Artee and Sikhi – KARMINDER

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| Opinion | 10 March 2015 | Asia Samachar |

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By Karminder Singh Dhillon

The following are some pertinent points to consider pertaining to the ritual of Aartee. The points are drawn from the view point of Gurmat and Gurbani.

  1. There is NO Banee in the Sri Guru Granth Sahib (SGGS) titled “Artee/ Artee/Aartee“.
  1. ThePanth accepted and Akaal Takhat sanctioned Sikh Rehat Maryada (SRM) does not sanction the “performance” of Artee. Article 4(s) of the SRM prohibits the conducting of Artee in the presence of the SGGS.
  1. Arteeis a Brhamnicical / Hindu RITUAL. It is performed on a statue of a deity with lighted lamps, fire, a plate, particular movements and chants – all in the name of cleansing / purifying etc. The ritual uses lighted lamps that number from 1 to 100 that are arranged on a plate. The plate is circled four times at the feet of the deity, twice at the belly, once on the face, and 7 times around the body. It is a clear and definite ritual that is conducted in accordance with their faith and beliefs.
  1. Rituals have no place in Sikhi and are deemed to distract the seeker from the true path.
  1. The Sikhi principle derived from Gurbani is that there is NO need for the ritual of Artee, because Artee is already taking place – already happening in nature.
  1. The Sikh is advised to appreciate this NATURAL Artee and to connect with the Creator of this Artee.
  1. There is ONE SINGLE shabad (not Banee) in Dhnasri Raag titled Artee written by Guru Nanak – Gagan Mei Thaal, Rav Chand Deepak Bane. Points 4, 5 & 6 above are derived from this shabad.
  1. Sikhs who insist on performing Artee in the presence of the SGGS claim that Guru Nanak went to the Jagannath Mandir and instructed the Brahmins on the correct way to do the proper Artee. They further claim that the shabad Dhnasri M: 1 was addressed specifically to the Jagannath Brahmins.
  1. Jagannath or Mandir or Bhraminis NOT mentioned in Dhnasri M: 1. There is however historical mention outside of the SGGS that the Guru did go there.
  1. HOWEVER, the Shabad Dhnasri M: 1 is NOT addressed to the Brahmins or Hindus. If it was, then it would be written in third person.
  2. The shabad (Dhnasri M 1) is addressed directly to God (Kaisee Artee Hoe, Bhavkhandna TERI Artee). The word TERI is first person. So Guru Nanak is addressing God directly and exclaiming what a wonderful Artee of Yours is already taking place (HOE).
  1. If Guru Nanak was addressing the Brahmins, the verse would be in third person as (Kaisee Artee Hoey, Bhavkhandna OHDEE, Artee, or USDEE Artee).
  1. In any case, the Brahmins of Jaganath perform the same ritual of Artee today that they have been performing for centuries.And they will likely continue doing so.
  1. Therefore if anyone claimed that Guru Nanak tried to get them to change or stop their ritual would also have to say that Guru Nanak’s quest ended in failure because Guru Nanak did not succeed in changing them, and that Guru Nanak’s Dhnasri M: 1 had no effect whatsoever on them. The truth of the matter is the shabad Dhnasri M: 1 is addressed to us Sikhs, it is for us Sikhs, and it is asking us to abstain from ritual and teaching us the futility of ritualistic Artee.
  1. The Jagannaath story is therefore propagated by those Sikhs who desire and want to perform the ritualistic Artee as part of Sikhi practice. The Jaganaath story gives them the pretext to do so.  Such Sikhs know that Bhramanical Artee will never be accepted by Sikhs in general.  So they have tried to give it a “Sikhi” flavour.  To achieve such an aim these Sikhs have replaced the chants of the Brhamanica mantras with some selected shabads from the SGGS.
  1. Since there is NO Banee in the GGS called Artee,  those Sikhs who want to do the Artee Ritual, have MADE UP their own “Banee” consisting of ten shabads by pulling 5 shabads from all over the GGS, and  5 from  OUTSIDE the SGGS and started singing it as a “Banee.” Some have taken the RITUAL to new lows by lighting lamps, using fire, a plate, adding movements etc. In doing so, these Sikhs have brought in exactly what the Gurus wanted us to discard – RITUAL. Reading /singing a collection of shabads while performing a ritual does NOT sanctify the ritual or make it into acceptable Sikh practice. It actually portrays the utter ignorance of those performing the ritual.
  1. Performing Artee while singing 5 shabads from Gurbani is a display of the height of ignorance. The reason is that 4 of these shabads are stinging critiques and condemnations of ritual and Artee.  The fifth shabad (Gopal Tera Aartaa) is NOT even remotely connected to the concept of Artee.
  1. The authors of Amrit Kirtan are guilty of creating this non-existent “Banee” and their ignorance shows when they included one shabad of Bhagat Dhana that reads “Gopaal Tera Aarta, Jo Jan Tumree Bhagat……). The word is AARTAA and they have taken it to mean AARTEE.  This is laughable. AARTA means slave, and is certainly not the masculine of the feminine AARTEE. This is what happens when people don’t pay attention to the meaning of Gurbani.
  1. In the two remaining shabads the word “Artee” does not refer to ritual, but takes the philosophical meaning to the word Artee – meaning joy.
  1. Five more compositions of the non-existent Artee “Banee” are taken from OUTSIDE the SGGS and attributed to the tenth Guru. They contain within their content words like “flowers, bells, lamps, drums etc and appear to be purposively selected to suggest that all these paraphernalia are sanctioned by our Gurus. If indeed the tenth Guru did partake in the ritual of Artee and he wanted Sikhs to do the ritual, then we would have to believe that in so doing, he was going against the tenets of the SGGS, SikhiGurbani and all the preceding Gurus. Such a thought is preposterous.
  1. Sikhs who continue to do this RITUAL are largely those who have not understood the messages of Gurbani. At the very least they have not even understood the messages of the shabads from the SGGS they sing during their so called Sikh Artee. There are some who have an agenda to prove that Sikhs are simply a branch of Hindus. The rest is BHED CHAAL – sheep upon sheep jumping of the cliff of ritual and ignorance into the abyss of spiritual darkness.

May the Guru bless all Sikhs with wisdom of Gurbani. – Asia Samachar (10 Mar 2015)

 

Karminder Singh Dhillon, PhD (Boston) writes on Gurbani and Gurmat issues in The Sikh Bulletin, USA. He also conducts Gurbani Katha in local Gurdwaras. He is currently running an Understanding Sohela Class at Gurdwara Sahib Petaling Jaya on Sundays 7 – 9 pm. He is based in Kuala Lumpur.

 

[ASIA SAMACHAR is an online newspaper for Sikhs in Southeast Asia and surrounding countries. We have a Facebook page, do give it a LIKE! Visit our website: www.asiasamachar.com]

 

 

SOME RECENT ARTICLES BY THE SAME AUTHOR:

Giani Rann Singh – the Passing of an Era (Asia Samachar, 26 Jan 2015)

Lohree, Birthdays, Culture and New Year (Asia Samachar, 21 Jan 2015)

Kee Lohraa Aa Gya (Asia Samachar, 13 Jan 2015)

Moshi Moshi debacle and Sikh Reht Maryada (Asia Samachar, 12 Jan 2015)

 

19 COMMENTS

  1. A very good write up but it needs an open mind to appreciate the facts.
    Please note the definition of “aarti” given in the dictionaries is as follows:
    noun
    1.
    a Hindu ceremony in which lights with wicks soaked in ghee are lit and offered up to one or more deities Dictionary .com

    • A particular Hindu ritual, involving candles made from clarified butter.
    Read more at http://www.yourdictionary.com/aarti#wiktionary#yeDFh3EtSIeO0sAI.99

    ) a Hindu ceremony in which lights with wicks soaked in ghee are lit and offered up to one or more deities
    [C21: Hindi]
    Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014
    Please note the word HINDU.
    Another matter is that no aarti was done for all the Gurus in human form then why the need to do it for GGSJ.

  2. Sikh means pupil;
    But all I see in above comments is, every other “Sikh” is trying to ” teach ” & be the ” Master ”
    Please live your way & let others live their way ; Do not decide/influence other person’s beliefs;
    Waheguruji is there to decide ” who is right & who is wrong ” that is His right only.

  3. One of the best and simplest rebuttals of Aartee that Sikhs do blindly. Well done paajee! Keep it up. If Yu need support we are behind you.

    Harcharan singh singapore

  4. Kumar Ji Thank you for your comments. I agree with you. You answered the question for me. i quote from your comment “The irony is clear. If we carry on doing all the artis that we want, then we will never get to the understanding of what Gurbani is trying to tell us. ……. And if we get to the understanding, then we will not want to do any arti or other ritual.” This is the most important part. The understanding. Our Gurdwaras are not geared to share this understanding. The hukum nama is rarely explained. There are screens for the translation but more often there is not sewadar to operate the computer. So no knowledge is transferred. The kritan jathas have 15 or 20 minutes of time given to them. The squeeze 2 or 3 Shabads into that time frame and are in a hurry to rush to the next Gurdwara for another program. So who is keen on giving an explanation. No explanation no understanding. Yes one can go to the special classed conducted to explain Gurbani but what about those who only can find time to come the Gurdwara. The Gurdwara committee has a responsibility to pass on the knowledge or Gian to the next generation.

    You see a person who is having a habit good or bad will feel very guilty of not performing the act or the habit. What we need to do is to infuse the individual with knowledge. Once the knowledge or Gian comes in, his brain will start to question his own act or the habit. The individual will elevate his/her level of consciousness and stop performing the act or habit voluntarily, that is out of his or her own free will. Once a decision is made out of a free will it will be followed. The other alternative is to exert force to ban a practice and have some one to enforce the new practice.

    If my son is smoking i can not force him to stop tomorrow morning. This will be cold turkey treatment. He will suffer withdrawal symptoms. This son will not smoke in front of me but find a way around to do it behind my back.

    It takes 21 days to fix a new habit. I will advise my son to read the book and gradually reduce the smoking till one day he can give up. Similarly if i am doing the Arti now i have to gain knowledge or Gian from Sri Guru Granth Sahib Ji to a point where i realize that again may i quote from your comment ” Gurbani is our Guru. More specifically, the spiritual messages contained within Gurbani is our Guru. One cannot do an arti over Gurbani.” Just as you said correctly there must be a realization. This realization comes from understanding the message. Understanding comes from shared knowledge.

    Let me share with you my own personal experience. I grew up in Penang. My Gurdwara was Wada Gurdwara Penang. One day i came in to do my “matha tek” and was made an example by the late Hari Singh who happened to be on stage talking about the right way to do a “matha tek”. He told the sangat that every one should do their “matha tek” like me. I was just about 15 years old then. This gave me lot of motivation and my ego became very big. I started adding more items to my ” matha tek” i started going around the Sri Guru Granth Sahib. Doing a ” matha tek” on each corner. I even started ” matha tek” to the room where Guru ji is resting at night.

    All this was observed by our Giani ji. His name was Giani Bulb. Yes like an electric Bulb. He called me one side one day and asked me if i was in a Gurdwara or a Mandir. He advised me that in the Gurdwara you just do one” matha tek” He advised me to change. Instead of doing all the matha tek all over he advised that i take a hukum after my one “matha tek” and go back and understand the hukum and try to apply it in my life. He said just think in your heart of the problem or issue you have. Ask for help during your one “matha tek” and take a hukum. He advised me that Guru Ji will talk to you through the hukum. Apply the message from the hukum in your life and your life will change for the better.

    I felt very guilty but could not change immediately. I did all the matha tek that i was doing for the next few days as it was already my habit. I gradually stopped it over a few weeks. The advise was very good. Up to today i carry on this practice. Giani Bulb had removed the darkness from my mind. I strongly believe what you say “Gurbani is our Guru. More specifically, the spiritual messages contained within Gurbani is our Guru. One cannot do an arti over Gurbani. Giani Bulb saved me by giving me the Gian. So i am a Giani in the making. For me a Giani is a person with knowledge.

  5. Col Rendhawa’s conclusion is best described as “having your cake and eating it as well.” Such a stand may be suave and tactful in the business world, but when it comes to the issue of ritual in Sikhi, such a stand is ironical and absurd.

    The col says “ Do all the Artis you want but make sure you do not miss out on understanding the meaning of what Gurbani is trying to tell us.”

    The irony is clear. If we carry on doing all the artis that we want, then we will never get to the understanding of what Gurbani is trying to tell us. And if we get to the understanding, then we will not want to do any arti or other ritual.

    Imagine the irony if Guru Nanak had said “carry on throwing all the water you want to the Sun, but do not miss out on understanding my message (which is that your act is futile).”

    Imagine the irony of a father who gives a book titled “Smoking Causes Cancer” to his chain smoking and cancer stricken son and says “you can carry on smoking all the cigarettes you want, but make sure you do not miss out on understanding the messages of this book.”

    Gurbani is our Guru. More specifically, the spiritual messages contained within Gurbani is our Guru. One cannot do an arti over Gurbani.

    But if our Guru is the physical book, the paper, the ink, the rumallas, the palki and all the other paraphenilia – then our Guru becomes the equivalent of a statue worthy of idol worship – then doing an arti would indeed be appropriate.

  6. Dear Friends
    I grew up singing a sabad Guru Nanak took birth in this world and the mist of illusion was lifted and i got the light of knowledge. Knowledge is Gian. I have always been taught by the Sikh religious teachers who have come into my life to always not be led by my nose like a buffalo. I have been always been advised to ask why?. They told me that God has given you a brain to think and question everything. They told me if you Question you will get the Knowledge which is Gian. Over many years you will become a person of knowledge. They said in Punjabi this person is called Giani

    I have kept this very close to my heart and use this as my ruler to measure any situation or practice. The story of sending water to the sun a common ritual practiced by our Hindu brothers till today and Guru Nanak Dev Ji’s example of sending water in the opposite direction was a clear illustration of the futile action of sending water to the sun. Guru ji was trying to pass a message that do not practice rituals.

    I look at the practice of Arti using the above early life learning. First the Siri Guru Granth Sahib is not an idol. We can idol worship it if we want. To me the Siri Guru Granth Sahib is a book of divine knowledge and the light that was to come after Guru Nanak Dev j’s taking birth. I can do the Arti Ritual but the light will not shine. It can be my way of showing respect and reverence to the Siri Guru Grnth Sahib. To gain the light and to liberated i still have to read, understand and practice the teachings and apply the knowledge enshrined in the holy Granth.

    So let us not waste time arguing about these things. All these Hindu practices crept into the Gurdwara’s due to a period in history of the Sikh religion when we lost control of to the Mahant’s. I tolerate these and understand why they are there.

    Do all the Artis you want but make sure you do not miss out on understanding the meaning of what Gurbani is trying to tell us. Most of all applying the teachings in your daily life. The light will shine when your level of consciousness is lifted. Once your level of consciousness is lifted you will become a Giani.

  7. Ritualism has crept into our Gurdwaras like cancer. Sikhs need to wake up and realize that their spirituality is being corrupted by these rituals – all of which are imported from elsewhere.

    Artee is one such ritual. Those who create such awareness should be applauded. Oblivious Sikhs who contribute towards the spread of such cancer should wake up from their slumber of ignorance and correct their ways.

    People who deliberately spread the cancer should be exposed for what they are – individuals persons with deviant agendas, or self-serving or both.

    If the writer of this excellent piece is a “fool” and “moorakh” as suggested by the commentator (ironically ?) calling herself Gurkirpa Kaur, then the creators of the Sikh Rehat Maryada – a document which clearly states that artee is NOT to be performed – are also “moorakhs”? What about the Akaal Takhat that has sanctioned this Rehat Maryada? Are they “moorakhs” too? And what about the Sikh Panth that is fighting against the forces of derawaad and bhramanwaad to run their Sikhi in accordance with this SRM? Fools too?

  8. The trouble is many others with snatan mind and thoughts would disagree.

    With incense, lamps and ghee, I offer this lamp-lit worship service.

    Before we do the Āratī we must have bathed (ishnān) and wear clean clothes or bānā. We then get the lanterns (dīve), put ghee into them, add a wick, and light them. We place a number of these on a platter (thāl). These are then to be circumabulated in front of Guru Maharaj. Another member of the Guru’s sangat can do the conch (sank), another can take care of the incense (dhūp).

    Perfume or (gand) can also be sprayed. Somebody obviously must do the Chaur Sahib. Flowers (pushap) can be offered as a bouquet, garland, or petals thrown respectfully over Guru Sahib. The Āratī – Āratā should be sung in a loud clear voice to the correct rhythm, this takes practice but there are a number of recordings on the internet that you can learn from.

    Karah Prashād should be served to the Guru’s sangat.

    I have put a link later on of Akali Baba Mann Singh his sons. Akali Nihangs Singh Khalsa: Baba Darshan Singh, Baba Maghar Singh and Baba Surjant Singh doing the Āratī – Āratā.

    Is it against Gurmat?

    A number of misguided modern-Sikhs say that this practice is Hindu or ritualistic. If we are to remove everything from the Khalsa Panth that has the slightest relation to the Hindu Dharam we would have nothing left. For example the Indian Princes used to keep Chaur, incense, war-drums, conch, flags, etc. All of these items were connected with their Royalty. In the same way the Āratī – Āratā is Bhaktī, as we are affirming and respecting the True King, Sache Pātshāh, Dhan Adi Sri Guru Granth Sahib Maharaj! It is also our duty to recite this as it is our liturgy, as we have seen before. We do it to daily honour our Guru. This is a great thing to do. Therefore, in the Āratī we take Adi Guru Granth Sahib to be the living Guru, and we are paying our respects by standing and offering incense, ghee-lanterns, and singing with devotion more than anything else (lehu ÁratÅ ho puraK niraVjan satigur pçjahu BÁÅ). We consider the Guru to be a manifestation of Vahiguru and hence why we do pūjā of Maharaj. Vahu Vahu bāṇī Niraṅkār hai! This is not idol worship, after all we put the Guru to bed, in sukhāsan, do bhog to offer food, give Maharaj rumalle, and do the Chaur Sahib and Ardās infront of Guru Maharaj. This is the respect of the sargun, and the singing the shabad is worship of the nirgun Parmātmā. Giani Ditt Singh was a prominent member of the Singh Sabha reform; he was against ritualism and managed to stop the traditional ritual of Āratī (lit. remover of darkness), of using lamps and incense to make a devoted supplication before Akal Purakh in Sikh temples. It is no surprise that before becoming a Sikh he was a Gulābdāsī, a sect that is known to be fiercely against any form of ritualism. He wrote the Gurmat Āratī Prabodh on the subject. He called this practice false and stated he wanted to stop it. He states that that the Āratī would take place with lanterns at Sri Harmandir Sahib (verse 14), but he criticises it heavily. He mentions those imposters who wear blue, i.e. Nihang Singhs, and the Nirmale as sinners for doing this practice (verse 4). Stating, ‘they stand infront of the Guru with fire, Oh Saints’ (verse 6). He was of the belief there should be no joti or dhūp either, lantern or incense (verse 14). Giani Ditt Singh was of the belief that this practice started after the Guru’s reign at Harimandir Sahib (verse 17). If standing with a lantern infront of the Guru is Hinduism, then why do we stand behind the Guru with a metal object full of hair (Chaur Sahib)? This question seems disrespectful and that is how Giani Ditt Singh’s work was seen by traditional Sikhs, as being nastik, or cynical towards to the devotional practices of dharam.

    He even notes this in his work. He then gives lengthy quotations of scripture in his poetry that is a conversation between ‘Khalsa’ and ‘Gobha Singh.

    However, he does not quote Sri Dasam Granth Sahib, in which Guru Gobind Singh states:

    DUp jgwie kY sMK bjwie kY sIs invwie kY bYn sunwieE ]

    Dçp jagÁei kÄ saVK bajÁei kÄ sÅs nivÁei kÄ bÄn sunÁeio.

    They burn the incence and blow the conch and supplicate bowing their heads. This verse obviously contradicts his argument, and does he make mention of any others ritual of Adi Guru Granth Sahib, other than incense. Giani Ditt Singh was successful and the beautiful lanterns were stopped from being presented as a humble supplication before Adi Guru Granth Sahib at Sri Darbar Sahib. The Singh Sabha reformers banned this in Punjab, labelling it ‘Hindu.’ Nonetheless it was still found amongst the Buddha Dal, Nirmala, Nanaksar, and Namdhari Sikhs. Jathedar Baba Joginder Singh gave a response to this reformist Sikhism in Srī Hazurī Marayādā Prabodh.

    Where he states that in the evening there is the recitation of the āratī,that contains substantial portions of the Sri Dasam Granth Sahib and Adi Sri Guru Granth Sahib. This is performed standing up, with lamps (dīvā), and was a ritual associated with honouring the ancient Kings of India, Saints, and elders. He was one of the previous Jathedar Baba Joginder Singh, Srī Hazurī Marayādā Prabodh, p. 198.

    Jathedars of Hazur Sahib, and wrote the aforementioned book in defence of this practice as well as other, like the enthronement of the DG, in this work Srī Hazurī Marayādā Prabodh. A question is raised by a Sikh visting Takht Hazur Sahib:

    “Guru Nanak Dev states ‘The universe is the platter, and the sun and moon are the lamps, and the stars are the pearls’, so why must we need to use a platter and lanterns when God has already made them in the Universe?”

    However, if that is the case, then Sikhs should stop using the Chaur Sahib because in the second verse the Guru states:

    DUpu mlAwnlo pvxu cvro kry sgl bnrwie PU lμq joqI ]1]

    Dçpu malÁnalo pavaNu chavaro kare sagal banarÁei PçlaVt jotÅ.1.

    The fragrance of sandalwood, and the wind is the fan. All the vegetation is a flower offering to You. 1.

    Then, why the symbols of royalty like the Whisk (Chaur Sahib)? When the wind is the Lord’s fan? The Adi Sri Guru Granth Sahib is the living Guru of the Sikhs and in the ancient times all kings in India were attended by being fanned by a Royal Whisk, which clearly showed his status. In the same way the lanterns are to show that the ten Gurus are the light in Adi Sri Guru Granth Sahib on this world, and is done out of humility, love and respect. Just like the Chaur Sahib.

    Why is this Āratī – Āratā different to the Gutka?

    As we have seen the Giani Ditt Singh got his way by putting an end to the Aratī – Āratā. Many of the verses from the Sri Dasam Granth Sahib contradicted his argument, so they were removed from the Guṭkā.

    Thankfully, a shortened version is still read. We should keep the original tradition and recite the longer edition of the Āratī – Āratā, only then can we get the full grace from the True Guru. All of the verses in this document were recited at Darbar Sahib, imagine the level of devotion that generated! Some of you who are practicing Nihang Singhs/Singhanis or scholars will know that this document has a few extra lines in places, compared to the Buddha Dal version, this is due to this document being based on the verses found in handwritten manuscripts. I have also added the extra shabads sung by Jathedar Akali Baba Mann Singh Nihang of Guru Nanak Dal. Please listen to the link below while reading the Āratī – Āratā.

    http://www.sikhnet.com/gurbani/artist/jathedar-baba-maan-singh-guru-nanak-dal

    http://www.amritworld.com/pbi/commentary/hazooree_maryada/aarti_bare.pdf

    With the blessings of the Jathedars

  9. Aartee is one of rituals conducted at Takth Hazur Sahib , Nander which I noticed during my recent visit there. Some other points that is against Gurmat Conducted there are putting Tilak on forehead, reading of Rehrass Path, Rumala been put on the person who does Ardass , Akand Path taking place not according to the SRM Maryada, flowers &lamps lighted like a temple and Jatka of goat , which to me is Bipran ke Reet and totally against Gurmat . Hope Veerji Karminder can write and elaborate on this which is me is mind bogling , as it is a one of the 5 Takth. Guru Fateh

  10. I come to this site to educate myself via the articles that are posted. So far, I have not been disappointed, even if some articles appeal to me more than others. This article is among the more informative ones here, even if as Gurcharan Singh pointed out, the issue has already been decided in our Maryada.

    I read the comments section looking for informative discussion. Those in the habit of making baseless attacks against the writers of articles should refrain from commenting or risk being exposed for what they are – shallow and self-absorbed. If that is not an option, then please leave the site.

    Gurkirpa’s comment adds no worth to this site. It is blasphemous to use Gurbani verses to support our shallowness and self absorption. I for one did not connect with your “love you all” attempt to endear yourself with readers. Loving all, calling others fools and disrespecting Gurbani do not go together, at least not in my mind.

  11. There is simply no rational argument to counter on the ritual followed by people blindly and without sound basis.Kudos, for Karaminder Singh putting out so clearly in this instance.This issue is similar to the rag mala, which the SGPC ordered to stop in 1945, but has continued, due to sadh baba influences, to today creating unnessary issues-issue that have been clearly outlined and settled by the Suprem Sikh body-SGPC and the Akal Takhat.

  12. Each of the 21 points in 21 paragraphs is persuasive, well argued, and convincing – as always by the writer.

    As usual people who cannot argue their disagreement rationally and logically resort to name calling, labeling and mocking the messenger – as shown by the first commentator here.

    What is truly appalling is her act of inserting half -verses from Gurbani in a pretentious act to support her name calling.

    Should she care to check out the meanings of the (full) verses she herself quoted, it would be clear to her as to who the real moorakh here is. May the Guru have Kirpa on her to give her such understanding.

    Back to the article – thank you Asia Samachar for carrying this enlightening article on your portal.

  13. Excellent eye opener piece.

    QUOTE: “The rest is BHED CHAAL – sheep upon sheep jumping off the cliff of ritual and ignorance into the abyss of spiritual darkness”.

    Quote of the year, I would think – so accurate a description of so much of what we Sikhs do; and the truth of which is so nicely proven by the comment of Gurkirpa Kaur.

    Congratulations to the author for writing it and to Asia Samachar for publishing it.

  14. Ouch. The truth hurts especially when written so pointedly, factually and logically – as this article obviously is.

    It especially hurts the ignorant and uninformed. One “moorakh” seems to be pricked so deep that she resorts to throwing out a banee verse “Moorkhay Nal Na Lujhieye” without understanding the meaning of it. The real “moorakh” is the one who hurls abuse foolishly at others.

    Articles such as these are eye openers and establish the reputation of this portal. Keep them coming, please and ignore the bhed chaals.

  15. Dear Gurkirpa Kaur. You made some general remarks, and we have shared them here. It would be helpful if you could point out what is misleading in the article. Thanks — EDITOR

  16. My question – at the very basic, like of nursery level rhyming, listen to some others singing arti in their cultures and traditions, If a common Sikh wants to sing Aarti – what should s/he sing? Thanks

  17. Sad indeed that a man with a PhD has wriiten so many points but failed in truly understanding the real meanings.

    He is misleading us & sad that his articles are being uploaded & also marring the reputation of this portal.

    The
    Guru has already warned us to be vary of these kind of people.. Par par gadhi ladiyeh!!!

    Don’t worry what he writes… He is a fool … Morrakheh naal Na lojieh!!!!

    Carry on the devotional Artis & you will be blessed….

    Love you all 🙂

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