User:Sachkhojacademy/Mukhband Sachkhoj Academy
ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh||
The subject matter of Gurbani is the 1(One) that appears in the beginning of Guru Granth Sahib. Gurbani expounds on the One to whom all the religious thoughts of the world have the fundamental consensual faith. There may be different salutations for that One, may it be Allah, Raam or any other, but the fact is that all of them indeed refer to the same One. But the question is who is that One?
The consensual faith in the One, of all the religious thoughts of the world goes beyond the fact that thy is one. The attributes like:
- thy is formless (hence invisible to eye),
- thy doesn’t take birth and so doesn’t die,
- thy doesn’t have parents (obvious, as doesn’t take birth),
- thy is omnipresent,
- thy is omnipotent,
- thy is present in each being and
- thy command is supreme
are also shared by almost all of the religious thoughts. But as the process of thoughts is dealt with in a deeper way, they diverge and ironically, these attributes themselves get lost down the line. It has been seen that these religious orders shun the fundamental aspects of the One and ultimately resort to explaining something else other than the One. [[Click here to read more...
Among the religious schools of thought, Vedas are the one in which it can be said that the knowledge of One has been dealt with. The Geeta, Shastras and Simritis on the other hand don’t deal with the knowledge. The Qu'ran and the Bible don’t deal with the search for gaining the knowledge of the One, as their primary subject matter. On the contrary, the one and only subject matter of Gurbani is the One. Infact, Gurbani discourages any subject matter other than the One. Gurbani provides knowledge of the One, as is supported by the following line:
guraa eik dhaehi bujhaaee ||
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
(Page 2, Guru Granth Sahib)
Guru Nanak is saying, “O Lord!, please tell me about the One, who is the most beneficent to all the beings of the world”.
As this is coming from Guru Nanak as a question, it proves that the people of the world are unaware of the concept and knowledge of One. Moreover, Gurbani says that thy is the greatest benefactor for ‘all beings’, where beings include not just the humans of the world, but every other creature as well.
Hence, to understand the One, which is beyond the comprehension of man and thought, is not a subject for Sikhs alone, ratherit is one for the entire world. Sikh, as such is not a name of a Dharma. The name of Dharma that Sikhs follow is actually Sach Dharma (True Dharma). The prevalent naming of Sikh as Sikh Dharma is not right, in fact Sikh/Sikhi refers to Sikh Matt (Sikh Wisdom/school of thought). Sikh Wisdom would mean such an intellect that gives the true Sikhya (teaching). All other schools of thought do not provide with the true knowledge of One. If one were to define Sikh Matt, the following lines must be considered.
ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥
sikh math sabh budhh thumhaaree mandhir shhaavaa thaerae ||
ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥
thujh bin avar n jaanaa maerae saahibaa gun gaavaa nith thaerae ||3||
ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸਰਬ ਚਿੰਤ ਤੁਧੁ ਪਾਸੇ ॥
jeea janth sabh saran thumhaaree sarab chinth thudhh paasae ||
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਚੰਗਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸੇ ॥੪॥੨॥
jo thudhh bhaavai soee changaa eik naanak kee aradhaasae ||4||2||
(Page 795, Guru Granth Sahib)
Sikh Matt has been said to be tumhaari. Hence it is the intellect of Lord thyself. Gurbani is not a creation of a person’s mind but has originated from Bibek Buddhi (Divine/Quintessential Wisdom). Guru Sahibaans & Bhagats have just expressed as it occurred to them from their inside via Bibek Buddhi. In the above quoted lines, jeea janth sabh saran thumharee testifies that Gurbani talks about the entire world and does not limit its relevance to any specific place or set of people. Sach Dharam, hence is a universal Dharma (Religion). Such a unifying and all-encompassing Dharma is the need of the hour for the world. Every concept in Gurbani is applicable to each and every person living in the world; not just too Sikhs. This is a different matter that most of the present translations have done a poor job on this front and distorted the meanings so as to trivialize them.
Key point to note here is that Gurbani is the knowledge that has originated from Bibek Budhi whereas most of the prevalent translations/explanations have been done using our inferior intellect. Hence, if Lord thyself through his grace, grants wisdom to a person, then only the proper translations could be done. Gurmukhs are the ones who have been blessed with this wisdom; not the scholars. Scholars don’t consider anyone to have more wisdom that they do, so seeing their cup as already full, they certainly are not looking for any more. Considering themselves to have great wisdom, scholars are generally found to be full of ego whereas the Gurmukh is infact the one who doesn’t have ego to start with.
In the last lines of the above quoted shabad, Nanak pleads that I find everything that thy does, to be good for me. Nanak doesn’t have any wish of his own and so is true for any Gurmukh. The affliction which is regretted by many, seems like a blessing to a Gurmukh.
ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥
kaethiaa dhookh bhookh sadh maar ||
ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥
eaehi bh dhaath thaeree dhaathaar ||
(Page 5, Guru Granth Sahib)
Gurmat is the only one that considers affliction to be a blessing. But the ground reality is that Sikhs have been seen doing prayers to avoid affliction which in turn means, they don’t want this blessing of the Lord. The lines quoted below testify that affliction/adversity is like an elixir of life whereas material prosperity ultimately turns out to be misery/disease of internal life.
ਦੁਖੁ ਦਾਰੂ ਸੁਖੁ ਰੋਗੁ ਭਇਆ ਜਾ ਸੁਖੁ ਤਾਮਿ ਨ ਹੋਈ ॥
dhukh dhaaroo sukh rog bhaeiaa jaa sukh thaam n hoee ||
ਤੂੰ ਕਰਤਾ ਕਰਣਾ ਮੈ ਨਾਹੀ ਜਾ ਹਉ ਕਰੀ ਨ ਹੋਈ ॥੧॥
thoon karathaa karanaa mai naahee jaa ho karee n hoee ||1||
(Page 469, Guru Granth Sahib)
To understand Gurmat, one has to live according to Gurmat. The reality is that most of us are living in influence of maya (materials) and hence the translations/explanations of Gurbani are distorted and hence misleading. As long as a person doesn’t read Gurbani in a neutral manner keeping his own intellect aside, it is impossible to get to the roots of it.
ਤੂ ਸਮਰਥੁ ਵਡਾ ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ ॥
thoo samarathh vaddaa maeree math thhoree raam ||
(Page 547, Guru Granth Sahib)
The way to go is as quoted in above line. One has to believe in the truth that my own intellect is inferior and insufficient. Moreover, Gurbani is something to be explored and not just read. We as Sikhs, on the other hand have limited it to a reading exercise only. The world needs the message of Gurbani and any one who proclaims to belong to Sikh Matt has the accountability to explore, understand and then spread this message. Every religious school of thought has this duty towards their school.
Hence, each and every Sikh too has this obligation. But have we considered this as our duty ? If yes, what did we do so far ? If no, why didn’t we do it ? And so, are we still worthy of being called a Sikh ? These are some of the questions that Sikhs are facing through out the world. It is quite evident that most of the Sikhs have abnegated/renounced Sikh Matt. On one hand, we give call of Sarbatt da Bhalaa, whereas on the other side we think of Bhalaa (well being) of Sikhs alone. Sikhs are seen fighting for the cause of Sikhs. Although other religious orders can do so for their respective well being, but Sikhs shall not. Sikhs must fight, if need be, for the cause of Sarbatt (everybody). This is because Sikhs are devotee of omnipresent Lord and not that of a person. Sikh Matt is about the devotion to the Lord and this Matt itself is not the creation of any person.
To add to, Sikhs are also not a ‘community’. System of communities leads to division whereas Sikh Matt talks about everyone’s well being. If Lord thyself has a concern for everyone (sarab chinth thudhh paasae), then Sikhs also need to take care of everyone and not themselves alone. A Sikh’s temperament shall be like of his Guru. Once a person adopts Gurmat, then one’s temperament must also change according to Gurmat. But if we have the same old selfish temperament, but still insist on saying we are Sikhs, then we would be the biggest liars, dishonest and deceitful people. Hence, if the right message of Gurbani as is present in textual form is spread across the world in an honest and exact way, then there is no reason that people will accept it.
How can one ensure that the message that is being spread is honest ? Firstly, the ‘language’ of Gurbani is unique in its own right and the knowledge therein is superior to the education that we come across in various fields of the world. The knowledge/message of Gurbani refers to the formless Lord, and we as humans don’t have any language system to describe the formless. In any school or college, the language being used is to describe material things whereas here the language to be used is different. The subject matter here is the formless One, whereas other scriptures talk about physical body.
ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥
akhee baajhahu vaekhanaa vin kannaa sunanaa ||
ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥
pairaa baajhahu chalanaa vin hathhaa karanaa ||
ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥
jeebhai baajhahu bolanaa eio jeevath maranaa ||
ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥
naanak hukam pashhaan kai tho khasamai milanaa ||1||
(Page 139, Guru Granth Sahib)
As is quite evident from the quoted lines above, the subject matter of Gurbani is something that can’t be seen with the physical eyes and can’t be heard through the physical ears. It is about a place where one has to go without these physical legs and whatever one has to do is without these physical hands. Hence, the subject matter of Gurbani is entirely different from the subjects commonly studied in the world. The divine detachment from the mortal world is possible only if we
acquire the knowledge of something that’s not mortal. This knowledge is the one by the virtue of which the world has come into existence. The whole world needs this knowledge. No other knowledge can bring a soul into harmony, or give bliss or end the tensions prevailing throughout the world. Infact, the other type of worldly knowledge has a capacity to aggravate the tensions.
All the other religious orders are trying to dominate the world by usurping political power. Gurmat/Sikh Matt is interestingly against establishing political power houses. Gurmat says that Lord thyself is already exercising his power and running the show through thy’s command. Then why do we need to be a competitor with Lord. Those who wish to establish political power are doing nothing but being competitor with the Lord. They can never be a devotee of the Lord. Such people and such religious schools are antagonist/oppugnant to the house of Lord. Those who surrender to the command of the Lord are the subordinate/underlings of the Lord. As in the world, one who abides by the command of a regime is taken care of by the regimen, so do the devotees who surrender to the Lord’s command are taken care of by the Lord.
Where the other schools of thought are busy in gaining political strongholds, the Sikh Matt teaches how to renounce this intention to rule. Renouncing not only the intention to rule over others, but to rule one’s own body too. This is clear from the lines quoted below.
ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥
kabeer maeraa mujh mehi kishh nehee jo kishh hai so thaeraa
ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥
thaeraa thujh ko soupathae kiaa laagai maeraa ||203|| (Page 1375, Guru Granth Sahib)
ਪ੍ਰਾਨੀ ਕਿਆ ਮੇਰਾ ਕਿਆ ਤੇਰਾ ॥
praanee kiaa maeraa kiaa thaeraa ||
ਜੈਸੇ ਤਰਵਰ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
jaisae tharavar pankh basaeraa ||1|| rehaao ||
(Page 659, Guru Granth Sahib)
Only such an attitude/temperament can provide the true bliss. Intention to rule leads only to agony. As is clear from the following lines,
ਸਗਲ ਸ੍ਰਿਸਟਿ ਕੋ ਰਾਜਾ ਦੁਖੀਆ ॥
sagal srisatt ko raajaa dhukheeaa ||
ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਹੋਇ ਸੁਖੀਆ ॥
har kaa naam japath hoe sukheeaa ||
(Page 264, Guru Granth Sahib)
Sikh Matt is completely opposite to the commonly established worldly beliefs. But the explanation of Sikh Matt that is in vogue as we know it is not in its pristine form but is influenced by temporal beliefs. Hence, Sikh Matt has been rendered to a yet another temporal school of thought. That is why there is a big disconnect between what Gurbani says and what Sikhs are practicing throughout. What actually is then Gurbani saying ? What the true meanings ?
Sachkhoj Academy has explored the true meanings. As far as we have been able to explore, it has been shared. If some things have been left out not yet fully explored, then anyone can explore further and rectify. In as much wisdom as we were blessed with, we have explored and are exploring day by day. This process will continue in the coming time whence more and more people will undertake this task. The key aspect in exploring is that Gurbani itself explains Gurbani. There is no contradiction anywhere in Gurbani but the teekas that are in vogue give self-contradictory meanings. The meanings given by Sachkhoj Academy after research have been as coherent as possible. If someone sees any contradiction, then one can contact us and it could be rectified. As has already been quoted earlier and is quoted here again,
ਤੂ ਸਮਰਥੁ ਵਡਾ ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ ॥
thoo samarathh vaddaa maeree math thhoree raam ||
(Page 547, Guru Granth Sahib)
Lord is like a vast ocean in front of us and so there is always more scope of further research in the light of Gurmat. The fact remains that the various Sikh organizations like S.G.P.C. and others won’t accept these meanings. They have already stopped the publication of articles that were being sent to Gurmat Parkash magazine by Sachkhoj Academy. This just proves that the current office holders of Sikh organizations consider these meanings to be the end of their reign. They fear the people might become aware of their reality and may ask these self-proclaimed religious leaders to leave the Sikh
institutions. All such type of people, be it leaders of Sikh organizations, heads of deras or so-called sants, all of them are against the true message of Gurbani. One easy way out was to publish this research in form of books. But as internet is emerging as a more effective medium of communication in front of dwindling numbers of book readers, posting videos/audios was chosen as the way out so as to make it open and in reach of everybody. Another reason is that there is far less readership of Punjabi language in script form, whereas still a large number of people can understand Punjabi via listening. Explanation in written form has its own limitations, whereas listening has its own merit and impression. In written form, there could be many an interpretation depending on the reader that may lead to confusion. This being a subject of exploration is best explained in a vocal format and discussion. What has been tried to achieve is at least earmarking the path of Gurmat and to clearly identify the wrong path. One can always delve as deep as one may like.
ਊਚੇ ਤੇ ਊਚਾ ਭਗਵੰਤ ॥
oochae thae oochaa bhagavanth ||
(Page 268, Guru Granth Sahib)
ਸਾਹਿਬੁ ਮੇਰਾ ਨੀਤ ਨਵਾ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥
saahib maeraa neeth navaa sadhaa sadhaa dhaathaar ||1|| rehaao ||
(Page 660, Guru Granth Sahib)
The above lines tell one that there is no end so as to get the ‘complete’ knowledge of One. The basic points of Gurmat have been brought forth by the Sachkhoj Academy and it has been proved that the meanings in vogue are wrong. This is because there has been no effort of research whatsoever. Whatever the meanings are used, are nothing but copied from the Hindu Matt. These meanings are temporal and are completely wrong. History has also been ‘created’ or ‘distorted’ so as to put the people on wrong track away from Gurmat. Vaars have also been concocted on the name of Bhai Gurdas ji to derail people. All such mischief that has been done in the past to subdue the message of Gurbani has been highlighted by the Sachkhoj Academy.
All the explanations of Gurbani have been done on the basis of Gurbani itself. There is only a few, if any, mention of historical references and that too only, if it stands true on the basis of Gurbani. Gurbani can not be modified/distorted based on any historical reference. On the other hand, if there is any reference from history that is in sync with Gurbani, then only one shall go on and accept that. What actually has been done by people is the tweaking of meanings of Gurbani based on false historical references. For example, Vaar (Bhai Gurdas) says waheguru gurmatar hai, and hence waheguru waheguru recitation got started and Gurbani meanings were made to follow this idea that mere recitation is the way to go. Such mischiefs have been done in history and have been exposed. Who were those mischief makers and why did they do so, all has been shared in the various videos/audios. Many a people know this fact but they still keep on following the wrong track as their motive is political power instead of truth.
They fear loosing their power if truth comes to center
stage. Such an exposure will lead to a revolt of common people
against such corrupt office bearers. Guru instructs not to go
after political power and here they come and fight for power all
the time. Such people who have deserted their own Guru, why
will they not deceive common people ? Such deserters must
surrender their Sikh appearance, but instead of doing so they
ask for power. Such people if not deserters, what are they ? On
the contrary, those people are much better who at least admit
that we are unable to stand guard the Sikhi. The ones who
proclaim them to be Sikhs but have deserted the Guru on
principles, they must not be believed. Their Sikhi is nothing
but a pretension/disguise. At the time of Akaali Phoola Singh,
the Misl leaders wanted to establish political control. He being
the leader, instructed that if you want to go after gaining
political controls, then you must surrender Sikh appearance
(baana). The Misl leaders left the baana and went on for
political power and renounced Sikhi.
Lastly, as there was no point in bringing all the research in a crowd as the ones in power would resort to chaos owing to fear of their exposure. Hence, all has been uploaded on internet for the only intention of distinguishing truth from falsehood.
Website : http://www.sachkhojacademy.net/
Audio source for transcription:
- 01-Mukhbandh website.MPG: http://www.youtube.com/watch?v=l3Gd41Bi1UA
- 02-Mukhbandh website.MPG: http://www.youtube.com/watch?v=4Q94yzV7vO4