Youth Speeches
Youth Speeches
Section 1
Video of speeches
Sargundeep Singh – “Japji Sahib, Four Pauris of Manne”
Sargundeep Singh is a 13 year old kid who is attached to Guru Ji and Gurbani. He has been learning Kirtan and how to play Tabla since he was 6 years old. At the age of 7, he started participating in Gurbani Kanth and Hemkunt Speech competition. He also enjoys playing basketball and learning Gatka. His hobbies include baking and reading. His goal is to become a cardiologist and to volunteer and help his community.
Text of speech
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕਿ ਫਤਿਹ
ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥
ਧੰਨ ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੀ ਉਚਾਰਣ ਕੀਤੀ ਹੋਇ ਬਾਣੀ ਦਾ ਨਾਮ ਜਪੁਜੀ ਸਾਹਿਬ ਹੈ ॥
“ਜਪਹੁ ਤਾ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥”
ਸੁਣਿਐ ਦੀ ਚਾਰ ਪੌੜੀਆਂ ਤੋਂ ਬਾਅਦ ਗੁਰੂ ਜੀ ਨੇ ਮੰਨੇ ਦੀਆ ਚਾਰ ਪੌੜੀਆਂ ਉਚਾਰਣ ਕੀਤੀਆਂ ਹਨ ॥ ਜੇ ਅਸੀਂ ਮੰਨਿਆ ਹੀ ਨਹੀਂ ਤਾ ਸਾਡਾ ਸੁਣਿਆ ਵੀ ਪ੍ਰਵਾਨ ਨਹੀਂ ਹੋਂਦਾ ॥
“ਨਾਨਕ ਜਿਨ੍ਹੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਹਉ ਤਿਨਾ ਵਿਟਹੁ ਕੁਰਬਾਣੁ ॥”
ਮੇਰੇ ਗੁਰੂ ਜੀ ਫੁਰਮਾਂਦੇ ਹਨ ਕਿ ਹੇ ਭਾਈ, ਜਿਸ ਮਨੁੱਖ ਨੇ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਨੂੰ ਮੰਨ ਲਿਆ ਹੈ, ਭਾਵ ਜਿਸ ਦੀ ਲਗਨ ਨਾਮ ਵਿਚ ਲੱਗ ਗਈ ਹੈ, ਉਸ ਦੀ ਆਤਮਿਕ ਅਵਸਥਾ ਦੱਸੀ ਨਹੀਂ ਜਾ ਸਕਦੀ ॥ ਜੇ ਕੋਈ ਮਨੁੱਖ ਬਿਆਨ ਕਰੇ ਵੀ , ਤਾਂ ਉਹ ਪਿੱਛੋਂ ਪਛੋਤਾਂਦਾ ਹੈ, ਕਿ ਮੈਂ ਹੋਛਾ ਜਤਨ ਕੀਤਾ ਹੈ ॥
“ ਤੇਰੇ ਕਵਨ ਕਵਨ ਗੁਣ ਕਹਿ ਕਹਿ ਗਾਵਾ ॥”
ਗੁਰੂ ਜੀ ਅੱਗੇ ਫੁਰਮਾਂਦੇ ਹਨ, ਕਿ ਕੋਈ ਐਸਾ ਲਿਖਾਰੀ ਨਹੀਂ, ਨਾਹੀ ਕੋਈ ਐਸੀ ਕਲਮ ਹੈ , ਅਤੇ ਨਾਹੀ ਕੋਈ ਅਜਿਹਾ ਕਾਗਜ ਹੈ ਕਿ ਨਾਮ ਲੈਣ ਵਾਲੇ ਦੀ ਮਹਿਮਾ ਬਿਆਨ ਕੀਤੀ ਜਾ ਸਕੇ ॥ ਲਿਖਾਰੀ ਉਸ ਦੀ ਆਤਮਿਕ ਅਵਸਥਾ ਨਹੀਂ ਬਿਆਨ ਕਰ ਸਕਦੇ ॥ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਹਰ ਇਕ ਪੌੜੀ ਵਿਚ ਬਾਰ ਬਾਰ ਇਹ ਸਮਝਾਂਦੇ ਹਨ ਕਿ ਅਕਾਲ ਪੁਰਖ ਦਾ ਨਾਮ ਨਿਰੰਜਨ ਹੈ, ਭਾਵ ਬਹੁਤ ਉਚਾ, ਅਤੇ ਮਾਇਆ ਦੇ ਪ੍ਰਭਾਵ ਤੋਂ ਪਰੇ ਹੈ, ਇਸ ਨਾਲ ਜੁੜਨ ਵਾਲਾ ਵੀ ਉੱਚੀ ਆਤਮਿਕ ਅਵਸਥਾ ਵਾਲਾ ਹੋ ਜਾਂਦਾ ਹੈ, ਪਰ ਇਹ ਗੱਲ ਤਾਂ ਹੀ ਸਮਝ ਵਿਚ ਆਓਂਦੀ ਹੈ , ਜੇ ਕੋਈ ਮਨੁੱਖ ਲਗਨ ਲਾ ਕੇ ਵੇਖੇ ॥
“ਜਾਗੁ ਰੇ ਮਨ ਜਾਗਨਹਾਰੇ ॥”
ਪਿਆਰੀ ਸਾਦ ਸੰਗਤ ਜੀ, ਗੁਰੂ ਜੀ ਦੁੱਜੀ ਪੋੜੀ ਵਿਚ ਫੁਰਮਾਂਦੇ ਹਨ, ਕਿ ਰੱਬ ਨੂੰ ਮੰਨ ਲੈਣ ਨਾਲ , ਬੁੱਧੀ ਨੂੰ ਸੂਰਤ ਮਿਲ ਜਾਂਦੀ ਹੈ, ਉਹ ਕਦੇ ਵੀ ਗ਼ਲਤ ਕੰਮ ਨਹੀਂ ਕਰਦਾ ॥ ਉਸ ਜੀਵ ਨੂੰ ਸਾਰੇ ਭਵਨਾਂ ਦਾ ਗਿਆਨ ਹੋ ਜਾਂਦਾ ਹੈ ॥ ਵਾਹਿਗੁਰੂ ਦਾ ਨਾਮ ਮੰਨ ਲੈਂਦਿਆਂ ਹੀ , ਉਸ ਦੇ ਮੂੰਹ ਤੇ ਵਿਕਾਰਾਂ ਦੀ ਚੋਟ ਨਹੀਂ ਪੈਂਦੀ, ਅਤੇ ਏਨਾ ਹੀ ਨਹੀਂ , ਜੰਮ ਉਸ ਦੇ ਸਾਥੀ ਨਹੀਂ ਹੋਂਦੇ, ਅਤੇ ਫੇਰ ਉਸ ਦਾ ਸਾਥੀ ਕੇਵਲ ਤੇ ਕੇਵਲ ਅਕਾਲ ਪੁਰਖ ਹੋਂਦਾ ਹੈ ॥
“ਰਾਮ ਨਾਮ ਗੁਣ ਗਾਇ ਲੇ ਮੀਤਾ ਹਰਿ ਸਿਮਰਤ ਤੇਰੀ ਲਾਜ ਰਹੈ ॥ ਹਰਿ ਸਿਮਰਤ ਜਮੁ ਕਛੁ ਨ ਕਹੈ ॥”
ਮੇਰੇ ਪਾਤਸ਼ਾਹ ਜੀ ਤਿੱਜੀ ਪੋੜੀ ਵਿਚ ਫੁਰਮਾਂਦੇ ਹਨ, ਕਿ ਜੇੜ੍ਹੇ ਮਨੁੱਖ ਰੱਬ ਦੇ ਨਾਮ ਨੂੰ ਮੰਨ ਲੈਂਦੇ ਹਨ, ਊਨਾ ਨੂੰ ਜਿੰਦਗੀ ਦੇ ਸਫਰ ਵਿਚ ਠੱਗਯਾ ਨਹੀਂ ਜਾ ਸਕਦਾ ॥ ਅਤੇ ਉਹ ਸੰਸਾਰ ਵਿੱਚੋ ਸੋਭਾ ਖੱਟ ਕੇ ਇਜੱਤ ਨਾਲ, ਸੱਚੀ ਦਰਗਾਹ ਵਿਚ ਜਾਂਦਾ ਹੈ ॥ ਅਤੇ ਉਹ ਛੋਟੇ ਛੋਟੇ ਬਹਿਮਾ ਤੇ ਭਰਮਾਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ ਕਿਓਂਕਿ ਉਸ ਦਾ ਧਰਮ ਨਾਲ ਐਸਾ ਗੂੜਾ ਸੰਬੰਧ ਹੋ ਜਾਂਦਾ ਹੈ ॥
“ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥”
ਚੋਥੀ ਪੋੜੀ ਵਿਚ ਗੁਰੂ ਜੀ ਸਿਖਿਆ ਦੇਂਦੇ ਹਨ , ਕਿ ਜੇੜ੍ਹੇ ਬੰਦਨਾ ਨੇ ਭਾਵ, ਕਾਮ ,ਕ੍ਰੋਧ ਲੋਭ ਮੋਹ ਅਹੰਕਾਰ ਨੇ ਸਾਂਨੂੰ ਰੱਬ ਨਾਲੋਂ ਤੋੜਿਆ ਸੀ, ਉਹ ਸਾਰੇ ਬੰਧਨ ਟੁੱਟ ਜਾਂਦੇ ਹਨ ॥ ਐਸੀ ਲਗਨ ਵਾਲਾ ਮਨੁੱਖ ਕੇਵਲ ਆਪ ਹੀ ਨਹੀਂ , ਆਪਣੇ ਪਰਵਾਰ ਦੇ ਜੀਆਂ ਨੂੰ ਵੀ ਪ੍ਰਭੂ ਦੇ ਲੜ ਲਾ ਲੈਂਦਾ ਹੈ ॥ ਰੱਬ ਨੂੰ ਮੰਨ ਲੈਣ ਕਰਕੇ ਹੀ ਉਹ ਸੰਸਾਰ ਸਾਗਰ ਤੋਂ ਪਾਰ ਲੰਗ ਜਾਂਦਾ ਹੈ , ਅਤੇ ਹੋਰ ਸਿੱਖਾਂ ਨੂੰ ਵੀ ਪਾਰ ਲੰਗਉਂਦਾ ਹੈ ॥
ਮੰਨੇ ਦੀਆਂ ਚਾਰ ਪੌੜੀਆਂ ਤੋਂ ਸਾਨੂੰ ਇਹ ਸਿਖਿਆ ਮਿਲਦੀ ਹੈ, ਕਿ ਸਾਨੂੰ ਵੀ ਉਸ ਅਕਾਲ ਪੁਰਖ ਦੇ ਨਾਮ ਨੂੰ ਧਿਆਣਾ ਚਾਹੀਦਾ ਹੈ ॥
ਖਾਲਸਾ ਜੀ ਮੇਰੇ ਮਨ ਵਿਚ ਵੀ ਇਹ ਚਾਓ ਹੈ, ਕਿ ਮੈ ਵੀ ਗੁਰਮੁਖ ਪਿਆਰਿਆ ਦੀ ਤਰਾਹ ਉਚਾ ਤੇ ਸੁੱਚਾ ਚੜ੍ਹਦੀ ਕਲਾ ਵਾਲਾ ਜੀਵਨ ਵਯਤੀਤ ਕਰਾਂ ॥ ਮੈ ਹਰ ਰੋਜ ਉੱਠ ਕੇ ਜਪੁਜੀ ਸਾਹਿਬ ਦਾ ਪਾਠ ਕਰਦਾ ਹਾਂ॥ ਪਾਠ ਕਰਣ ਕਰ ਕੇ ਹੀ ਮੇਰਾ ਸਾਰਾ ਦਿਨ ਚੜ੍ਹਦੀ ਕਲਾ ਵਾਲਾ ਨਿਕਲਦਾ ਹੈ, ਮਨ ਵਿਚ ਸਬਰ ਸੰਤੋਖ ਰਹਿੰਦਾ ਹੈ, ਅਤੇ ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਵਿਚ ਵਾਹਿਗੁਰੂ ਦਿਸਦਾ ਹੈ ॥ ਅਤੇ ਮੈ ਇੰਜ ਮਹਿਸੂਸ ਕਰਦਾ ਹਾਂ ਕੇ ਗੁਰੂ ਜੀ ਮੇਰੇ ਅੰਗ ਸੰਗ ਮੌਜੂਦ ਹਨ॥ ਮੈਂ ਨਾਮ ਸਿਮਰਨ ਕਰਦਾ ਹਾਂ ਕਿ ਮੈਨੂੰ ਵੀ ਚੰਗੇ ਮਾੜੇ ਰਸਤਿਆਂ ਦੀ ਪਹਿਚਾਣ ਹੋ ਜਾਵੇ ॥ ਅੱਜ ਦੇ ਸਮਾਂ ਵਿਚ ਮੇਰੇ ਲਈ ਉਹ ਹਰ ਇਕ ਰਸਤਾ ਮਾੜਾ ਹੈ, ਜੇੜਾ ਮੈਨੂੰ ਗੁਰੂ ਤੋਂ ਬੇਮੁੱਖ ਕਰਦਾ ਹੈ ॥ ਅਤੇ ਮੈਨੂੰ ਵਿਸ਼ਵਾਸ ਹੈ ਕੇ ਮੈਂ ਗੁਰਬਾਣੀ ਦਾ ਓਟ ਆਸਰਾ ਲੈਕੇ , ਅਪਣੇ ਆਪ ਨੂੰ ਵੀ ਤੇ ਅਪਣੇ ਸਾਥੀਆਂ ਨੂੰ ਵੀ ਸਮਾਜ ਦੀਆ ਕੁਰੈਤਾ ਤੋਂ ਬਚਾ ਸਕਦਾ ਹਾਂ ॥
ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦਾ ਇਹ ਫੁਰਮਾਣ, ” ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥ ” ਬਿਲਕੁਲ ਅੱਟਲ ਸੱਚਾਈ ਹੈ ॥ ਇਸ ਤੋਂ ਸੰਬੰਧਿਤ ਇਕ ਛੋਟੀ ਜਹੀ ਉਧਾਰਣ ਮੇਰੇ ਪਰਵਾਰ ਦੀ, ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਪਹਿਲਾ ਮੈਂ ਪਾਠ ਤੇ ਕੀਰਤਨ ਕਰਦਾ ਸੀ, ਤੇ ਹੁਣ ਮੇਰੇ ਛੋਟੇ ਵੀਰੇ ਵੀ ਮੈਨੂੰ ਦੇਖ ਕੇ ਪਾਠ ਤੇ ਕੀਰਤਨ ਕਰਦੇ ਹਨ ॥ ਜਿਦੇ ਕਰਕੇ ਸੰਗਤ ਹੋ ਜਾਂਦੀ ਹੈ , ਤੇ ਘਰ ਦਾ ਮਾਹੌਲ ਵੀ ਬਦਲ ਜਾਂਦਾ ਹੈ ॥
ਆਖਿਰ ਵਿਚ ਮੈਂ ਇਹ ਹੀ ਕਹਿਣਾ ਚਾਵਾਂਗਾ, ਕੇ ਸਾਨੂੰ ਸਾਰਿਆਂ ਨੂੰ ਇਹ ਨਹੀਂ ਭੁਲਣਾ ਚਾਹੀਦਾ ਹੈ, ਕਿ ਪ੍ਰਮਾਤਮਾ ਨੇ ਸਾਨੂੰ ਇਹ ਹੀਰੇ ਜਹਿਆ ਜਨਮ ਕਯੋਂ ਦਿੱਤਾ ਹੈ ਸਾਦ ਸੰਗਤ ਜੀ ……………………………. ਕਿਓਂਕਿ ਰੱਬ ਨੂੰ ਇਸ ਮਨੁੱਖਾ ਦੇਹੀ ਦੇ ਰਾਹੀਂ,
੧. ਕਿਰਤ ਕਰਕੇ,
੨. ਵੰਡ ਛਕ ਕੇ,
੩. ਤੇ ਨਾਮ ਜਪ ਕੇ ਹੀ ਪਾਇਆ ਜਾ ਸਕਦਾ ਹੈ ॥
“ਭਈ ਪਰਾਪਿਤ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥”
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕਿ ਫਤਿਹ ॥
Tanvir Kaur Sandhu – “The Anand Karaj Tradition”
My name is Tanvir Kaur and I am a 17-year old student at University Preparatory Academy. I have been giving speeches at the Gurdwara since I was 7 years old and continue to enjoy it. Kirtan has also been one of my passions since I was 6 years old. I have come to learn how to play a multitude of instruments, including vaja, rebab, and dil ruba. I continue to learn about my Sikh Heritage every day and am tremendously proud of my roots.
Text of speech
Anand Karaj: The Wedding Ceremony of Sikhs
By Tanvir Kaur Sandhu
This speech was first given at the International Sikh Youth Symposium organized by Sri Hemkunt Foundation at London in July 2018. The speakers were to answer five question in 8 minutes and 30 seconds.
Q1: In which GuruJi’a time the Anand Ceremony became the wedding ceremony for the Sikhs. How has it evolved since then.
Anand Karaj is the marriage ceremony conducted according to Sikh rites, meaning, “Blissful or “Joyful Union, between a man and a women. The Anand Karaj ceremony was started during the times of Guru Amar Das Ji, who also composed the 40-stanza hymn of “Anand”, which is full of devotion to Waheguru and is recited on all occasions of religious importance.
The four laavaan , which were composed by Guru Ram Dass Ji, are the hymns recited and sung during this marriage ceremony to solemnize nuptials, with the bride and groom circum ambulating Sri Guru Granth Sahib Ji.
Circum ambulating around fire, as in Hindu religion, has no place in tenets of Guru Nanak, as the Sikhs are forbidden to worship any element or idol
In the beginning of the 19th century, Baba Dyal Ji made a big contribution to popularize Anand rite. Under the influence of Singh Sabha Movement, on Oct 22, 1909, Tikka Ripuduman Singh Nabha was able to get approval of Sikh Marriage Act from the British Government.
After attaining this legal victory, solemnizing of Anand Karaj for Sikh couples in the presence of Sri Guru Granth Sahib Ji became very popular, because
sB is`Kn ko hukm hY, guru mwina gRMQ
In 2012, India passed The Anand Marriage Amendment Bill. Sikhs were able to register their marriages under the Anand Marriage Act instead of under the Hindu Marriage act.
This is now governed by the Sikh Rehat Maryada issued by the Shiromani Gurdwara Prabandhak committee.
In the recent Hukamnama from Sri Akal Takht Sahib, Anand Karaj can only be performed in a Gurdwara or in a home. This ceremony can be conducted by any Amritdhari Sikh.
Q2: What can be done to ensure understanding the significance of the ceremony before taking part to avoid turning it in to a meaningless ritual?
In order to ensure understanding of the significance of the marriage ceremony, Gurdwara’s should adopt a procedure for meeting the couple prior to the Anand Karaj. Upon receiving a request for a booking for an Anand Karaj, the couple should be invited to the Gurdwara.
A trained individual should be assigned to meet the couple to educate them of what the Anand Karaj is about, and what its spiritual impact on married life would be.
ਰੂੜੀ ਬਾਣੀ ਹਰਿ ਪਾਇਆ ਗੁਰ ਸਬਦੀ ਬੀਚਾਰਿ ॥
Through the beautiful Word of the Guru’s Bani, the Lord is obtained; contemplate the Word of the Guru’s Shabad
It is very important that the couple understands, circum ambulating around Sri Guru Granth Sahib Ji, is not merely a rite, rather a commitment of entry to family life.
The Giani Ji should ensure the couple has awareness of the following basic Sikh tenets:
Believe in One God. Accept Sri Guru Granth Sahib Ji as our eternal Guru. Renouncing all superstitious. Be aware of the philosophy and the simple spirituality of an Anand Karaj, which is a deep spiritual experience to help them towards an Anandful married life.
They should then be invited back to discuss any questions they might have.
At the time of the Anand Karaj, the couple should be advised that the relationship between the husband and wife, the love between the individual soul and the supreme soul reflects the light of the contents of the laavan hymns.
Giani Ji should explain the notion of ‘a single soul in two bodies,’ to be achieved through love and how they can attain union with Waheguru by discharging their duties and obligations of householders life.
Both should lead clean and Guru oriented lives to accomplish that goal.
ਧਨ ਪਿਰੁ ਏਹਿ ਨ ਆਖੀਅਨਿ ਬਹਨਿ ਇਕਠੇ ਹੋਇ ॥
They are not said to be husband and wife, who merely sit together.
ਏਕ ਜੋਤਿ ਦੁਇ ਮੂਰਤੀ ਧਨ ਪਿਰੁ ਕਹੀਐ ਸੋਇ ॥੩॥
They alone are called husband and wife, who have one light in two bodies. ||3||
Q3: What are the useless and harmful traditions that have crept into marriage ceremonies for Sikhs. How are they affecting the community?
Anand Karaj used to be a pure and a simple marriage ceremony. Throughout the years, many extraneous elements have crept into this ceremony of the Sikhs.
Many consult the horoscopes for an auspicious day of marriage. Any day that is suitable and mutually agreed by both parties should be fixed.
ਸਾਹਾ ਗਣਹਿ ਨ ਕਰਹਿ ਬੀਚਾਰੁ ॥
You calculate the auspicious days, but you do not understand
ਸਾਹੇ ਊਪਰਿ ਏਕੰਕਾਰੁ ॥
That the One Creator Lord is above these auspicious days.
Putting on sehra, red thread band around the wrist, worshipping of ancestors, dipping feet in milk mixed with water, filling pitcher, reciting couplets, throwing of rice by the bride when leaving her family, are all extraneous according to Sikh Rehat Maryada
Excessive showmanship, hiring of entertainers, disturbances during the ceremony such as video recording and lighting technicians, are activities that undoubtedly change the solemn, joyous and pureness of this spiritual ceremony into a chaotic filming of a movie.
The result is confusion, tensions, non concentration on Gurbani messages. The most crucial aspect of the ceremony is the Guru and his Gurbani which is sacrificed with distraction and interruptions.
Even though it is strictly against Sikh way of life, liquor is served freely, even to underage kids and this affects our community badly in many ways as it creates addicts.
Some Sikhs use this occasion to display their wealth, and others to compete with their relatives. The result is that some families go into heavy debt simply to live this pretense for a day or two.
All these useless and harmful traditions followed in Sikh marriages are weakening the Sikh community as these are Brahminical in nature and against the tenets of Gurbani.
This money spent uselessly can be donated to a good cause.
As Gurbani says: Gwil Kwie ikCu hQhu dyie
nwnk rwhu pCwxih syie
Q4: Sikhi considers married life a cornerstone for the community. What can be done to insure that marriage creates a happy and stable relationship between two persons and their families.
Married life is a cornerstone in Sikh faith. The house holders who do honest labor to earn their livelihood, serve others selflessly and remember Waheguru are addressed as ‘bhela’, the pious ones, by the Guru.
These are the house holders who provide for the belly of cultivates, the jungle dwellers and the beggars.
To insure that marriage creates a happy and stable relationship between their families, the couple should be advised of their individually respective duties and their roles in a married life. They should trust and love each other.
Be loyal. Keep each other content, in body, mind and soul. Both should be humble, tolerant and polite spoken.
This will make their married life peaceful, happy. pleasant and successful.
ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥
Humility is the word, forgiveness is the virtue, and sweet speech is the magic mantra.
ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥੧੨੭॥
Wear these three robes, O sister, and you will captivate your Husband Lord. |
The parents of the couple should be advised to give up the bad habits of being greedy. No exchange of dowry should take place. Ego should not come in the way of their relationship.
The couple should respect each other and their families.
Always consulting each other on family matters and coming to an agreement.
They should have mutual trust and forget and forgive each other’s mistakes.
ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥
Where there is greed, there is death. Where there is forgiveness, there is God Himself.
A Sikh family is a close knit unit. A couple leading a blissful, strong and fulfilling relationship will provide a base for a strong, united and coherent community.
Religion will become a guiding principle for the conduct and activity of their children.
The basic belief in human fellowship and the need to be selfless, humble and good, will encourage Sikh children to do voluntary service both at home and outside.
ਬਿਨੁ ਸੇਵਾ ਫਲੁ ਕਬਹੁ ਨ ਪਾਵਸਿ ਸੇਵਾ ਕਰਣੀ ਸਾਰੀ ॥੨॥
Without selfless service, no one ever receives the fruits of their rewards. Serving the Lord is the most excellent action. ||2||
Q5: Should Anand Karaj only be conducted between two Sikhs?
According to Sikh Rehat Maryada, the Anand Karaj, is to be done when both parties are Sikhs, and intend to live the Sikh way of Life.
It leaves no doubt whatsoever that the entire process of Anand Karaj is part and parcel of Sikhi, and meant for believing and practicing Sikhs.
The solemn undertaking of the laavan, and the philosophical essence of the hukumnama that is taken after the Ardas displays the commitment demanded therein.
One of the major principles taught by our Guru’s is to treat everyone as equal.
However, it is wrong for any couple to go through the Anand Karaj if they have no intention of living according to the teachings of our Gurus.
Anyone who does not acknowledge the Guru as their religious lord, what regard, what meaning does the promise made, in presence of Guru will hold.
ਮਨਮੁਖ ਸੇਤੀ ਦੋਸਤੀ ਥੋੜੜਿਆ ਦਿਨ ਚਾਰਿ ॥
Friendship with the self-willed manmukhs lasts for only a few short days.
Those wishing to take part in an Anand Karaj must adopt the Sikh faith. The Chaar Phere around the Sri Guru Granth Sahib Ji is a reminder of this.
The goal of human life is to realize God. The spouse is a companion, a life partner to travel on that path. Two people cannot simultaneously walk on different paths and still remain together as a couple.
Religious feelings of the partner cannot be ignored, otherwise married life becomes troublesome.
The relationship should be so strong that the husband and wife live as one soul. Therefore, it becomes essential that the couple be followers of the same faith.
rihxI rhyY soeI isK myrw ]
auh swihb mY aus kw cyrw ]
Waheguru Ji ka Khalsa Waheguru Ji ki Fateh
Sahej Singh Basati – “What we learn from 4th pauri of Japu Ji Sahib”
My name is Sahej Singh Basati. I was born on November 22, 2007. I got admitted to Guru Nanak Khalsa School, San Jose in August 2014. Now along with my regular school, I go to the Khalsa School every Sunday. Besides Punjabi language and Gurmat studies, I am also learning Tabla and since last three years, have been placed first in the Tabla competitions. I also participate in Hemkunt speech competition, Keertan darbar and Gurbani competitions. In 2017 my team in Keertan darbar was placed first in Sacramento. I have also been participating in the Kavi Darbar at the Sikh Gurdwara San Jose. I am glad that I am a student at the Guru Nanak Khalsa School San Jose.
Text of speech
ਜਪੁਜੀ ਸਾਹਿਬ ਦੀ ਚੌਥੀ ਪਉੜੀ ਦੀ ਸਿਖਿਆ ॥
ਸਹਜਿ ਸਿੰਘ ਬਸਾਤੀ
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ।
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥
ਤੇਰੇ ਗੁਣ ਬਹੁਤੇ ਮੈ ਏਕੁ ਨ ਜਾਣਿਆ ਮੈ ਮੂਰਖ ਕਿਛੁ ਦੀਜੈ॥
ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਸੁਣਿ ਮੇਰੇ ਸਾਹਿਬਾ ਡੁਬਦਾ ਪਥਰੁ ਲੀਜੈ ॥
ਜਪੁਜੀ ਸਾਹਿਬ ਸਿੱਖਾਂ ਦੇ ਪਹਿਲੇ ਗੁਰੂ, ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਦੀ ਰਚੀ ਹੋਈ ਬਾਣੀ ਹੈ। ਜਪੁਜੀ ਸਾਹਿਬ ਨਿਤਨੇਮ ਦੀਆਂ ਪੰਜ ਬਾਣੀਆ ਵਿਚੋਂ ਪਹਿਲੀ ਬਾਣੀ ਹੈ। ਇਹ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਵਿੱਚ ਦਰਜ ਹੈ ।
ਹਰਿ ਜੀਉ ਸਾਚਾ ਸਾਚੀ ਬਾਣੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਈ ॥
ਇਸ ਵਿੱਚ ਗੁਰੂ ਸਾਹਿਬਾਨ ਨੇ ਉਸ ਸੱਚੇ ਪ੍ਰਮਾਤਮਾ ਦੇ ਗੁਣਾ ਦਾ ਵਰਨਣ ਕੀਤਾ ਹੈ।
ਤੁਧ ਭਾਵੈ ਤਾ ਨਾਮੁ ਜਪਾਵਹਿ
ਸੁਖੁ ਤੇਰਾ ਦਿਤਾ ਲਹੀਐ ॥
ਇਸ ਤਰਾਂ ਪ੍ਰਮਾਤਮਾ ਦੇ ਨਾਮ ਨਾਲ ਜੁੜ ਕੇ, ਉਸਦੇ ਰੰਗਾ ਵਿੱਚ ਰੰਗਕੇ, ਉਸਦਾ ਭਾਣਾ ਮੰਨਕੇ ਆਪਣੇ ਜੀਵਨ ਨੂੰ ਤਾਰਨਾ ਹੀ ਮਨੁੱਖ ਦਾ ਸਹੀ ਮਨੋਰਥ ਹੈ।
ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ॥
ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥
ਕਿਉਂਕਿ ਉਹ ਪ੍ਰਮਾਤਮਾ ਸੱਚ ਹੈ, ਬਾਕੀ ਸਭ ਮਿੱਥਿਆ ਹੈ । ਉਸਦੀ ਬੋਲੀ ਮਿੱਠੀ ਹੇ। ਜੋ ਉਸ ਪ੍ਰਮਾਤਮਾ ਨੂੰ ਦਿਨ ਰਾਤ ਯਾਦ ਕਰਦੇ ਹਨ ਅਤੇ ਉਸਦਾ ਨਾਮ ਜਪਦੇ ਹਨ, ਓਹੀ ਇਨਸਾਨ ਉਸਦੀ ਮਿਹਰ ਦੇ ਪਾਤਰ ਬਣਦੇ ਹਨ ।
ਸਚੁ ਵੇਖਣੁ ਸਚੁ ਬੋਲਣਾ
ਤਨੁ ਮਨੁ ਸਚਾ ਹੋਇ ॥
ਜਦੋਂ ਸਾਨੂੰ ਕਿਸੇ ਚੀਜ਼ ਦੀ ਲੋੜ ਪੈਂਦੀ ਹੈ ਤਾਂ ਅਸੀ ਉਸ ਦਾਤਾਰ ਪ੍ਰਭੂ ਤੋਂ ਮੰਗਦੇ ਹਾਂ ਅਤੇ ਉਹ ਦੇਣਹਾਰ ਆਪਣੀਆਂ ਦਾਤਾਂ ਬਖ਼ਸ਼ਦਾ ਹੈ। ਫ਼ਿਰ ਇਨਸਾਨ ਨੂੰ ਦਰ-ਦਰ ਭਟਕਣ ਦੀ ਕੀ ਲੋੜ ਹੈ ।
ਸਭਨਾ ਵਿਚ ਤੂ ਵਰਤਦਾ ਸਾਹਾ
ਸਭ ਤੁਝਹਿ ਧਿਆਵਹਿ ਦਿਨੁ ਰਾਤਿ ॥
ਸਭਿ ਤੁਝ ਹੀ ਥਾਵਹੁ ਮੰਗਦੇ ਮੇਰੇ ਸਾਹਾ
ਤੂ ਸਭਨਾ ਕਰਹਿ ਇਕ ਦਾਤਿ ॥
ਜਪੁਜੀ ਸਾਹਿਬ ਦੀ ਚੌਥੀ ਪੌੜੀ ਵਿਚ ਗੁਰੂ ਸਾਹਿਬ ਦੱਸਦੇ ਹਨ ਕਿ ਉਹ ਪ੍ਰਭੂ ਸੱਚਾ ਹੈ। ਉਸਦਾ ਨਾਮ ਸੱਚਾ ਹੈ। ਚੰਗੇ ਕਰਮਾਂ ਕਰਕੇ ਹੀ ਸਾਨੂੰ ਚੌਰਾਸੀ ਲੱਖ ਜੂਨਾਂ ਤੋਂ ਬਾਅਦ ਮਨੁੱਖਾ ਜੀਵਨ ਮਿਲਿਆ ਹੈ। ਇਸ ਜੀਵਨ ਨੂੰ ਸਵਾਰਨ ਲਈ ਉਸ ਪ੍ਰਮਾਤਮਾ ਦੀ ਬਖਸ਼ਿਸ ਦੀ ਲੋੜ ਹੈ।
ਚਰਣ ਧੂੜਿ ਤੇਰੀ ਸੇਵਕੁ ਮਾਗੈ
ਤੇਰੇ ਦਰਸਨ ਕਉ ਬਲਿਹਾਰਾ ॥
ਅਸੀ ਉਸਨੂੰ ਕੀ ਭੇਟ ਕਰੀਏ, ਕਿਹੜੇ ਇਹੋ ਜਹੇ ਮਿੱਠੇ ਬੋਲ ਬੋਲੀਏ, ਜਿਸਤੇ ਉਸਨੂੰ ਪਿਆਰ ਆ ਜਾਵੇ? ਜਾਂ ਫਿਰ ਜੀਵ ਨੂੰ ਚਾਹੀਦਾ ਹੈ ਕਿ ਉਹ ਸਵੇਰੇ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਉਠ ਕੇ ਉਸਨੂੰ ਯਾਦ ਕਰੇ ਅਤੇ ਉਸਦੇ ਗੁਣਾ ਦੀਆਂ ਵਡਿਆਈਆਂ ਕਰੇ। ਜਿਸ ਤੇ ਉਸਦੀ ਕ੍ਰਿਪਾ ਹੁੰਦੀ ਹੈ ਉਹੀ ਨਾਮ ਜਪਦੇ ਹਨ ਅਤੇ ਉਸਦੇ ਨੇੜੇ ਹੁੰਦੇ ਹਨ । ਉਹ ਭੁੱਖ ਪਿਆਸ ਤੋਂ ਦੂਰ ਹੋ ਜਾਂਦੇ ਹਨ, ਅਤੇ ਫਿਰ ਇਹ ਹੀ ਕੰਹਿਦੇ ਹਨ,
ਮੈ ਬਿਨੁ ਗੁਰ ਦੇਖੇ ਨੀਦ ਨ ਆਵੈ
ਮੇਰੇ ਮਨ ਤਨਿ ਵੇਦਨ ਗੁਰ ਬਿਰਹੁ ਲਗਾਵੈ॥
ਜਪੁਜੀ ਦੀ ਚੋਥੀ ਪੋੜੀ ਵਿੱਚ ਅਸੀ ਸਿੱਖਿਆ ਹੈ ਕਿ ਸਾਨੂੰ ਪ੍ਰਮਾਤਮਾਤੇ ਨਿਟੁੱਟ ਵਿਸ਼ਵਾਸ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ।
ਤੁਝ ਬਿਨ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ
ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥
ਤਾਂ ਜੋ ਅਸੀ ਜਨਮ ਮਰਨ ਤੋਂ ਮੁਕਤੀ ਪਾ ਸਕੀਏ ।
ਮੈਂ ਹਰ ਰੋਜ਼ ਸਵੇਰੇ ਉਠਕੇ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਜਪਾਗਾਂ ਅਤੇ ਪਾਠ ਕਰਾਂਗਾ । ਜੁਬਾਨੀ ਯਾਦ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗਾ, ਕਿਸੇ ਨੂੰ ਵੀ ਮਾੜਾ ਨਹੀਂ ਬੋਲਾਂਗਾ ।
ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ
ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥
ਮੈਨੂੰ ਜੋ ਕੁਝ ਵੀ ਆਂਉਦਾ ਹੈ, ਉਹ ਮੈਂ ਆਪਣੇ ਦੋਸਤਾਂ ਨਾਲ ਵੰਡਣ ਦਾ ਯਤਨ ਕਰਾਂਗਾ, ਅਤੇ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦੇ ਤਿੰਨ ਸੁਨਿਹਰੀ ਅਸੂਲ ਨਾਮ ਜਪਣਾ, ਕਿਰਤ ਕਰਨੀ ਅਤੇ ਵੰਡ ਕੇ ਛਕਣਾ ਨੂੰ ਯਾਦ ਰੱਖਾਂਗਾ ।
ਮੈਂ ਆਪਣੇ ਖਾਲਸਾ ਸਕੂਲ ਵਿੱਚ ਦੇਖਿਆ ਹੈ ਕਿ ਹਰ ਐਤਵਾਰ ਗਰੀਬ ਲੋਕਾਂ ਨੂੰ ਖਾਣਾ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ ਅਤੇ ਸਰਦੀਆਂ ਵਿਚ ਕੰਬਲ ਵੰਡੇ ਜਾਂਦੇ ਹਨ । ਇਸ ਕਰਕੇ ਮੈਂ ਇਹ ਸੋਚਿਆ ਹੈ ਕਿ ਜੋ ਮੇਰੇ ਕੋਲ ਵਾਧੂ ਸਮਾਨ ਹੈ, ਉਹ ਮੈਂ ਬੇਘਰ ਲੋਕਾਂ ਨੂੰ ਦੇਕੇ ਉਹਨਾਂ ਦੀ ਮਦੱਦ ਕਰਾਂਗਾ, ਤਾਂ ਜੋ ਮੈਂ ਗੁਰੂ ਜੀ ਦੇ ਅਸੂਲਾਂ ਤੇ ਖਰਾ ਉਤਰ ਸਕਾਂ, ਅਤੇ ਇਹੀ ਅਰਦਾਸ ਮੰਗਾਗਾ ।
ਹੇ ਮੇਰੇ ਸੱਚੇ ਪ੍ਰਮਾਤਮਾ ਸਭ ਤੇ ਮਿਹਰ ਭਰਿਆ ਹੱਥ ਰੱਖੀ ।
ਲਖ ਖੁਸੀਆ ਪਾਤਿਸਾਹੀਆ
ਜੇ ਸਤਿਗੁਰੁ ਨਦਰਿ ਕਰੇਇ ॥
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ ।
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹਿ ॥
Section 2
Video of Speedhes
Geet Kaur
Geeta is a freshman at Monta Vista High School in Cupertino. She has been a regular participant in the Gurbani Contest for the many years. She enjoys playing the rabab, harmonium and violin as well as performing Kirtan. On Sundays, she helps teach Punjabi and Gurbani to young children at Guru Nanak Khalsa School at San Jose Gurdwara. In her spare time she loves reading fiction books.
Text of speech
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ
ਸਰਬ ਧਰਮ ਮਹਿ
ਸ੍ਰੇਸਟ ਧਰਮੁ ॥
ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ
ਨਿਰਮਲ ਕਰਮੁ ॥
Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct.
The Japji Sahib contains the whole essence of the Sikh philosophy and appears at the very beginning of the Sri Guru Granth Sahib Ji. It was composed by our first Guru, Sri Guru Nanak Dev Ji and contains his fundamental teachings.
Doing Nitnem and reciting Gurbani daily is the first of the three main teachings of Guru Ji: Naam Jappo, Kirat Karo and Vand Ke Chhako.
ਜਪੁ ਤਪੁ ਸਭੁ ਕਿਛੁ ਮੰਨਿਐ
ਅਵਰਿ ਕਾਰਾ ਸਭਿ ਬਾਦਿ ॥
Meditation, austerity and everything come through belief in the Lord’s Name. All other actions are useless.
In the 21st Pauri, Guru Ji, explains that just the act of going on pilgrimages to holy places, is meaningless.
ਵਰਤ ਨੇਮੁ ਸੁਚ ਸੰਜਮੁ ਪੂਜਾ
ਪਾਖੰਡਿ
ਭਰਮੁ ਨ ਜਾਇ ॥
By ritualistic fasts, vows, purities, self-disciplines and worship ceremonies, they still cannot get rid of their hypocrisy and doubt.
The true pilgrimage is within ourselves. By controlling our mind and immersing our inner selves in Waheguru’s name – only then can we cleanse the dirt of our sins.
ਹਿਰਦੈ ਜਿਸ ਦੈ ਸਚੁ ਹੈ
ਤਨੁ ਮਨੁ ਭੀ ਸਚਾ ਹੋਇ ॥
One who has Truth within his heart – his body and mind are also true.
From this Pauri, we learn that the practice of worshipping idols, religious fasts, pilgrimage to holy places, and superstitions are meaningless. They will not bring us closer to Waheguru or make us better human beings.
ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ
ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥
ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ
ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥
Why should I bathe at sacred shrines of pilgrimage? The Naam, the Name of the Lord, is the sacred shrine of pilgrimage. My sacred shrine of pilgrimage is spiritual wisdom within, and contemplation on the Word of the Shabad.
At a young age, Guru Ji refused to wear the janeau, teaching us that a sacred thread alone cannot help us to attain salvation. It is our good actions that will help us in our next life, and not by wearing a thread that is weak and can break.
ਬਾਹਰਿ ਜਨੇਊ
ਜਿਚਰੁ ਜੋਤਿ ਹੈ ਨਾਲਿ ॥
The outer sacred thread is worthwhile only as long as the Divine Light is within.
Guru Ji showed us that the ritual of throwing water from the River Ganges towards the Sun was meaningless. If the water could not reach the crops in Punjab, which were a few hundred miles away, then how could it reach their ancestors beyond the Sun?
ਵਰਤੁ ਨੇਮੁ
ਨਿਤਾਪ੍ਰਤਿ ਪੂਜਾ ॥
ਬਿਨੁ ਬੂਝੇ
ਸਭੁ ਭਾਉ ਹੈ ਦੂਜਾ ॥
Without genuine understanding, all fasts, religious rituals and daily worship services lead only to the love of duality.
From this Pauri, we learn that we should develop a good character and fill our mind with love and humility. By having Waheguru’s blessing, we attain noble virtues such as modesty, righteousness, truth, and justice. Only then, can we remember Him with true devotion.
ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ
ਸੋ ਚਲੈ ਸਤਿਗੁਰ ਭਾਇ ॥
Whoever is blessed with the Lord’s Glance of Grace, walks in harmony with the Will of the True Guru.
Guru Ji explains that the learned Pandits do not know when the universe was created, otherwise they would have recorded it in the Puranas. Nor do the wise Kazis, otherwise they would have included it in the Quaran. The Yogis also do not know when this world started.
Guru Ji reveals his complete devotion towards Waheguru. He boldly proclaims that there is no point of arguing about how, when and where the creation began. It is only Waheguru who created everything, that knows the answer.
ਆਪਿ ਸਤਿ
ਕੀਆ ਸਭੁ ਸਤਿ ॥
ਤਿਸੁ ਪ੍ਰਭ ਤੇ
ਸਗਲੀ ਉਤਪਤਿ ॥
He Himself is True, and all that He has made is True. The entire creation came from God.
It is important to remember that we can never know or even claim to know all of Waheguru’s virtues or fully understand Him. We would be fools to even think that we could describe His infinite greatness. To have such egos would mean that we would not get His blessings. It is only Waheguru who knows all and everything happens according to His will.
ਨਹੀ ਤੁਲਿ
ਰਾਮ ਨਾਮ ਬੀਚਾਰ ॥
ਨਾਨਕ ਗੁਰਮੁਖਿ
ਨਾਮੁ ਜਪੀਐ ਇਕ ਬਾਰ ॥
None of these are equal to the contemplation of the Name of the Lord, O Nanak, if, as Gurmukh, one chants the Naam, even once.
Pyari sadh sangat ji, some people believe we should not wash our hair on certain days. Similarly, they believe we should not clean our house as soon as guests leave. I know that whatever happens is because of His will, and so we should avoid following superstitious beliefs.
The company that I keep is of great importance and plays a big role in shaping me. It has a major effect on my mind, my attitude, and the outlook I have towards others.
If I were to keep the company of robbers, liars and bad people, then I would only learn the evil ways of life. However, by trying to keep the company of good people, I hope to learn from them and mould my life to follow their good example.
I should make every effort to find good sangat of Gurmukh people, so that the thought of Waheguru is always within my mind.
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ
ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਨਾਨਕ
ਤੇ ਮੁਖ ਉਜਲੇ
ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows. O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them!
Doing Paath every day and keeping in good company will help me avoid the five vices: kaam, Krodh, lobh, moh, and hankaar.
For the last few years, after graduating from Khalsa School, I have been teaching Punjabi and Paath to young children. I am trying to be a good role model to them, so I can make a positive difference in someone else’s life. We need to help those who are less fortunate than we are, and perform good deeds by doing seva.
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲ ਹੈ
ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥
Fruitful is service to the True Guru, if one does so with a sincere mind.
Pyari Sadh Sangat Ji, I pray to Waheguru that he gives me strength to be a good person, and remember Him every day. I should ask Waheguru for the gift of Naam, so that I can obey His Hukam and become a better person.
ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ
ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥
ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ
ਨਾਨਕ ਚਾਉ ਏਹੁ ॥
Never forget me, O Great Giver – please bless me with Your Naam. To sing Your Glorious Praises day and night – O Nanak, this is my heart-felt desire.
ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖਾਲਸਾ
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹ
Sania Kaur Bhella – The Akhand Paath Tradition.
Sania Kaur is a junior in high school and has been part of Khalsa School since she was 6 years old. She graduated from Khalsa School and has been teaching for the past 3 years. She has learned Kirtan in various raags as well as how to sing, play harmonium, and rabab. In addition she has actively participated in the International Hemkunt Speech and Kirtan Competitions. Being part of Khalsa School has brought her closer to Sikhi and her heritage.
Text of speech
Sania Bhella
Sikh religion calls for the faith that Guru Granth Sahib Ji is the divinely revealed scripture, the living embodiment of the ten Sikh Gurus.
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚ ਬਾਣੀ ਅਮ੍ਰਿਤ ਸਾਰੇ ।
ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ, ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥
When the Paath of Guru Granth Sahib Ji is read continuously from beginning to end in an uninterrupted manner, it is respectfully called Akhand Paath. It usually lasts about 48 hours, but there is no strict time limit. It must be read clearly and correctly as saying it too fast does not serve its purpose. Akhand Paath started in the mid 18th century in Punjab during a time when Sikhs were constantly being hunted. For this reason, they were always on the move.
Due to limited time during the wars, Sikhs would perform Akhand Paaths as its relatively fast pace allowed them to complete it quickly. This allowed them to feel that Guru Ji was them. It also provided a calming atmosphere for Sikhs to discuss issues keeping Sikhi principles in mind.
Through this they received blessing of the Guru, and used his guidance to choose the right path for victory and success, and accepted the outcome as Guru’s bhanna.
Other assertions made by other organizations, such as Sikh Dharma, suggest that when the Guru Granth Sahib Ji had been completed, Guru Gobind Singh Ji had people of the Sadh Sangat read it to him continuously which was said to be the first Akhand Paath.
These days, Akhand Paath is traditionally done at homes and in the gurdwaras where there is a clean environment, free from interruptions or distractions. We must treat Guru Granth Sahib Ji with utmost respect as he is our present Guru.
For carrying out Akhand paath the Guru Granth Sahib ji is installed on the Palki Sahib and a chanani is placed above.
ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥
jithhai jaai bahai mayraa satiguroo so thhaan suhaavaa raam raajay ||
The paath begins after reciting the first five and 40th paurdi of the Anand Sahib and an Ardas. This is done to request blessings for the successful completion of the Akhand Paath. After that, a randomly selected passage is read from the Guru Granth Sahib ji which is considered as the Divine Order or “Hukam.” Soon the continuous orating of the Guru Granth Sahib Ji starts from the Japji Sahib, the first Paath, given by Guru Nanak Dev ji. According to traditions, Karah Parshad is served to the Sadh Sangat after the reading of the first five stanzas of the Japji Sahib. Once the paath has started it cannot be paused until the completion of all 1,430 Angs. A team of 3 to 5 trained Granthis will take turns to read the Gurbani and sometimes family members participate when possible. During the course of these three days and two nights, sangat comes to matha tek and listen to paath. Karah parshad and langar blessed by Guru Ji, are served to the sangat.
On the 3rd day, in a big congregation, the Akhand Paath is completed by the reading of Raag Maala. On some occasions Kirtan will be performed by Granthis directly after the Akhand Paath has ended. Then, the reciting of the six stanzas of the Anand Sahib are done at the conclusion. Sikh religious ceremonies are concluded by a formal Ardas. When the ardasia recites “Hun Lavo Bhog Har Rai”, the Karah Parshad is stroked with the Kirpan. Subsequently, Karah Parsad is once again distributed after Hukamnama. This ceremony is called Bhog and may be followed by Langar.
If an Akhand Paath is simply held before a big event and is done with the purpose of doing seva and listening to obtain the wisdom held within the paath, then it is not ritualistic. However, if the paath is done as a task or for the sake of just doing it, then it can become a ritual. Often times people who host a paath at their house, never prioritize listening to the paath that is read and, therefore, just the house is purified due to presence of Guru Granth Sahib.
In the same way, placing a narial (coconut) or jot (lamp) at the time of the Akhand Paath is completely unnecessary and quite ritualistic as it serves no purpose and has no affect in enhancing the paath. Likewise, Sikh Rehat Maryada condemns such rituals. If our mind and body is not engrossed in the message of the paath, then what is the purpose of hearing it? We benefit only if we think about the message of Gurbani and imbibe it in our lives.
ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥
ddittai mukat n hoviee jichar sabadh n karay veechaar ||
The purpose of doing any paath let alone Akhand paath is to gain its message so we can live our lives according to Gurbani. The Bani is the key to a long and happy life no matter what form it is expressed in. So, we cannot say that Akhand Paath is ritualistic if we abide by its teachings. However it becomes ritualistic, when we have someone else read it and we do not even listen to it at all.
So, the question is, what is the religious significance of the Akhand Paath Practice? Sadh Sangat Ji, Gurbani is our Guru. The religious significance of the Paath is to seek guidance from the Guru Granth Sahib ji. According to Sikh Rehat Maryada, the Akhand Paath is to be done during pbeerd (BIV) and uthsha (aqSwh). Thus, denote to extreme ends of sorrow and happiness respectably. Today the non-stop reading of the Guru Granth Sahib through Akhand Paath is carried out on birthdays, weddings, or on important religious events such as Gurpurabs at Gurdwaras.
When someone is reading or singing Akal Purakh Ki Gurbani we are essentially listening to the Guru who is speaking to us and giving us the directions and instructions to live our life in a moral and truthful way. However, the key is to learn to read and interpret Gurbani correctly so that we can properly translate and apply the Guru’s teaching in our daily lives. By connecting to Waheguru through Gurbani, our doubts are banished and our ego destroyed. When our mind is fixed on the Almighty, many complicated inquiries and philosophies become suddenly clearer because we are tuned to the Guru as we directly listen to him.
ਸੁਨਿ ਮਨ ਅਕਥ ਕਥਾ ਹਰਿ ਨਾਮ ॥
sun man akathh kathhaa har naam
The message is also revealed to the listeners or readers, when one recites Gurbani with Love as one’s mind is drenched in its thought presented by the Hymn. Eventually, the deep understanding that comes with listening and obeying the advice of the Guru, becomes the darshen of the Guru which takes away our sins and sorrows and helps us to connect with Waheguru. Only he has ability to save us from the cycle of birth and death, giving us Mukti.
I believe that it does not matter how the sikhia of Gurbani comes to us, where it is through Akhand Paath or Sehaj Paath. Sehaj paath allows us to gradually understand the Guru Granth Sahib and each person can take their own time to complete and gives us the opportunity to discuss the paath that is recited to gain the internal meaning behind the Bani. While with Akhand paath there is sometimes the pressure of trying to complete the paath in 48 hours. Nevertheless, each form of paath was created with its own unique purpose. We could never say that one form is more beneficial than the other because no matter what, it is the listening and understanding of Gurbani that leads us along the spiritual path.
When paath is done among our close relatives and friends, it allows everyone to get to together and collaborate, strengthening the bonds of family through Guru’s message. It allows the whole family to be united toward a spiritual path to be one with Waheguru.
It is fine to hold Akhand Paaths at the Gurdwara as long as their motive is not to generate revenue and perform it as a ritual. Nowadays a trend has been started where larivaar akhand paaths are done in gurdwaras, booking can be done in advance, the akhand paath is completed with the families’ name mentioned during the bhog and yet no one from the family is present during the paath. Gurdwaras should do the akhand paaths regularly, but instead of having the paath always being done by Granthis, they should facilitate paaths being done by the sangat also.
Yet, what better way to rejoice and be thankful to Waheguru than getting together and reading and listening to the entire 1430 pages, jointly and collectively.
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥
bhiee paraapat maanukh dhayhureeaa ||
ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
gobi(n)dh milann kee ieh tayree bareeaa ||
ਅਵਰਿ ਕਾਜ ਤੇਰੇ ਕਿਤੈ ਨ ਕਾਮ ॥
avar kaaj tayrai kitai n kaam ||
ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥ 1॥
mil saadhasa(n)gat bhaj kayval naam ||1||