The name Gajinder Singh might seem ordinary to many, but for those who understand the relentless fight for the Sikh cause, it stands as a testament to unwavering resolve and fearless dedication.
Known widely as Gajinder Singh, he was a prominent figure in the movement for an independent Sikh state. His life was characterized by a steadfast commitment to his cause, embodying the spirit of a Jala-Watani, a term denoting a person who sacrifices everything for their homeland.
Born on November 19, 1951, in Patiala, Punjab, Gajinder Singh was the fourth among five siblings. His family hailed from Haripur Hazara in Pakistan, a town established by Hari Singh Nalwa, an invincible general of the Khalsa state. This connection to his ancestral village profoundly influenced Singh’s dream of a Sikh state, a vision he pursued with relentless determination throughout his life.
Gajinder Singh’s name first came into international prominence in a dramatic and controversial manner. On September 29, 1981, he, along with his associates Satnam Singh Ponta Sahib, Master Karan Singh, Sirdar Jasbir Singh, and Sirdar Tejinderpal Singh, hijacked an Air India flight from Delhi, diverting it to Lahore, Pakistan.
This act was a protest against the arrest of Sant Baba Jarnail Singh Ji Khalsa Bhindranwale, who had been detained in connection with the murder of Lala Jagat Narayan. Singh demanded the unconditional release of Bhindranwale and highlighted the Sikh struggle on a global stage. Remarkably, despite the perilous nature of their act, the hijackers adhered to Khalsai traditions by immediately releasing the women and children aboard the aircraft.
The roots of Gajinder Singh’s activism can be traced back to the intense period following India’s partition in 1947, during which his family resettled in Patiala. The partition had a profound impact on many Sikh families, and this period of upheaval played a significant role in shaping Singh’s revolutionary mindset.
Gajinder Singh was not just a warrior; he was a poet and a thinker. His literary contributions, including books like “Panj Tir Hore” and “Gangu Di Rooh,” were so influential that they were banned by the Indian government. Over his lifetime, he authored nine books, with notable works such as Panj tir hore, Gangu di Rooh, Wasiyat nama, Suraj te Khalistan, Salakhan Pichey, Same da Sach, Lakir and Sangarsh, Salakhan te Sajni. These writings continued to inspire and motivate the Sikh youth, keeping the spirit of the movement alive.
Singh’s life was marked by struggle and sacrifice. He spent 41 years in exile, with 13 years and several months in prison. Despite the hardships, he remained unwavering in his commitment to the Sikh cause. His writings from this period continued to encourage and embolden those who wavered in their pursuit of freedom.
In recognition of his lifelong dedication, on September 18, 2020, Gajinder Singh was honored with the title of “Exile Sikh Warrior” by Sri Akal Takht Sahib, the highest temporal seat of the Sikh community. This honor acknowledged his relentless fight for the Sikh nation and his unyielding spirit.
Gajinder Singh passed away, but his legacy lives on as a symbol of unwavering dedication to a cause. His life exemplifies the spirit of sacrifice and determination, inspiring future generations to continue the struggle for justice and freedom. His story is a reminder that true leaders are those who remain steadfast in their beliefs, even in the face of insurmountable odds.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
President Tharman Shanmugaratnam and wife with some of the young Sikhs attending the Silat Road Sikh Temple event to commemorate its 100th anniversary on July 6, 2024 – Photo: CSGB
By Asia Samachar | Singapore |
President Tharman Shanmugaratnam noted that the Silat Road Sikh Temple, which commemorates its 100th anniversary this year, has a special place in Singapore history.
He said the gurdwara was founded to serve the first wave of Sikhs who were brought into Singapore by the British colonial government, from the early 1880s, to serve as policemen.
“The Sikhs, who came from the Punjab in north-west India were generally tall and broad in physique. They formed the Sikh Police Contingent in Singapore, which became the nucleus of the Straits Settlements Police Force.
“The second wave of Sikhs came after the partition of India and Pakistan in 1947. Many were Sikh businesspeople, who ran textile shops and department stores around High Street.
“It is a matter of pride not just for the Sikhs, but for all of us in multicultural Singapore, that the culture and traditions of the Sikhs – a minority within the Indian community, which is itself a minority – continues to thrive in our country,” he said in an entry on his social media platform after his visit on Saturday (June 6).
Among others, Tharman, who had donned a white turban, unveiled a mural that will depict the history of the gurdwara and the Bhai Maharaj Singh Ji Memorial over the years, capturing its links with the Singapore Police Force.
On June 15, the gurdwara had its Light Up Ceremony, the first of many events to celebrate its centenary, with Indranee Rajah, Minister in Prime Minister’s Office and Second Minister for Finance and National Development, as the guest of honour.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Hot food prepared at Gurdwara Sahib Thayeze, Mandalay distributed to Irradawwy River flood victims on July 7, 2024
By Asia Samachar | Myanmar |
A Mandalay Sikh community banded together to provide hot cooked food to victims of the River Irrawaddy floods. The Sikhs gathered at the Gurdwara Sahib Thayeze in Mandalay to prepare the food. The photos shared here were the distribution on Sunday (July 7, 2024). For more photos, go here or here.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Paramjeet (left) shaking hands with Jasswant, accompanied by former SNSM jathedars Autar Singh (2nd from left) and Malkith Singh. Paramjeet is holding the Sri Sahib which symbolises the SNSM office. In the background is the SNSM logo
By Asia Samachar | Malaysia |
The Sikh Naujawan Sabha Malaysia (SNSM), a once formidable force in the Sikhi parchaar space in Malaysia and the region, will continue to be led by Paramjeet Singh, with advocate and solicitor Jasswant Singh joining as deputy chief.
Paramjeet, a former aircraft technician with the Malaysian national airline MAS, will serve a second and final two-year term as Jathedar, as the office of the chief of the Kuala Lumpur-based organisation is known. The SNSM constitutions stipulates that the Jathedar appoints the executive committee to steer the six-decade old organisation.
At the AGM on June 29, Jasswant stood against Paramjeet for the Jathedar post, after three other candidates opted to drop out. After a prolonged negotiation, the house decided to make Paramjeet the Jathedar and Jasswant the Meet Jathedar (deputy chief), in keeping with the organisation’s long-standing tradition of avoiding contests, though contests are provided for in its constitution.
In a note shared on its social media platforms, Paramjeet said: “The Sabha remains totally committed and dedicated to our Youth specifically and Sanggat in general, working towards inclusiveness and unity whilst guided by the middle path.”
He said the SNSM would encourage the youth to come forward to participate, organise and serve in its flagship events like Annual and Mini Samelans, Holla Mohalla, Fellowship Camps and Punjabi Bhasa Mela.
“Currently, Sabha is planning to engage and train more sewadars for our projects and events. This will assist in sharing objectives, vision and mission of Sabha and its undertakings.
“We also stay committed to our priority projects at our land, like the construction of hostels and associated infrastructure to accommodate participants for samelans and other camps and more activities,” he said.
Paramjeet, 63, is the 24th jathedar of SNSM, following in the footsteps of his late father, Jai Singh, who served as the 11th jathedar, from 1985 to 1988.
SNSM was once seen as a formidable platform for Sikhi preaching in Malaysia, as well as the region. However, over the years, a number of other Sikh organisations have taken on a more prominent role in bringing the Sikh message to the masses.
However, the organisation, which runs what is easily the largest annual Gurmat camp in the region, in terms of participation, also manages the Khalsa Land, possibly the largest Sikh campsite size-wise in Asia outside of India.
Jasswant is a key member of the team overseeing the development of the 20-acres campsite at Kuala Kubu Bahru, an hour’s drive from Kuala Lumpur. He has also been a regular member of the 5-Pyara team organisation by the SNSM.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Taiping Sikhs big gathering to celebrates the town turning 150 years-old
By Asia Samachar | Malaysia |
Laughter and loving embraces was the seen all around as the Sikh community members of Taiping, the second largest town in Perak after state capital Ipoh, held a hockey tournament for the seniors as well as a dinner with a federal minister as the guest of honour.
Taiping Sikhs came together for a weekend of fun, with some of the older members of the community making their way to the town which is about 48km to the southeast of Ipoh.
“It was a beautiful gathering. It was lovely to see the senior community members turning up for the events,” one of the organising team members told Asia Samachar.
The three-day hockey tournament amongst former Taiping Sikhs Hockey team members, Taiping Sikhs Reunited, ended on July 7. The teams consisted of players from all ages. (Corrected)
Some of the senior members above 70 years-old who took part in the hockey game were Balwant Singh Arjan Singh, Dalbir Singh Partap Singh, Gurnam Singh Saudagar Singh, Inder Singh Arjan Singh, Joginder Singh, Bhupindar Singh, Jagjit Singh Maya Singh, Shera Singh (Telekom), and Savinder Singh.
The next day, Sunday, Digital Minister Gobind Singh Deo joined the community for a dinner.
Taiping Sikhs are part of history. In 2020, they celebrated 100 years of laying of the Gurdwara Sahib Taiping foundation stone.
In 1916, Sri Guru Singh Sabha Taiping (SGSS Taiping) was formed by local Sikhs to manage their affairs. In 1920, the foundation stone was laid to build the Taiping gurdwara, which was completed in 1921. A new double story building was built in 1971.
Taiping Sikhs Seniors v Juniors to celebrate Taiping turning 150
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
Colours of Life: In search of the eternal bliss – Photo: Asia Samachar
By Dr. Devinder Pal Singh| Opinion |
Sikhism, a monotheistic religion founded in the Punjab region of India in the 15th century, places a strong emphasis on a profound spiritual journey towards realizing God and achieving spiritual liberation. At the heart of Sikh philosophy is the idea of progressing through distinct stages of spiritual consciousness. These stages, namely Love, Peace, Freedom, and Bliss, are not just arbitrary steps, but they hold a deep significance in the spiritual growth process. They are closely aligned with the teachings of Guru Nanak and the subsequent Sikh Gurus [1-2]. These stages serve as a structured pathway to spiritual maturity and enlightenment, offering a clear understanding of the spiritual journey in Sikhism.
Stage 1: Love (Prem)
In Sikhism, the journey toward God commences with Love, known as “Prem.” This stage is characterized by the awakening of profound, selfless love for the Divine and all creation. Sikhs express this love through Bhakti, which involves singing hymns (Kirtan), reciting prayers (Nitnem), and engaging in meditation (Simran). The Guru Granth Sahib, the holy scripture of Sikhism, is filled with hymns that express love and longing for God. Love in Sikhism is not confined to personal devotion but extends to selfless service (Seva). Serving others without any expectation of reward is a manifestation of divine love. Guru Nanak Dev Ji emphasized that serving humanity is equivalent to serving God [3-4]. The principle of “Sarbat Da Bhala,” which means the welfare of all, stems from the love for all of God’s creation. This universal love breaks down barriers of caste, creed, and religion, promoting equality and unity. In this stage, the Sikh relies heavily on the Guru’s teachings (Gurmat) to cultivate and nurture love for God. The Guru, seen as the spiritual guide, is pivotal in helping the seeker develop a deep, loving relationship with the Divine. As the individual’s love for God deepens, they begin to experience inner peace. Guru Nanak says:
ਗਾਵੀਐਸੁਣੀਐਮਨਿਰਖੀਐਭਾਉ॥ਦੁਖੁਪਰਹਰਿਸੁਖੁਘਰਿਲੈਜਾਇ॥
Sing (the praises of the Lord), listen (to the teachings), and keep love in your heart. All sorrows and sufferings will be overcome, and you shall experience peace. (M. 1, p. 2)
Guru Nanak emphasizes a holistic approach to spirituality that involves singing the praises of God, attentively listening to divine teachings, and nurturing a loving and devoted heart [5]. This integrated practice helps overcome life’s sorrows and brings about inner peace and harmony. The quote highlights the importance of both devotion and mindfulness in the spiritual journey. The practice of loving devotion and selfless service creates a tranquil state of mind, which leads to the next stage: peace.
Stage 2: Peace (Shanti)
Peace, or “Shanti,” is a natural progression from a life rooted in love and devotion. This stage is a haven of inner tranquillity and equanimity. In Sikhism, peace is achieved through constant remembrance of God (Naam Simran). This practice helps quiet the mind and brings a sense of inner calm, even amidst external chaos. A key aspect of peace in Sikhism is accepting God’s will (Hukam). Sikhs are taught to accept whatever happens as God’s will, which helps them maintain peace of mind regardless of life’s challenges. Peace is also cultivated through mindfulness. Being fully present in each moment and recognizing the divine presence in all aspects of life fosters a deep sense of peace. Contentment is a significant virtue in Sikhism. By being content with what one has and trusting in God’s provision, a Sikh maintains peace and avoids the unrest caused by desires and material pursuits. Guru Arjan advises:
ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਧਰਮੁ ਸੀਗਾਰੁ ਬਨਾਵਉ ॥ Adorn yourself with truth, contentment, compassion, and righteousness. (M 5, p. 812)
Guru Arjan Dev’s quote encourages individuals to cultivate and embody four key virtues: truth, contentment, compassion, and righteousness. By adorning oneself with these qualities, one can lead a spiritually fulfilling and morally upright life. This holistic approach to personal development fosters inner peace and a harmonious relationship with others and the world around them. Establishing peace through acceptance, mindfulness, and contentment sets the stage for the experience of Freedom. With a peaceful mind, the Sikh is ready to transcend material and egoistic bonds and move toward Liberation.
Stage 3: Freedom (Mukti)
Freedom, or “Mukti,” in Sikhism refers to spiritual liberation and release from the cycle of birth and death (reincarnation). It signifies a state of freedom from the ego and worldly attachments. The primary obstacle to spiritual freedom is the ego (Haumai). Guru Amar Das states:
ਜੀਵਤੁਮਰੈਮਰੈਫੁਨਿਜੀਵੈਤਾਂਮੋਖੰਤਰੁਪਾਏ॥
One who overcomes ego and attachment to the material world while still living is spiritually reborn. By dying to the ego and living a life of spiritual awareness, one attains this state of liberation. (M. 3, p. 550)
Guru Amar Das’s above quote emphasizes the transformative process of spiritual awakening. To attain freedom, one must first overcome the ego and detach from worldly desires and attachments while still alive. This ‘death’ to the material and egoistic self leads to a ‘rebirth’ into a higher state of consciousness, where one lives in accordance with divine will and virtues. Ultimately, this journey leads to mukati, the soul’s freedom and union with the Divine. This teaching highlights the importance of inner transformation and self-realization in the path to spiritual liberation [6].
In this stage, the Sikh strives to overcome the ego through humility (Nimrata) and surrender to God’s will. Realizing the self’s insignificance compared to the divine’s vastness is crucial. Freedom involves letting go of attachments to material possessions, relationships, and even one’s own identity. This non-attachment is cultivated by understanding that everything in the material world is transient. Spiritual freedom in Sikhism is characterized by a union with God. This is often described as a state of bliss (Anand) where the soul merges with the divine, experiencing ultimate freedom. The liberated individual lives in accordance with the Guru’s teachings, embodying virtues such as truthfulness (Sach), compassion (Daya), and righteousness (Dharam). This way of life reflects a state of inner freedom and alignment with divine principles. As the Sikh attains liberation from ego and attachments, they naturally begin to experience profound bliss. This bliss arises from realizing their true nature and the presence of the Divine within, leading to the final stage: Bliss.
Stage 4: Bliss (Anand)
Bliss, or “Anand,” represents the culmination of the spiritual journey in Sikhism. It is a state of joy or eternal happiness that arises from living in harmony with the divine will. Joy, as a state of eternal bliss (Sahaj), transcends temporary happiness. This bliss is not dependent on external circumstances but stems from a deep, inner connection with God [5]. Guru Arjan Dev articulates:
ਸੂਖਸਹਜਸਾਂਤਿਆਨੰਦਾ॥ਜਪਿਜਪਿਜੀਵੇਪਰਮਾਨੰਦਾ॥
They are blessed with peace, equanimity, tranquillity, and bliss. By repeatedly meditating and chanting, one lives in supreme bliss. (M. 5, p. 194)
Guru Arjan Dev’s above quote emphasizes the transformative power of continuous meditation and chanting of God’s name. By engaging in this practice, one attains peace, equanimity, tranquillity, and bliss. These states of being culminate in supreme bliss, where the individual lives in constant awareness and connection with the divine. This teaching highlights the importance of persistent spiritual practice in achieving profound inner fulfillment and liberation.
An individual in this stage experiences immense gratitude for all aspects of life. This gratitude enhances their sense of bliss and deepens their connection with the Divine. This stage is filled with a sense of divine playfulness. The Sikh views life as a divine play (Leela) orchestrated by God, engaging with it joyfully and without attachment. Blissful individuals experience a profound sense of oneness with all creation. This unity consciousness brings about a deep sense of fulfillment and peace, knowing that they are an integral part of the Divine. The bliss experienced in this stage radiates outward, positively influencing others. A blissful Sikh naturally spreads happiness and positivity, uplifting the spirits of those around them. To sustain this state of bliss, continual spiritual practice and mindfulness are essential [5]. Regular meditation, gratitude, and engagement in selfless service help maintain this state of being.
Integrating the Four Stages
In Sikhism, these stages are not strictly linear but often overlap and interweave. A Sikh may experience elements of Love, Peace, Freedom, and Bliss simultaneously or move back and forth between stages. Each stage supports and enhances the others, creating a holistic approach to spiritual development. Each stage presents its own challenges that serve as catalysts for growth. For example, the Love stage might bring up unresolved issues from the past, the Peace stage might test one’s patience and resilience, the Freedom stage might challenge one’s courage to break free from societal norms, and the Bliss stage might require constant mindfulness to sustain.
Here are a few practical steps that can help in the progression of the spiritual journey of an individual.
Cultivate Love: Engage in practices that open the heart, such as Kirtan, Seva, and meditation.
Seek Peace: Incorporate Naam Simran, acceptance of God’s will, and mindfulness into daily life.
Embrace Freedom: Reflect on and release attachments, live humbly, and follow the Guru’s teachings.
Celebrate Bliss: Practice gratitude, maintain a playful attitude, and engage in blissful activities.
Conclusion
The four stages of spiritual life, “Love, Peace, Freedom, and Bliss,” offer a comprehensive framework for understanding the spiritual journey in Sikhism. By navigating these stages, Sikhs can achieve a deeper connection with God and realize their true nature, leading to a fulfilling and harmonious life. This journey is deeply personal and unique to each individual, yet the universal principles of love, peace, freedom, and bliss provide a guiding light for all who seek spiritual enlightenment within the Sikh tradition.
References
Sri Guru Granth Sahib (SGGS), 1983 (Reprint), S.G.P.C., Amritsar, p 1-1430.
Sahib Singh. Guru Granth darpan. https://www.gurugranthdarpan.net/
D. P. Singh. (2014, July-Aug.). Relevance of Sri Guru Granth Sahib in 21st Century, The Sikh Bulletin, USA. 17 (7& 8). 18-22.
Devinder Pal Singh. (2019). Universal Relevance of Guru Nanak’s Teachings, The Sikh Review, Kolkata, WB. India. Part -I: 67(11). 15-21; (Part -II): 67 (12). 19-30.
D. P. Singh. (2023). Spirituality – A Gurbani Perspective. The Sikh Review, Kolkata, WB, India. 71 (6): 10-14.
Devinder Pal Singh, Bhai Harbans Lal (2023). Sikhism – A Universal Religion. The Sikh Bulletin, USA 25 (3): 19-21.
Dr. D. P. Singh, M.Sc., Ph.D. is Director, Center for Understanding Sikhism, Mississauga, Ontario, Canada. He is a physicist by training, a teacher by profession and a writer by choice. He specializes in writing on Science, Religion and Environmental topics. Currently, he is working as Director, CanBridge Learning & Educational Consultant to various educational institutions in Canada. Email: drdpsn@gmail.com
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
| Entry: 7 July 2024; Updated: 12 July 2024 | Source: Family
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
The recent incident involving Instagram influencer Archana Makwana, who performed yoga at the Darbar Sahib in Amritsar on International Yoga Day, has sparked a debate on the place of yoga in Sikhism. Following her act of meditation and a headstand on the parikrama path, she faced severe backlash and even death threats, leading to police protection.
This controversy raises important questions about respecting religious protocols. Just as one would follow the dress code at the Vatican or any other religious site, it is crucial to adhere to the decorum/maryada of the Darbar Sahib. Disregard for these norms, whether intentional or not, can lead to significant unrest among devotees.
This has rightly been condemned. If I go to visit the Vatican or St Paul’s Cathedral or any other religious centre, then it’s right that I follow the protocols. I remember some years ago being refused entry into the Vatican because I was wearing shorts. Luckily there were street vendors near by selling jogging bottoms capitalising on what clearly was a regular experience.
Putting no aside the debate about the sanctions that should be applied to the incumbent, who has seemingly given a heat hearted apology, there is a bigger issue about the place of yoga in Sikhi. Many Gurdwaras offer yoga classes, recognizing its physical and mental health benefits. The practice of Kundalini Yoga, particularly associated with the 3HO community founded by Yogi Bhajan, illustrates a fusion of yoga and Sikh spirituality, embraced by many non-Punjabi Sikhs.
However, examining the Sikh scriptures offers further insight. Guru Nanak Dev Ji, in the Guru Granth Sahib, delineates a clear distinction between the external practices of yoga and the inner spiritual discipline that true yoga represents. As he states in the below shabad in Soohee, First Mehla, Seventh House:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ One Universal Creator God. By The Grace Of The True Guru:
ਜੋਗੁ ਨ ਖਿੰਥਾ ਜੋਗੁ ਨ ਡੰਡੈ ਜੋਗੁ ਨ ਭਸਮ ਚੜਾਈਐ ॥ Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with ashes.
ਜੋਗੁ ਨ ਮੁੰਦੀ ਮੂੰਡਿ ਮੁਡਾਇਐ ਜੋਗੁ ਨ ਸਿੰਙੀ ਵਾਈਐ ॥ Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੧॥ Remaining unblemished in the midst of the filth of the world – this is the way to attain Yoga. ||1||
ਗਲੀ ਜੋਗੁ ਨ ਹੋਈ ॥ By mere words, Yoga is not attained.
ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ One who looks upon all with a single eye, and knows them to be one and the same – he alone is known as a Yogi. ||1||Pause||
ਜੋਗੁ ਨ ਬਾਹਰਿ ਮੜੀ ਮਸਾਣੀ ਜੋਗੁ ਨ ਤਾੜੀ ਲਾਈਐ ॥ Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances.
ਜੋਗੁ ਨ ਦੇਸਿ ਦਿਸੰਤਰਿ ਭਵਿਐ ਜੋਗੁ ਨ ਤੀਰਥਿ ਨਾਈਐ ॥ Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage.
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੨॥ Remaining unblemished in the midst of the filth of the world – this is the way to attain Yoga. ||2||
ਸਤਿਗੁਰੁ ਭੇਟੈ ਤਾ ਸਹਸਾ ਤੂਟੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਈਐ ॥ Meeting with the True Guru, doubt is dispelled, and the wandering mind is restrained.
ਨਿਝਰੁ ਝਰੈ ਸਹਜ ਧੁਨਿ ਲਾਗੈ ਘਰ ਹੀ ਪਰਚਾ ਪਾਈਐ ॥ Nectar rains down, celestial music resounds, and deep within, wisdom is obtained.
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੩॥ Remaining unblemished in the midst of the filth of the world – this is the way to attain Yoga. ||3||
ਨਾਨਕ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ਐਸਾ ਜੋਗੁ ਕਮਾਈਐ ॥ O Nanak, remain dead while yet alive – practice such a Yoga.
ਵਾਜੇ ਬਾਝਹੁ ਸਿੰਙੀ ਵਾਜੈ ਤਉ ਨਿਰਭਉ ਪਦੁ ਪਾਈਐ ॥ When the horn is blown without being blown, then you shall attain the state of fearless dignity.
ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਤਉ ਪਾਈਐ ॥੪॥੧॥੮॥ Remaining unblemished in the midst of the filth of the world – this is the way to attain Yoga. ||4||1||8||
Guru Nanak Dev Ji in Raag Soohee – 730
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
And Brothers & Sisters, Brothers-In-Law & Sisters-In-Law, Nephews & Nieces and Relatives.
FUNERAL: 8th July 2024 (Monday) 12pm: Cortege leaves residence No. 35, Jalan RT1, Taman Rawang Tin, 48000 Rawang 1.30pm to 2.30pm: Visitation / Last respect at Samshaan Boomi, Jalan Loke Yew, KL 2.30pm: Cremation (Saskaar)
PATH DA BHOG: 21st July 2024 (Sunday) 9.30 am to 12 noon Gurdwara Sahib Batang Berjuntai
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
