’s nam, my sleeping mind awakens just like the sapling buds burst into life in spring. This is indeed a fortunate time, this beautiful season (this human life is a fortunate opportunity the time as humans is precious). Just as the whole creation blossoms as a result of the spring showers, so does the mind and body of the one who is drenched in the love of Vahguru become enlightened. Upon creating a relationship with the sadhu (Guru), all the filth and dirt (confusions and frustrations of the mind) are cleared. So, Nanak too internalizes this immaculate nam. As a result, the cycle of doubt, fear and confusion is transformed into pure life - no more frustrations!

Nanak V, Pauri 1 of an Ode in Raga Basant, Holy leaf number 1193 of Sri Guru Granth Sahib

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P.S. - note that the sirlekh (heading) of the var is basant ki var mehalu 5. Usually it is mahala not mahalu. Prof. Sahib Singh explains this is simply a variation on how Guru sahib wrote headings. It means "body 5". So Nanak in the 5th body. That is why I always write Nanak V for Guru Arjan, or Nanak III for Guru Amardas. Emperors in the past were named like this. The Guru is our sovereign, it is becoming common to see our Gurus referred to as such.

The Gurus in human form were all the same divine light (jot) that exists today in the Granth and Panth.

Introduction to a Friend

ਸਲੋਕ ॥
ਦਰਸਨ ਪਿਆਸੀ ਦਿਨਸੁ ਰਾਤਿ ਚਿਤਵਉ ਅਨਦਿਨੁ ਨੀਤ ॥
ਖੋਲ੍‍ ਿਕਪਟ ਗੁਰਿ ਮੇਲੀਆ ਨਾਨਕ ਹਰਿ ਸੰਗਿ ਮੀਤ ॥1॥

I am in a constant search for a realization of Truth.
The Guru has burst open the door and led me the find my "Friend" - the True Truth!
(Nanak V - in Raga Jaitasri)


Indeed darsan (ਦਰਸਨ) is not merely a vision through the eyes. Darsan is more of a realization within. This salok is a prelude to a powerful chant (ਛੰਤ) on the subject of Friend. Pg. 703 of Sri Guru Granth Sahib