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C

Virtues

ommune(Sajh karijai gtl1}ah keri)

Prof. Darshan Singh Khalsa

~ f O U N D A T 1 O NNew Delhi, India

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Virtues Commune

(Sajh karljai gwJ.ah ked)

A book by

Prof Darshan Singh Khalsa

Former Jathedar, Sri Akal Takhat Sahib,

Sri Amritsar

First Edition: December 2004

Author

Prof. Darshan Singh Khalsa

2246 Britannia Road, Missisauga, Canada

Tel.: 905 7996412, Fax: 9057996413

Mailing Add.: P.O. Box No. 50.930 North Park,

Dr. Brarnpton L6S3Y5, Ont., Canada

E-mail: [email protected]

© Author

Publisher:

Sikh Foundation :

P.O. Box No. 3627 Lajpat Nagar, New Delhi-110024 (India)

Tel.: 9810567300,9811567640www.sikhfoundation.net

E-mail: [email protected]@sikhfoundation.net

ISBN: 81-7873-015-4

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Contents

Foreword ... 4

Preface ... 6

Two fruits attached to the world - plant 10

Sikh History & the Muslims ... 14

Uniformity of Principles ... 23

BaM Shaikh Farid Ji ... 25

Similar Ideology ... 56

Guideline for the phonetic transcription of

Gurmukhi script ... 76

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Foreword

! have read the book ''Virtues Commune", written by Singh

Sahib Prof. Darshan Singh Khalsa. I have also thorougWy

read the previous books - Ujaro Dipa and Eit Rah, written by

the author in which he has brought out the concepts of Sikhism

in a true way by his strong logic and intellect. I think he hasdone a sincere effort in bringing out the true message of Guru

Sahiban and clarifying the thought process in this book too.

Many historians in the past have potrayed Sikh history as a fight

against Muslims, which has widened the gap between these two

communities. I t has led to a lot of misinterpretation of historical

facts and events. But I am sure this book will be the steppingstone to clear all those misinterpretations so far.

m this book, Prof. Sahib has clarified that Guru Sahiban had

no grudges against any religion by giving appropriate example

from the history and Guru Granth Sahib.

After reading this book, nobody will be left by any doubt,

that for the Guru Sahiban all mankind was equal and they onlydifferentiated between good and evil. They tried their best to

transform the evil into goodness.

I am hopeful that this book will encourage and impure all

often historian and writers to write more about this subject by

keeping these guidelines in mind.

The emergence of this book at this juncture is certainly a

laudable step. May this book clear the prevailing doubts in each

and every mind, thus paving the way for further embracement of

the two communities.

I'rof. Sahib has made a geniune attempt in bringing these

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two communities together and we are very proud of him.

December 22, 2004

Paramjit Singh SarnaPresidenr,

Delhi Sikh Gurdwara Managemenr Committee

Guru Gobind Singh Bhawan,

Gurdwara Rakab Ganj Sahib,

New Delhi-llOOOl

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Preface

On the basis of the holocausts and acrid experiences faced by

the Sikh community in the last few centuries, under the

feeling of anger, without touching the social reality, the Sikh

history has been made one-sided. The Brahimil)ism's ChaI}.akya

policy and the intrigue writings of a section of Panjabi Hinduclass has also played a major role in this context. That's why,

only the one-sided facet has been propagated in the past.

As a result of which, the sweet association between Sikhism

and Islam during the period of GurU Sahiban and Sikh history

has been completely overlooked and the distance have created

some serious effects. So, due to this I felt that truth in thehistory is incomplete from many aspects.

Although in GurU Granth Sahib, all the· three religions

Hinduism, Islam and Sikhism have been respected equally, but

there have been attempts to sponsor some psuedo Sikh writers

to author some books in India and abroad to denigrate Islam

and depict Mughal rulers as traditionally anti-Sikh. To prevent

these mischievious elements from creating rifts and differences

between Sikhs and the Muslims, and to discourage any further

twisting and falsifYing the noble Sikh history of nearly 500 years,

I decided to pen down the historic facts straight for the readers.

The factors behind the history of sacrifices and persecution

of the Sikhs under the Mughal rule are very crystal clear. Taking

only a few examples here, we all know that our fifth GurU, GurU

Arjan Dev Ji, who compiled GurU Granth Sahib was savagely

tortured due to the direct instigation of Delhi Durbar by

Chandu, a Khatri Panjabi Hindu, who actually himself took the

charge of the GurU's torture. Likewise, it was a Panjabi Hindu

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Brahmir). GangU, who got the two young Sahibzadas of Guru

Gobind Singh Ji trapped into the custody ofNawab Wazir Khan

and it was Nawab's Hindu minister, Diwan Suchanand who

finally prevailed on him for proceeding with the execution of the

two innocent Princes.

The fIrst ever war waged on Guru Gobind Singh Ji was

inflicted by a group of Hindu hill Rajas of Panjab, while Guru

Sahib was backed by a formidable small army of his Muslim

friend Pir Budhu Shah. The defeated Hindu Rajas rushed to

Delhi to instigate Emperot Aurangzeb against the Guru.Thereafter all the wars against the Guru were waged by the

combined forces ofHindUs and Muslims.

The infamous massacre of 10,000 Sikhs in the year 1746

planned and executed by Diwan Lakhpat Rai, a Hindu minister

ofNawab Yahya Khan of Lahore is already very well established

in our Sikh history.The Panjabi Hindu hand in persecution of the Sikhs by

instigating the Mughals in 17th and 18th century, again

continued relentlessly in the 20th century after the independence

of India. In the Sikh history of over 500 years, we have suffered

the worst discrimination under the so called secular and

democratic Hindu dominated India. The worst atrocities wereinflicted on the Sikh minority inspite of their most valuable and

patriotic role in the Independent India, even after having saved

the country twice from Pakistani wars. Besides having played a

most vital part in feeding the people of India from a litrle

Panjab, the origin of the Sikh green revolution and having also

made valuable contribution in the early phase of theindustrialisation of India. The two percent population of the

Sikhs are also on record for having made higher sacrifIces for

Indian Independence than the rest of the ninty eight percent, put

together.

The genocide against the Sikhs during the eight year period

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of 1984 to 1992 was by far a greater calamity than the total

sacrifices suffered by this community since the inception of this

humble and true religion by GurU Nanak Dev ji in 1469 A.D.

Over 10,000 lives of pilgrims were lost in the government

sponsored open massacres of the Sikhs in June 1984 inside the

Golden Temple complex, with destruction of the historic Aka!

Takhat and stealing of 10534 ancient manuscripts and relics by

the Indian Army. This was soon followed by yet another

government manipulated massacre of over 8,000 Sikhs in Delhi

in November 1984.Besides the above Pogrom of the 1984, the planned

genocide of this small and vibrant Nation of the Sikhs continued

relentlessly until 1992 by the Indian Army and Police especially

assigned for a ruthless massive hunt of the innocent Sikh youth

under the three code-named operations - Woodrose, Rakshak I

and Rakshak II and picked up in excess of 180,000 young Sikhsfrom their homes and farms, were systematically tortured and

murdered in cold blood. A large number of bodies were dumped

in mass graves and many more were burnt in the crematoriums.

Some account of torture and murder of many an iImocent

Sikh youth along with their pictures is elaborately documented

by a South Indian journalist Ram Narain Kumar, a Fellow of theReuter's Oxford Scholarships, in his recently published

monumental book - 'Reduced to Ashes'. This is how, a Nation

of Sikhs was criminally betrayed by India after having been

cheated by repeated false promises personally made by Nehru

and Gandhi for seeking the Sikh support for their Congress

patty, prior to obtaining Independence. The consistent vengenceand crime against the Sikhs by some of the racist Panjabi and

northern Hindiis has indeed done a great deal of damage to the

credibility of a vast majority of an otherwise peaceful and secular

Hindiis of the south, west and eastern parts of India.

I have preserved and carefully compiled the above

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information details in Canada and shall publish the same in my

next book - "The Great Betrayal & Genocide of the Sikhs in

secular India". It will also report on the role of some Panjabi

Hindiis in instigating the riots in 1947 during the Panjab

Partition. Some of this information is already available in the

historic book written by a well known Panjabi author Bhisham

Sahrti, which was further exposed in producer Nihalaru's famous

film 'Tamas', which was nationally screened on the popular

Indian TV channel.

In the last few years, I went twice to pay visit to theGurdwaras in Pakistan. Seeing the respect for Gurdwaras and

love for the Sikh people by the Muslim brotherhood, a

wondrous concept of GurbiiJ:ti arose in my mind. In GurbiiJ:ti, it

has been mentioned :

baba bikhu dekhia sansaru.

o Father, I have seen that the world is poison.(SGGS pg. 382)

But Guru. Sahib also says, but when I see the whole world, I also

find the Formless God in this world only :

ehu visu sansaru tuma dekhade

ehu hari ka riipu hai hari riipu nadari aJ.a.

This whole world which you see is the image of the Lord;only the image of the Lord is seen.

(SGGS pg. 922)

On the basis of this, looking inside, I tried to rub off the dirt

and filth deposited by the tornado of time and collusion, on the

strong relationship between Sikhism and Islam; hence decided to

write a book on the unerring memories of the eternal gleam of

the holy association of the two communities. I t has today turned

into a reality, but I would consider this successful only on the

mutual embracement of the two communities.

Darshan Singh Khalsa

Nov. 29, 2004 Former Jathediir, Sri Aka! Takhr Sahib, Amrirsar

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Two fruits attached

to the world-plant

I n God's Creation, there are two types of conditions i l l all

walks of life - cold and hot, good and bad :

sansaca birakha kau dui phala Hie.

Two fruits attached to the world-plant .

(SGGS pg. l I n ) .

From centuries, politics has always overshadowed every

aspect of the social life; and to maintain its supremacy on the

society, the divide and rule policy has always been adopted.

Divisions were created between the society based upon wealth,

caste, color and creed. Fight among various sections of the

society has been a gift of the dirty politics.

The Brahmins has always dominated the Indian politics.

Brahmin with his clever "Ch:iI).akya policy" insured that the

Sikhs always remain at a distance from Islam and rather should

remain attached to the Hinduism. Since Sikhs were busy fighting

the foreign mercenaries to protect the life, honour and wealth of

all people irrespective of religion and would stay in the jungles,

the Brahmins got the opportunity to pollute the Sikh religiousand political literature. The purpose of the pollution was to

ensure that with the passage of time, Sikhism could be merged

into Hinduism, just like Buddhism and Jainism. The Ch:iI).akya

policy ofBrahmin was successful to a certain extent.

Some of the early Sikh religious preachers who were

educated in the brachial school of thought, also preached thedistorted form of GurbaQi and tried their best to give Hindu

colour to the Sikh teachings. It was contrary to the principle of

One God enshrined in Sikhism :

adi sachu jugadi sachu.

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hai bhi sachu nanaka hosi bhi sachu.

True in the primal beginning, true throughout the

ages, true here and now,

o Nanak, forever and ever true.(SGGS pg. 1).

Sikhism believes there is One Creator in the

beginning, end and forever.

In Hinduism, Ram was made God of one Yuga (time

period), Krishat).a was made God of another Yuga etc. Based on

these beliefs, effort were made to make Sikh, a worshiper of

thirty-three crore idols instead of one God.

With deliberate cleverness, the acts of the traitors Chandu,

Gangu., Sucha Nand, Lakhpat and Hindu hill kings were not

brought into light; rather more effort was made to spread out

the torture done by Muslim Emperors on the Sikh Gurus and

the Sikhs.

Sikh historical literature was polluted with unfounded facts.

Even some Granths were published under the name of Guru

Gobind Singh jt (1666-1708) and other prominent Sikhs. And

these so called holy books were depicted to portray Sikhism, as a

part ofHinduism.

Even though the historical fact is that when BrahmiI:J. tried to

make Guru Nanak Dev jt (1469-1539), a Hindu by putting a

scared thread around his body, Guru Nanak straight away

refused. Guru Nanak through his Bar:u clearly condemns rituals

like bathing at scared places, Sharadh (donation to Brahmin) etc.

Unfortunately, due to the pilferation in the Sikh culture,

some Sikhs have also started believing that the Sikh is a part of a

broader Hindu society, neglecting the following very clear

teachings ofGuru Gobind Singh :

jaba laga khalasa rahe niara.

taba laga teja diu mai sara.

jaba eilia gahai biparana ki rita.

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mai na karo ina 1d pratita.

Till the time Khalsa is unique,

I bestow all my blessings upon him.

But when it follows the rituals of other beliefs,go astray from Gurii's path, I do not pay any heed to him.

The BrahmiQ. very cleverly tried to show Gunl Nanak doing

the Sharadh in memory of his ancestors. Gunl Gobind Singh jl is

said to have worshiped Naina Devi (Hindu goddess) to get

powers, Similarly, Mata Sahib Kaur jI (d. 1735) is said to be a

form of Durga Devi (Hindu goddess), due to which thecommon Sikh in society got away from Islam and started

believing BrahmaQ.ism and Hindu as its own. As a result of this,

several BrahmiI:llcal practices have crept into the Sikh way of life.

_ Every community has both - good and bad people. When a

person of good deeds occupy the throne of political power, then

it is called "Ram Raj"; and if the bad person occupies the same

position, the rule is known as "RavaQ. Raj". Now, according to

the history, Ram as well as RavaQ. was a Hindu. KrishaQ.a was

Hindu and so was Kans. RavaQ. was the enemy of Ram and tried

to molest Slta, wife of Ram. Meanwhile, brother of the same

RavaQ., VibhIshaQ. was the disciple of Ram. So, good and bad are

both the part of the same community.

Similarly, if Emperor Jahanglr (r.1605-1626) and Aurangzeb

(1618-1707)) were Muslim, so was Akbar (r.1556-1605)). I fAurangzeb tried to convert HindUs forcibly into Islam, Emperor

Akbar gave plum posts in his empire to HindUs. Jahangir

ordered the torture of Gunl Arjan Dev jl (1563-1606) on the

advice of his loyal aide Chandu, but the same Jahanglr did not

do any better with his own son Khusrau (1587-1622) too.

Aurangzeb, on advice of the Hindu hill kings adopted

confrontational path with Gunl Gobind Singh jl. The same

Aurangzeb had also put his father Shahjahan (r. 1627-1658) in

jail and ordered the prosecution of his brothers.

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Therefore, a person is good or bad according to his deeds,

but not due to the birth in any particular religion.

This book has been written in light of the Sikh history and

Sikh principles; and is an attempt to dissolve preconceived

notions of the other faith.

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Sikh History and the Muslims

T he fIrst one to recognize Guru Nanak was Rai Bular, a

Muslim noble who saw the divine light in Guru Nanak. He

told the parents of child Nanak - Mehta Kalyan and Mata Tripta

that Nanak is not an ordinary child, He is the light of God, an

inspiration for him and he sacrilice himself to Nanak. Rai Bular

spent his whole life in love and devotion ofGuru Nanak. He was

promised by Guru Nanak that when his end time comes, Guru

Nanak will be present nearby so that he leaves this world having

a darshan (glimpse) of Guru Nanak. As per the promise, Guru

Nanak sensing the last time of Rai Bular, reached Talwan<;li and

took the head of Rai Bular in his lap. The naming of Rai Bhoi

D1 Talwan<;li to NanakaJ}a Sahib, where every Sikh bows his

head, is the proof of devotion ofRai Bular for Guru Nanak.

Guru Nanak's companion for life, Bhai Mardana (1459

1534) was a Rababi born in a Muslim family.

jaisi mai avai khasama ki baI}i...

I speak what has been predestined to me by God...

(SGGS pg. 722)

For centuries, the Bam that was enlightened to Guru Nanak

accompanied by the tunes of the Rabab by

Mardana have been echoing in the

world and will continue to do so.

Guru Nanak admired Bhai Mardana for

providing company of the Rabab to Bfu:}l.

During one of his Udasis (travels), one day

Mardana requested Guru Nanak that it had

been a long time since he had last seen his

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family and he wanted to go back to meet his family members.

Guru jl, wirh love replied, "I have been away from farher,

morher, sister, wife and sons for a long time and I never feel sad.

I f you leave me now, I will get lonely because you are my

partner on rhe spiritual parh. When I sing on rhe tunes of your

Rabab, it takes me to rhe court of rhe Lord in seconds. Do not

leave me and if you still want to go, come back early". Referring

to rhe company rhat BhaI Mardana provided to Guru Nanak,

BhaI Gurdas ji (1543-1637) has expressed:

iku baM akala riipu duja rababi mardana.

The Guru is like God and so is his companion Mardana.

(Var 1, paup 35, Bhai Gurdas ji)

Guru Nanak had deep love for BhaI Mardana. By sitting in

rhe company of Guru Nanak and singing rhe Barn wirh Guru

Nanak, Mardana's mind was elevated to great spiritual heights.

BhaI Mardana's writing was given due place in Guru GranrhSahib jl. BhaI Mardana was given such respect rhat he was

allowed to use rhe word "Nanak" in his writings.

Saloku Mardana 1

kali kalavili kii.mu madu manua pivaQharu.

krodha k a ~ : o l i mom bhari pilava ahankaru.

majalasa ki4-e laba ki pi pi hoi khuaru.

kara.I}1 lahat:ti satu guru sachu sara kari saru.

~ man<;le kari silu ghiu saramu masu aharu.

guramukhi paiai nanaka khadhai jahi bikara.l.

The dark age of Kaliyuga is the vessel,

filled with the wine of sex; the mind is the drinker.

Anger is the cup, filled with emotional attachment;egotism is the bartender.

Drinking too much in the company of

falsehood and greed, one is ruined.

So let good deeds be your distillery,

and let Truth be the molasses you ferment;

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make the most excellent wine of Truth.

Make virtue your bread;

good conduct the ghee, and modesty the dish of meat.

As Gurmukh, these are obtained,o Nanak; consuming them,

evil and corruption depart.!.

(SGGS pg. 553)

Mardana 1

Mia laru,i apu madu majalasa trisana dhatu.

mansa katori kiiri bhari pilae jamkaIu.itu madi pitai nanaka bahute khatiahi bikara.

gianu guru saIaha man4e bhau masu ahiiru.

nanaka ihu bhojanu sachu hai sachu namu adhiiru.2.

kaya lahat:ti apu madu amrita tisa ki dhara.satasangati siu melapu hoi liva katori bhari

pi pi katahi bikara.3.The body is the bottle, self-conceit is the wine,

and desire is the company of drinking buddies.

The glass of the mind's longing

is filled to overflowing with falsehood;

the messenger of death is the bartender. Drinking in this wine,

o Nanak, one takes on coundess vices and corruption.

So make spirirual wisdom your molasses,and the Praise of God your bread;

let the Fear of God be the dish of meat.

o Nanak, this is the true food;

let the true Name be your only support.2.

I f the human body is the pitcher,

and self-realization is the wine,

then the Ambrosial Nectar streams down.

Joining the Satsangat, the true congregation,

the glass of the Lord's love is

filled with this Ambrosial Nectar; drinking it in,

one's evil and corruption are eradicated.3.

(SGGS pg. 553)

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When Emperor Akbar came to Goindwal Sahib for the

darshan of Guru Amar Das ji (1479-1574) and saw the equality

in the LaJ]gar where rich and poor irrespective

of caste and religion sat in one

line to eat, he was very much

impressed. He wished to

offer huge land for running

the LaJ]gar. But Gurii Amar

Das refused by saying that the

LaJ]gar is being run with the dasvandh

(one-tenth of earning) of honest and hard working people. On

hearing this, Akbar was futher impressed and he transferred land

in the name of Bibi Bhani ji, the daughter of Guru Amar Das

saying that daughters are common to every one. On the same

land that was donated by Akbar, Gurii Ram Das ji (1534-1681)

constructed the city Ramdaspur, which came to be known as

Amritsar.

Emperor Jahangir gave orders for the physical torture of

Gurii Arjan Devon the advice of Chandu, a Hindu Khatri.

Chandu himself oversaw all the tortures that were being

administered to Gurii Arjan Dev ji. And the person to speak:

against all these tortures was Sam Mian Mir (1550-1635), aMuslim fakir. Gurii Arjan Dev and Sam Mian Mir's mutual love

and friendship for each other is being reflected from the fact that

the Gurii ji called upon Sain ji to lay down the foundation stone

of Harimandar Sahib. Now, in the present times

also, when every Sikh recites the line - the

Darshan-Ishnan of Sri Harimandar Sahib inhis daily Ardas (prayer), he remembers

Guru Arjan Dev as well as Sam Mian

Mir.

Emperor Jahangir was also an

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admirer of Sam Wan Mir, When Sam ji learnt that Guru Arjan

Dev was being tortured by Chandu on the orders of Jahangir

and also that Chandu was the one who had filled the ears of

Jahangir against Guru ji, Sam Mian Mir made Jahangir realize

his mistake. On the other hand Wazir Khan (d. 1634), a

minister in the court ofJahangir was also a disciple of the Guru

ghar as he was cured of a serious disease by the Ardas (prayer) of

Guru Arjan Dev; he told good things about the Guru-ghar to

Jahangir. On hearing this, Jahangir realized his mistake and

invited Guru Hargobind Sahib (1595-1644) to Delhi for talks

When Guru ji reached Delhi, Jahangir extended the hand of

friendship. Chandu, was scared on seeing this. In the meantime,

Emperor Jahangir got ill and Chandu seized the opportunity for

the new move. He told Jahangir that he was under the influence

of the stars and anything could happen to him. He told him

that the only way he would be saved was i f six saints like GuruHargobind Sahib sat at a lonely place and prayed for him.

Jahangir to save himself requested Guru ji to pray for him. Guru

Hargobind understood this move of Chandu and agreed to

comply with it. The Emperor fIxed Gwalior fort as a place for

Guru ji and told the caretaker of the jail to extend all kinds of

facilities to Guru jt Chandu heaved a sigh of relief when GuruHargobind Sahib moved to Gwalior jail. The fort of Gwalior

started bustling with activity when Guru Sahib reached there.

Religious dewans were held twice a day and LaQgar was also

started. In this fort, fIfty-two kings were also detained and were

undergoing political sentences. Guru ji asked the jail caretaker to

allow these kings to join the Satsang.In

the company of Guru ji,the miseries of the kings ended and they became the followers of

Guru Sahib.

In the meantime, Wazir Khan explained Jahangir that his

illness is not related to any stars or anything auspicious. He told

him that this was the foul play of Chandu in order to take

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revenge from Guru Hargobind Sahib. Jahangir immediately

requested Guru ji to come back. But the imprisoned fifty two

kings requested Guru ji to not to leave them alone. On this,Guru ji told Jahangir that he would come out of the fort along

with these political prisoners only. Then Jahangir announced

that anyone who holds on to him can come out. Guru ji got a

large loose plaited shirt stitched for himself. The shirt had 52

plaits and all the kings came out by holding on to the plaits. On

the other hand, Jahangir got sick of the clever tricks played by

Chandu and immediately decided to

hand Chandu to Guru ji for

punishment.

Kirtanias of Guru Arjan Dev's

court, Rai BalwanQ. and Satta

were Muslims whose one Var

(ballad) has been included in Guru Granth

Sahib.

Pir Bahlol, who shared Guru Nanak's spiritual views was also

a Muslim. This Muslim faqir, Bahlol, served Guru Hargobind

Sahib on his visit to Kashmir and received his blessings.

Before Guru Gobind Singh's parkash (birth), a

Muslim fakir Sayed Bhikhan Shah got a vision thatsome Godly Saint was about to appear on earth.

So he, along with his disciples left for Parna

(birth-place of Guru Gobind Singh) to

have a glimpse of the newly born child

Gobind..

When Panjabi Hindu hill kingscould not tolerate the flying Nishan Sahib (the flag of Sikh

nation) and beats of the Rat:ljit Nagara (drum), they decided to

jointly attack Guru Gobind Singh from all the four directions. At

that time, Muslim fakir Pit Budhu Shah (1647-1704) along with

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his 700 disciples and sons also joined the Guru's army. In the

battle, PIr Budhu Shah lost his sons and disciples.

Now,ifGuru jI's fight would have been against Islam, then

why would have PIr Budhu Shah joined Guru Sahib ? In the

battle, Hindu kings were defeated. Guru ji were very much

impressed by PIr Budhu Shah and

asked PIr ji to demand anything that h

desired. Guru ji was combing his hairs

at that time. PIr Budhu Shah

immediately asked Guru jI to give him........

the comb along with the hairs, tha

were tangled in the comb. When Pir jI

reached home and his wife BIbi

NassIrIiin asked PIr jI of the whereabouts

of her sons, PIr jl replied that he have

made friendship with Guru Gobind Singh and to strengthe

n the bond of friendship, they have exchanged their precious

things with each other. He have given his sons to Guru Gobind

Singh and since Guru jI loves Kes (hairs) more than his sons, so

he have brought the comb with tangled Kes ofGuru jI in return.

When the hilly Hindu kings could not defeat Guru jI, they

decided to approach Aurangzeb for help. They told Aurangzebthat Guru Gobind Singh is arming the Sikhs and training them

in martial arts. He was told that this was a danger to him as he

could be attacked any time by Guru jI for the revenge of his

father's death. Aurangzeb sent out the army to help the hilly

kings and the army joindy attacked Anandpur Sahib.

When Guru jI left Anandpur and Mata GujarI jI (1624-1704)along with her younger grandsons got separated from Guru jI,

they met Gangil Brahmin who was a helper in the kitchen of

Guru jI. Mata ji trusted him and accompanied Gangil to his

house. On seeing some wealth with Mata jl, Gangil got greedy

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and decided to take the wealth by handing over Mata ji, Baba

Zorawar Singh (1694-1704) and Baba Fateh Singh (1696-1704)

to the Governor of Sarhind. When Wazir Khan (d. 1710), the

Governor of Sarhind was thinking of sentencing Baba Zorawar

Singh and Fateh Singh to death, the Nawab ofMalerkotla raised

the cry for mercy and told Wazir Khan that his fight is with their

father and not with these innocent children. But Diwan Sucha

Nand (d. 1710), a Hindu Khatri immediately replied that the

sons of a snake are snakes too and should be killed. Due to the

mercy cry given by the Nawab of Malerkotla at that time, in1947, during the partition when riots broke out between Hindu,

Muslim and Sikhs, Sikhs protected the Muslims ofMalerkotla.

When Guru Gobind Singh reached the thorny forest of

Machhiwara after the battle of Chamkaur in which his elder sons

attained martyrdom, he was all alone. Guru ji were resting on a

stone when Nabi Khan saw Guru j t He immediately arrangedfor a nicely decorated bed for Guru Ji and without worrying

about any punishment from Wazir Khan for helping Guru ji,

Nabi Khan and Ghani Khan lifted the Guru jl's bed on their

shoulders and started the onward journey. When anyone asked

them whom they were taking, they replied it is the Uch Da Pir

(The highest of Saint). Nabi Khan and Ghani Khan wereMuslim brothers who risked their lives for Guru jt

After the death of Emperor Aurangzeb, his son Bahadur

Shah took the help ofGuru ji in the fight for supremacy with his

brothers.

When Maharaja RaI).jit Singh (1780-1839) established the

Khalsa Raj, his most trusted minister was Fakir Azizuddin(1780-1845), a Muslim. He with his wisdom and loyalty helped

RaI).jit Singh increase the boundaries of his rule. Some records of

Khalsa Raj are still on display with the family of Azizuddin,

which is a proof of the relationship between the Sikh and'

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Muslim conununities.

When I visted Pakistan in 1999 and 2001, I noticed that

year the family of Azizuddin honours the leader of the

Sikh pilgrims visiting Pakistan. Where

Azizuddin was loyal to Khalsa

Raj, there on the other side

some Hindu I;>ogras like Dhim

Chand, Gulab Chand - even

though they enjoyed the

good offices 1ll the

. gdom, still never left an

pportunity for fmding out

ways to end the Khalsa

Raj. Both helped the English invaders in defeating the Khalsa

army and thus put an end to the Khalsa Raj.

According to Gurb3.I)i, good and bad people are born inevery religion :

bikhu amritu karatari upae.

sansara birakha kau doi phala Hie.

The Creator created both poison and nectar.

He attached these two fruits to the world-plant

(SGGS pg. 1172)birakhai he1hi sabhi janta ikaPJe.

iki tate iki bolani miPJe.

asatu udotu bhaia u1hi chale jiu jiu audha vihat}ia.

Beneath the tree, all beings have gathered.

Some are hot-headed, and some speak very sweetly.

Sunset has come, and they rise up and depart;

their days have run their course and expired.

(SGGS pg. 1019)

Therefore, Sikhs and Muslims have historic partnerships and

history is full of many such examples, which will be further

written, in a separate book.

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Uniformity of Principles

There are many instances where there is a uniformity of

principles in Sikhism and Islam :

1. Sikhs and Muslims both worship One God, whereas Hindiis

worship 33 crore gods & goddesses.

2. Sikhs and Muslims both do not believe in the Idol worship.On the other hand, Hindiis worship idols made of stone and

marble.

3. A Sikh's life revolves around One GurU - Guru Granth

Sahib; and in every moment of joy, happiness and

sadness, Shabad of GurU Granth Sahib jl is recited. Similarly,

life of a Muslim is centered on one Quran, where as Hindu'slife is confused in four Vedas, six Shastars, Glta etc.

4. The Sikh GurUs never claimed to be God, but only a

messenger ofGod.

jaisl mai avai khasama ki biiIM

taisara karl gianu ve Wo.

As the Word of the Forgiving Lord comes to me,

so do I express it, 0 Lilo.

(SGGS pg. 722)

hau apahu bola na jiiQ.da

mai kahia sabha hukamau jiU.

By myself,· I do not even know how to speak;

I speak all that the Lord commands.

(SGGS pg.763)satigura ki biiIM sati sati kari jiiQ.ahu gurasikhahu

hari karta api muhahu kaQhae.

o Gursikhs, know that the Bii.I:ll,

the Word of the True Guru, is true, absolutely true.

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The Creator Lord Himself causes the Guru to chant it.

(SGGS pg.308)

Hazrat Muharrunad Sahib, the founder of Islam, also never

claimed himself to be God, but only a messenger. But inHinduism - Shri Ram, Krishan, Ganesh, Vishnu and

Jagannath ji, everyone is called God.

5. Sikhs believe that the beloved creator of this world is all-

powerful, omni present One God and he has created the

universe in his order. Islam also believes that everything in

this universe is in order of one God called Allah.. On theother hand, Hinduism believes that Brahma is responsible for

birth, Vishnu for business and Shiva for death, Lakshmi for

money, Saraswati for education etc.

6. The basic principles of Sikhism are :

a. Remember God

b.Earn honest leaving

c. Share wealth with unfortunate.

It is important to note that the principles of Islam are also

the same as those in Sikhism.

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Bibi Shaikh Farid Ji

I n the Islamic world, Baba Shaikh Farid ji (1173-1265) is a

highly respected SUfi saint. His B<il)1 has been included in

GurU Granth Sahib. The presence of SUfi saints Bam in GurU

Granth Sahib is an example of the universal message that GurU

Granth Sahib contains. Not only every Sikh, but also every Godloving person bows his head before Baba Farid, when he bows

his head in front ofGurU Granth Sahib Ii.Baba Farid was born in 1173 in the family of Shaikh

JamaIuddln and Bibi Qarsfun. Farid was raised in the religious

atmosphere. His mother was a very religious woman who played

a major role in the up-bringing of Farid ji. His mother used toput some sugar crystals by his bedside and used to tell Farid that

if he worship God, Allah would give him some sugar. Several

other stories are also popular which is witness to the various

methods which his mother attached him to God. When Farid's

mind got merged in God and became fIxed on his master, Farid

thanked his mother for this union. Farid said'0

Mother, I donot need this sugar now; the name of Allah is -----ot more sweeter.'

Baba Farid's multi faced personality is

truly reflected from his teachings. His B<il)1

has been composed in the language of

Western Panjab and is given below as

references for the readers. His B<il)1

clearly states that a Muslim who - - lives his life according to the

principles of Sharah (Islamic code

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of conduct) is safe. In his BaJ:ll, every Muslim is exhorted to live

according to the true Sharlat teachings. I f Guru jI have had any

hatred for IsHim, then Baba Farld would have never been

allowed to talk about Islam through Guru Granth Sahib jL

When a Sikh listens to the Path of Guru Granth Sahib jl, he also

enjoys the salokas of Baba Farld with great devotion. When we

bow in front of Guru Granth Sahib jI, we also pay our homage

to Baba Farld jL This is an explicit example of a true Sikh and

Islamic relationship.

The saloks composed by Shaikh Farld has been included inSrI Guru Granth Sahib jl at pages 1377 to 1384, are composed

in the authentic Panjabl language. There is not only deep

spiritual meaning in these salokas, but they are also a true

example of great poetic beauty. For this reason, I have included

these saloks below for the reader to appreciate and savour :

saloka sekha farida keik oankara satigura prasadi.

jitu diharai dhana vari sme lae likhai.

malaku ji kani sw:tida muhu dekhale ai.

jindu nim<iQi kaQhiai ha<;la kii karkai.

sme likhe na chalani jindii kiln samajhai.

jindu vahuti m a r ~ u varn lai jasi p a r ~ a i .a p ~ a hathi joli kai kai gall lagai dhai.

valahu niki purasalata kanni na sw:ti ai.

farlda kiri pavandll khara na apu muhai.l.

Salokas of Shaikh Farid ji

One Universal Creator God, By the grace of the True Guru

The day of the bride's wedding is pre-ordained.On that day, the messenger of death,

of whom she had only heard, comes and shows its face.

It breaks the bones of the body

and pulls the helpless soul out.

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That pre-ordained time of marriage cannot be avoided.

Explain this to your soul.

The soul is the bride, and death is the groom.

He will marry her and take her away.

After the body sends her away with its own hands,

whose neck will it embrace?

The bridge to hell is narrower than a hair;

haven't you heard of it with your ears ?

Farjd, the call has come;

be careful now, don't let yourself be robbed. I.

farida dara darvesi gakhari chala duma bhati.

banhi u1hai p o ~ a l i kithai vanna ghati.2.

Farjd, it is so difficult to become a

humble saint at the Lord's door

I am so accustomed to walking in the ways of the world.

I have tied and picked up the bundle;where can I go to throw it away ?.2.

kijhu na bujhai kijhu na sujhai duma gujill bhahi.

sai merai changa kita narn ta han bill dajha ahi.3.

I know nothing; I understand nothing.

The worldis

a smouldering ftre.My Lord did well to warn me about it;

otherwise, I would have been burnt as well.3.

farida je jiiQa tila thorare sammali buku bhari.

je jiiQa sahu nanQhara t3. thora miiQu kariA.

Farjd, i f I had known that

I had so few sesame seeds,

I would have been more careful

with them in my hands.

I f I had known that my husband Lord

was so young and innocent,

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I would not have been so arrogant.4.

je jiiI).a lam chhijaQa pieJi pai ganQhi.

tai jeva<.iu mai nahi. ko sabhu jagu 9itha hanQhi.5.If I had known that my robe would come loose,

I would have tied a tightet knot.

I have found none as great as You, Lord;

I have looked and searched throughout the world.5.

farida je t i l akali latiphu kale likhu na lekha.

apanare girivana mam siru niva kari dekhu.6.

Farid, i f you have a keen understanding,

then do not write black marks against anyone else.

Look underneath your own collar instead.6.

farida jo tai marani mukia tinha na mare ghummi.

apanare ghari jaiai paira tinha de chummi.7.

Farid, do not turn around to strike those

who strike you with their fists.

Kiss their feet, and return to your own home.7.

farida ja tau khataQa vela t3. t i l rata dOni siu.

maraga savai nihi ja bharia t3. ladia.8.Farid, when there was time for you to earn good karma,

you were in love with the world instead.

Now, death has a strong foothold;

when the load is full, it is taken away.8.

dekhu farida ju thia dari hoi bhiira.

agahu nera aia pichha rama diiri.9.

See, Farld, what has happened: your beard has become grey.

That which is coming is near,

and the past is left far behind.9.

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dekhu farida j i thia sakara hoi visu.

s3i bajhahu a p ~ ev e d ~ a kahiai kisu.lO.

See, Farie!, what has happened:

sugar has become poison.

Without my Lord,

who can I tell of my sorrow? 10.

farida akhi dekhi patiQia sUl).i sUl).i riQ.e kanna.

sakha pakandi aia hora karendi vanna.n.

Farid, my eyes have become weak,

and my ears are hard of hearing.

The body's crop has become ripe and turned color.n.

farida kali jim na ravia dhauli ravai koi.

kari s3i siu pirhari rangu navela hoi.l2.

Farid, those who did not enjoy their spouse

when their hair was black,

hardly any of them enjoy Him when their hair turns grey.

So be in love with the Lord,

so that your color may ever be new.12.

mahala 3.

farida kill dhauli sahibu sada hai je ko chiti kare.

a p ~ a laia piramu na lagai je lochai sabhu koi.

ehu piramu piaIa khasama ka jai bhavai tai dei.13.

Third Mahal.

Farid, whether one's hair is black or grey,

our Lord and Master is always here i f one remembers Him.

This loving devotion to the Lord

does not come by one's own efforts,

even though all may long for it

.This cup of loving devotion belongs to our Lord and Master;

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He gives it to whomever He likes.13.

farida jinha loi.J;la jagu mohia se loi.J;la mai < , l i ~ : l l U .kajala rekha na sahidia se pankhi sm bahiPtu.14.

Farid, those eyes which have enticed the world,

I have seen those eyes.

Once, they could not endure even a bit of mascara;

now, the birds hatch their young in them.H.

farida kUkedia chagedia mati dedia nita.jo saitaru varnliiia se kita pherahi chita.15.

Farid, they shouted and yelled,

and constantly gave good advice.

But those whom the devil has spoiled,

how can they turn their consciousness towards God? 15.

farida thiu pavahi dabhu. je S3.l lorahi sabhu.

iku chhijahi bia latariahi. t i sai dai dari variahi.16.

Farid, become the grass on the path,

i f you long for the Lord of all.

One will cut you down,

and another will trample you underfoot;

then, you shall enter the Court of the Lord. 16.

farida khaku na nindiai khiikU je<;lu na koi.

jivadia paira talai muia upari hoi.17.

Farid, do not slander the dust;

noting is as great as dust.

When we are alive, it is under our feet,and when we are dead, it is above us.17.

farida ja labu ta nehu kia labu ta kiira nehu.

kicharu jhati laghaiai chhapara tutai mehu.18.

Farid, when there is greed, what love can there be ?

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When there is greed, love is false.

How long can one live in a thatched hut,which leaks when it rains?18.

farida jangalu jangalu kia bhavahi vaQi kan<Ja morehi.

vasi rabu hiiliai jangalu kia <Jhu<Jhehi.19.

Farid, why do you wander from jungle to jungle,

crashing through the thorny trees ?

The Lord abides in the heart;

why are you looking for Him in the jungle?19.

farida ini niki janghiai thala <Jiingara bhaviomhi.aju faridai kUjra sai koha thiomi.20.

Farid, with these small legs,

I crossed deserts and mountains.

But today, Farid, my water jug

seems hundreds of miles away.20.

farida rati vadia dhukhi dhukhi uthani pasa.

dhigu tinha dol jivia jina vidiiJ}.i as.21.

Farid, the nights are long, and my sides are aching in pain.

Cursed are the lives of those

who place their hopes in others.21.

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farida je mai hoda varia mita airia.

hera jaIai majitha jiu upari angara.22.

Farid, if I had been there when my friend came,

I would have made myself a sacrifice to him.

Now my flesh is burning red on the hot coals.22.

farida lorai diikha b ij ur ia k ik ari bijai jaru.

han<;lhai u n u kataida pa idha lorai paru.23.

Farid, the farmer plants acacia trees,

and wishes for grapes.He is spinning wool, but he wishes to wear silk.23.

farida galle chikaru diiri gharu nali piare nehu.

chaIa ta bhijai kamball raha ta tutai nehu.24.

Farid, the path is muddy,

and the house o f my Beloved is so far away.If I go out, my blanket will get soaked,

but i f I remain at home,

then my heart will be broken.24.

bhijau sijau kamball aIahu varsau mehu.

jai mila tina s a j ~ a tutau nam nehu.25.

My blanket is soaked,

drenched with the downpour of the Lord's rain.

I am going out to meet my Friend;

my heart will not be broken.25.

farida mai bholava paga da matu maili hoi jai.

gahila riihu na jiiJ}.ai sire bill m ip khai.26.Farid, I was worried that my turban might become dirty.

My thoughtless self did not realize that one day,

dust will consume my head as well.26.

farida sakara khanl,iu nivata

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guru makhiou majha dudhu.

sabhe vastii mithia

raba na pujani tudhu.27.Farld: sugar cane, candy, sugar, molasses,

honey and buffalo's milk,

all these things are sweet,

but they are not equal to You.27.

farida roll: meri k a ~ a ki lavaQu meri bhukha.

jina khadhi chopri ghaQe sahanige dukha.28.

Farld, my bread is made of wood,

and hunger is my appetizer.

Those who eat buttered bread, will suffer in terrible pain.28.

rukhi sukhi khai kai thanQha piiQi piu.

farida dekhi parai chopari na tarsae jiu.29.

Eat dry bread, and drink cold water.

FarId, i f you see other's buttered bread,

do not envy him for it.29.

aju na sufi kanta siu angu mure mur1 Jat.

jai puchhahu <,tohagaI)i tuma kiu raiI}i vihai.30.This night, I did not sleep with my Husband Lord,

and now my body is suffering in pain.

Go and ask the deserted brides, how she passes her night.3D.

sahurai Qhoi na lahai peiai nam thau.

piru vatari na puchhai dhana sohagaQi nau.31.She fmds no place of rest in her father-in-law's home,

and no place in her parents' home either.

Her Husband Lord does not care for her;

what sort of a blessed, happy soul-bride is she?31.

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sahurai peiai kanta ki kantu agammu athahu.

nanaka so sohagaQi ju bhavai heparvaha.32.

In her in-law's home hereafter,

and in her parents' home in this world,

she belongs to her Husband Lord,

the Inaccessible and Unfathomable.

o Niinak, she is the happy soul-bride,

who is pleasing to her Carefree Lord.32.

nati dhoti sambahi suti iii nachindu.farida rahi su heri hinnu di gai kathiiri gandhu.33.

Bathing, washing and decorating herself,

she comes and sleeps without anxiety.

Farjd, she still smells like asafoetida;

the fragrance of musk is gone.33.

jobana jade na dara je saha priti na jiii.

farida kiti jobana priti binu sulci gae kumaliii.34.

I am not afraid of losing my youth, I

as long as I do not lose the Love of my Husband Lord.

Farjd, so many youths, without His Love,

have dried up and withered away.34.

farida chinta khatola v3.I).u duldm

biraha vichavat}.a lephu.

ehu hamara jivaQa tii samba sache vekhu.35.

Farjd, anxiety is my bed, pain is my mattress,

and the pain of separation is my blanket and quilt.

Behold, this is my life, 0 my True Lord and Master.35.

biraha biraha akhiai biraha tii sultanu.

farida jitu tani birahu na ilpajai

so tanu jat}.u masanu.36.

Many talk of the pain and suffering of separation;

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o pain, you are the ruler of all.

Farid, that body,

within which love of the Lord does not well up,look upon that body as a cremation ground.36.

farida e visu gandala dharia khan4u livari.

iki rahede rahi gae iki radhi gae ujari.37.

Farid, these are poisonous sprouts coated with sugar.

Some die planting them; some are ruined,

harvesting & enjoying them.37.

farida chari gavaia han<Jhi kai chari gavaia sammi.

lekha rabu rnangesia t ft abo kerhe kammi.38.

Farid, the hours of the day are lost wandering around,

and the hours of the night are lost in sleep.

God will call for your account,and ask why you came into this world.38.

farida dari darvajai jai kai kiu 4itho gharialu.

ehu nidosa rnariai hama dosa da kia haIu.39.

Fand, going at the Lord's Door;

Have you seen the gong there?This blameless object is being beaten,

imagine what is in store for us sinners!39.

gharie gharie rnariai pahari lahai sajai.

so hera ghariala jiu 4ukhi ra.i.Qi vihaiAO.

Each and every hour, it is beaten;

it is punished every day.

This beautiful body is like the gong;

it passes the night in pain.40.

bu4ha hoa sekha faridu

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kambat).i lagi deha.

je sau varma jiVQa bhi tanu hosi kheha.4l.

Shaikh Farid has grown old,

and his body has begun to tremble.

Even i f he could live for hundreds of years,

his body will eventually turn to dust.41.

farida bari paraiai baisaI,la S3.l mujhai na demo

je om evai rakhasi jiU sarirahu lem.42.

Farid begs, 0 Lord, do not make me sit at another's door.I f this is the way you are going to keep me,

then go ahead and take the life out of my body.42.

kandhi kuhara sid ghara vat).i kai saru loharu.

farida hau lori sahu apaI,la t i i lorahi angiara.43.

With the axe on his shoulder, and a bucket on his head,the blacksmith is ready to cut down the tree.

Farid, I long for my Lord; you long only for the charcoal.43.

farida ikana ata agaia ikana nam loQ.u.

agai gae smapasani chota khasi kaUl).u.44.

Farid, some have lots of flour,

while others do not even have salt.

When they go beyond this world,

it shall be seen, who will be punished.44.

pasi damame chhatu siri bheri sac.lo rac.la.

jai sute jiriiQ.a mahi thie atima gac.la.45.

Drums were beaten in their honor,there were canopies above their heads,

and bugles announced their coming.

They have gone to sleep in the cemetary,

buried like poor orphans.45.

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farida ko!=hai m a n ~ a p a mapa usaeede bhi gae.

kiq-a sauda kari gae gori aei pae,46.

Fand, those who built houses,mansions & lofty buildings, are also gone.

They made false deals, and were dropped into their graves.46.

farida khintha,ri mekha agalia jindu na kat mekha.

vaei apo apaQi chale masaika sekha,47.

Farld, there are many seams on the patched coat,but there are no seams on the soul.

The shaikhs & their disciples have all departed,

each in his own turn.47.

farida duhu divi balandia malaku bahi!=ha aei.

gam lita ghatu lu1=ia diva,re gaia bujhai,48.

Fanc!, the two lamps are lit, but death has come anyway.

It has captured the fortress of the body,

and plundered the home of the heart;

it extinguishes the lamps and departs.48.

farida vekhu kapahai ji tWa ji siri tWa tilaha.

kamadai am kagadai kunne koiliaha.mande amala karedia eha sajai tinaha,49.

Farld, look at what has happened to the cotton

and the sesame seed, the sugar cane and paper,

the clay pots and the charcoal.

This is the punishment for those

who do evil deeds.49.

farida kanni musala suphu

gall dill kati guru vati.

bahari disai chanat:la

dill andhiaei rati.50.

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Farjd, you wear prayer shawl on your shoulders

and the robes of a SUfi; your words are sweet,

but there is a dagger in your heart.

Outwardly, you look bright,

but your heart is dark as night.50.

faridii rati ratu na nikalai je tanu chirai koi.

jo tana rate raba siu tina tani ratu na hoi.5!.

Farjd, not even a drop of blood would issue forrh,

i f someone cut my body.Those bodies which a r imbued with the Lord,

they contain no blood.5!.

mahala 3.

ihu tanu sabho ratu hai ratu binu tannu na hoi.

jo saha rate apat;le titu tani 10bhu ratu na hoi.

bhai paiai tanu khit}.u hoi 10bhu ratu vichahu jai.

jiu baisantari dhatu sudhu hoi

tiu hari kii bhau durmati mailu gavai.

niinaka te jana sohat;le ji rate hari rangu lai.52.

Third Mahal.

This body is all blood; without blood,

this body could not exist.

Those who are imbued with their Lord,

do not have the blood of greed.

When the Fear of God fills the body, it becomes thin;

the blood of greed departs from within.

Just as metal is purified by fire,

the Fear of God removes the filthy residues of evil-mindedness.

o Niinak, those humble beings are beautiful,

who are imbued with Lord's Love.52.

faridii soi saravaru < U 1 i i ~ lahu jithahu labhi vathu.

chhapari <U1ii<U1ai kiii hovai chikari 4ubai hathu.53.

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Farid, seek that sacred pool,

in which the genuine article is found.

Why do you bother to search in the pond?

Your hand will only sink into the mud.53.

farida nanQhi kantu na ravio

vaQi thi muiasu.

dhana kiikendi gora

me tai saba na miliasu.54.

Farjd, when she is young,

she does not enjoy her Husband.

When she grows up, she dies. Lying in the grave,

the soul-bride cries, "I did not meet You, my Lord."54

farida siru palla dari pall muchha bhi palla.

re mana gahile bavale miQ.ahi kia ralla.55.Farjd, your hair has turned grey,

your beard has turned grey,

and your moustache has turned grey.

o my thoughtless & insane mind,

why are you indulging in pleasures?55.

farida kothai dhukat;lu ketra pira nidari nivari.

jo diha ladhe giQ.ave gae vilari vilari.56.

Farid, how long can you run on the rooftop?

You are asleep to your Husband Lord, give it up!

The days which were allotted to you are numbered,

and they are passing, passing away.56.

farida kothai manqapa maria etu na lae chitu.

mitt pai atolavi koi na hosi mitu.57.

Farjd, houses, mansions and balconies,

do not attach your consciousness to these.

When these collapse into heaps of dust,

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none will be your friend.57.

farida m a n ~ a p a malu na Iai maraga satiiQi chiti dhari.

sal jai samhili jithai hi tau vaniiana.58.

Farid, do not focus on mansions and wealth;

center your consciousness on death, your powerful enemy.

Remember that place where you must go.58.

farida j inhi kammi nam gut}i te kammare visari.

mati sarminda thivahi S3.l dai darbari.59.Farjd, those deeds which do not bring merit,

forget about those deeds.

Otherwise, you shall be put to shame,

in the Court of the Lord.59.

farida samba di kari chuari dila di lam bharadi.

darvesa no loriai rukha di jiradi.60.

Farid, work for your Master;

dispel the doubts of your heart.

The darveshas, the humble devotees,

have the patient endurance of rrees.60.

farida kale m a i ~ e kapare kala m a i ~ a vesu.

gunahi bharia mai phira loku kahai darvesu.61.Farid, my clothes are black, and my outfit is black.

I wander around full of sins,

and yet people call me a holy man.61.

tati toi na palavai je jali tubi dei.

farida jo ~ o h a g a n i raba di jhflredi jhflre.62.The crop which is burnt will not bloom,

even i f it is soaked in water.

Farjd, she who is forsaken by her Husband Lord,

grieves and laments.62.

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ja kuaxi ta chau vivahi ta mamale.

farida eho pachhotau vati kuaxi na thiai.62.

When she is a virgin, she is full of desire;but when she is married, then her troubles begin.

Farid, she has this one regret,

that she cannot be a virgin again.63.

kalara ked chhapari ai. ulathe hanjha.

chinjii boranhi na pivahi udaQa sandi l,ianjha.64.

The swans have landed in a small pond of salt water.

They dip in their bills, but do not drink;

they flyaway, still thirsty.64.

hansu ul,iari kodhrai paia loku vidaxaI}i jai..

gahila loku na jiiI}.ada hansu na kodhra khai..65.

The swans flyaway, and land in the fields of grain.

The people go to chase them away.

The thoughtless people do not know that

the swans do not eat grain.65.

chali chali gaia pankhia jinhi vasae tala.

farida saru bharia bill chalasi thake kavala ikala.66.The birds which lived in the pools have flown away and left:.

Farid, the overflowing pool shall also pass away,

and only the lotus flowers shall remain.66.

farida i ~ siriiI}.e bhui

savaQu kira lario miisi.

ketaria juga vapare ikatu paia pasi.67.

Farid, a stone will be your pillow,

and the earth will be your bed.

The worms shall eat into your flesh.

Countless ages will pass,

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tai pasahu oi ladi gae tUn ajai na patit;lOhi.73.

Farid, where are your mother and father,

who gave birth to you?They have left you, but even so,

you are not convinced that

you shall also have to go.73.

farida manu maidanu kari ~ o ~ b lam.

agai miili na avasi dojaka sandi bham.74.

Farid, flatten out your mind; smooth out the hills and valleys.

Hereafter, the fires of hell shall not even approach you.74.

mahala 5.

farida khalaku khalaka mahi khalaka vasai raba mahi.

manda kisa no akhiai ja tisu binu koi nam.75.

. Fifth Mahal.

Farid, the Creator is in the Creation,

and the Creation abides in God.

Whom can we call bad? There is none without Him.75.

farida j i dihi nala kapia je galu kapahi chukha.

pavani na iti mamale saha na iti dukha.76.Farid, i f on that day when my umbilical cord was cut,

my throat had been cut instead,

I would not have

fallen into so many ttoubles,

or undergone so many hardships. 76.

chabat;ta chalat;ta ratnna se s ~ a r a bahi gae.

here muti dhaha se jam chali gae.77.

My teeth, feet, eyes and ears have stopped working.

My body cries out, 'Those whom I knew have left me!"77.

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farida bure da bhala kari gusa mani na ha<Jhai.

dehi rogu na lagai palai sabhu kichu pai.78.

Farid, answer evil with goodness;do not fill your mind with anger.

Your body shall not suffer from any disease,

and you shall obtain everything.78.

farida pankha p a r a h ~ dum suhava bagu.

naubati vaji subaha siu chal:lQ.a ka kari saju.79.

Farid, the bird is a guest in this beautiful world-garden.

The morning drums are beating a get ready to leave!79.

farida rati kathiiri van<;liai sutia milai na bhau.

jinha nait:J.a nindravale tinha mil:lQ.U kuau.80.

Fareed, musk is released at night.

Those who are sleeping do not receive their share.

Those whose eyes are heavy with sleep,

how can they receive it?80.

farida mai jania dukhu mujha lcti dukhu sabaiai jagi.

uche chari kai dekhia ta ghari ghari eha agi.81.

Farid, I thought that I was in trouble; the whole world is introuble! When I climbed up and looked around,

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The river flows on and on; it loves to eat into its banks.

What can the whirlpool do to the boat,

i f the boatman remains alert?86.

faridi galin su s a j ~ a viha iku cJhiicJhedi na laha.

dhukhi jiu m3liha k a r ~ tinnha ma piri.87.

Fadd, there are dozens who say they are friends;

I search, but I cannot find even one.

I yeam for my beloved like a smouldering fire.87.

farida ihu tanu bhaukat:J.a nita nita dukhiai ka1l.J;lu.

kanni buje de raha kiti vagai p a u ~ u . 8 8 .Fmd, this body is always barking,

who can stand this constant suffering?

I have put plugs in my ears;

I don't care how much the wind is blowing.88.

faridi raba khajiiri pakii makhia nai vahannhi.

jo jo vaniiain <.Jihara so urnara hatha pavanni.89.

Farid, God's dates have ripened, and rivers of honey flow.

With each passing day, your life is being stolen away.89.

farida tanu suka pinjara thia talii k h i i n ~ a h i kaga.

ajai su rabu na bahurio dekhu bande ke bhaga.90.

Fmd, my withered body has become a skeleton;

the crows are pecking at my palms.

Even now, God has not come to help me;

behold, this is the fate of all mortal beings.90.

kaga karanga cJhacJholia sagla khaia masu.

e dui naina mati chhuhau pira dekhana ki asa.91.

The crows have searched my skeleton, and eaten all my flesh.

But please do not touch these eyes;

I hope to see my Lord.9!.

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kaga chftn4i na pinjara basai ta u<,iari jiihi.

jitu pinjarai mera sahu vasai masu na tidii khiihi.92.

o crow, do not peck at my skeleton;i f

you have landed on it, flyaway. Do not eat the flesh from that skeleton,

within which my Husband Lord abides.92.

farida gora nimiiJ:ll sa<,iu kare nigharia ghari au.

sarpara maithai aVaJ).a maraJ).ahu na <,iariiihu.93.

Farid, the poor grave calls out,

"0 homeless one, come back to your home.

You shall surely have to come to me;

do not be afraid of death."93.

eui loiJ)i dekhadia keti chali gai.

farida loka apo apaJ).i mai apaJ).i pai.94.

These eyes have seen a great many leave.Farid, the people have their fate, and I have mine.94.

apu saviirahi mai milahi mai milia sukhu hoi.

faridii je til mera hoi rahahi sabhu jagti tera hoi.95 ..

God says, "If you rei'orm yourself, you shall meet me,

and meeting me, you shall be at peace.o Farid, i f you will be mine,

the whole world will be yours."95.

kandhi utai rukhara

kicharaku bannai dhiru.

farida kachai bha<,iai rakhiai

kicharu tiii niru.96.

How long can the tree remain implanted

on the river-bank?

Farid, how long can water be

kept in a soft clay pot?96.

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farida mahala nisakhaI}.a rahi gae vasa aia tali.

god. se nimar.ua bahasani riiha mali.

akhin sekha bandagi chalaI}.u ajukikali.97.Farid, the mansions are vacant;

those who lived in them have gone to live underground.

They remain there, in those unhonored graves.

o Shaikh, dedicate yourself to God;

you will have to depart, today or tomorrow.97.

farida mautai da banna evai disai jiu dariavai l;lhaha.agai dojaku tapia swftai hUla pavai kahaha.

ikna no sabha sojhi ii i iki phirde veparvaha.amala ji kitia duni vichi se dargaha ogaha.98.

Farid, the shore of death looks like the river-bank,

being eroded away.

Beyond is the burning hell,from which cries and shrieks are heard.

Some understand this completely,

while others wander around carelessly.

Those actions which are done in this world,

shall be examined in the Court of the Lord.98.

farida dariavai kannhai bagula baitha kela kare.kela karede hanjha no achinte baja pae.

baja pae tisu raba de kela visaria.

jo mani chiti na chete sani so gill raba kia.99.

Farid, the crane perches on the river bank, playing joyfully.

While it is playing, a hawk suddenly pounces on it.

When the Hawk of God attacks, playful sport is forgotten.God does what is not expected or even considered.99.

sal;lhe trai maI}.a dehuri chalai par.u anni.

aio banda duni vichi vati a s bannhi.

malakala mauta ja avasi sabha daravaje bhanni.

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tinha piiiria bhiiia agai dita bannhi.

vekhahu banda chalia chahu jaQia dai kannhi.

farida amala je kite duni vichi dargaha ae kamrni.lOO.

The body is nourished by water and grain.

The mortal comes into the world with high hopes.

But when the Messenger of Death comes,

it breaks down all the doors.

It binds and gags the mortal,

before the eyes of his beloved brothers.

Behold, the mortal being is going,carried on the shoulders of four men.

Farid, only those good deeds done in the world

will be of any use in the Court of the Lord.lOO.

farida hau balihiiri tinha pankhia jangali jinnha vasu.

kakaru chugani thali vasani raba na cho4.ani pasu.lOI.

Farjd, I am a sacrifice to those birds which live in the jungle.

They peck at the roots and live on the ground,

but they do not leave the Lord's side.lOl.

farida ruti phiri Vat;lu kambia pata jhare jhari pabi.

chare kun4.a 9ht1n9h1a rahat;lu kithaii nabi.102.

Farid, the seasons change,woods shake and leaves drop from the trees.

I have searched in the four directions,

but I have not found any resting place anywhere.102.

farida pari pato1a dhaja

kari kambalari pahireu.

jinhi vesi sahu milai sei vesa kareu.103.

Farjd, I have torn my clothes to tatters;

now I wear only a rough blanket.

I wear only those clothes which will

lead me to meet my Lord.103.

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mahala 3.

kai pato1a p ~ a t i kambalari pahirei.

nanaka ghara hi baithia sahu

milai je mati rasi karei.104.

Third Mahal.

Who do you tear apart YOut fine clothes,

and take to wearing a rough blanket?

o Nanak, even sitting in YOut own home,

you can meet the Lord,

i f YOut mind is in the right place.104.

mahala 5.

farida garabu jinha vadiaia dhani jobani agaha.

khali chale d h siu tibe jiu mihahu.105.

Fifth Mahal.

Farid, those who are very proud of their greatness,

wealth and youth, shall retutn empty-handed from their Lord,

like sandhills afrer the rain. lOS.

farida tina mukha d a r a v ~ e jina visariona nau.

aithai dukha g h ~ e r i a agai thaura na thau.106.

Farid, the faces of those who forget the

Lord's Name are dreadful.They suffer terrible pain here,

and hereafrer they find no place of rest or refuge. 106.

farida pichhala rati na jagiohi

jivadaro muiohi.

je tai rabu visaria taraba na visariohi.107.

Farid, i f you do not awaken

in the early hours before dawn,

you are dead while yet alive.

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Although you have forgotten God,

God has not forgotten you.I07.

mahala 5.

farida kantu rangavala va<;la vemuhataju.

alaha seti rarla ehu sachava saju.108.

Fifth Maha!.

Farjd, my Husband Lord is full of joy; He is Great and Self-

sufficient. To be imbued with the Lord God,

this is the most beautiful decoration. IDS.

mahala 5.

farida dukhu sukhu iku kari dila te lahi vikiiru.

alaha bhavai so bhala ta lab hi d ar biir u.10 9.

Fifth Maha!.

Farjd, look upon pleasure and pain as the same;

eradicate corruption from your heart.

Whatever pleases the Lord God is good;

understand this, and you will reach His Coun.I09.

mahala 5.

farida duni vajai vajadi tUn bhi vajahi nali.

soi jiu na vajada jisu alahu karada sara.llO.Fifth Maha!.

Farjd, the world dances as it dances,

and you dance with it as well.

That soul a!one does not dance with it,

who is under the care of the Lord God. lID.

mahala 5.

farida dilu rata isu duni siu duni na kitai kammi.

misala fakira gakhari su paiai pura k a r a m m i . l l l .

. Fifth Maha!.

Farjd, the heart is imbued with this world,

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but the world is of no use to it at all.

It is so difficult to be like the faldrs, the Holy Saints;

it is only achieved by perfect kanna.Ill.

pahilai pahirai phulara phalu bill pachha ratio

jo jagannhi lahanni se sat kanno dati.1l2.

The first watch of the night brings flowers,

and the later watches of the night bring fruit.

Those who remain awake and aware,

receive the gifts from the Lord.Il2.

dati samba sandia kia chalai tisu nill.

iki jagande na lahanhi ikanha sutia dei uthill.1l3.

The gifts are from our Lord and Master;

who can force Him to bestow them?

Some are awake, and do not receive them,

while He awakens others from sleep to bless them. I l 3.

jinha nau suhagaQi tinha jhaka na hora.1l4.

You search for your Husband Lord;

you must have some fault in your body.

Those who are known as happy soul-brides,

do not look to others.Il4.

sabara manjha kamiit:la e sabaru ka n i h ~ o .sabara sanda biit:lu khaIaku khata na kari.1l5.

Within yourself, make patience the bow,

make patience the bowstring, and make patience the arrow.

The Creator will not let you miss the target.U5.

sabara andari sabari tanu evai jaIenhi.

honi najiki khudai dai bhetu ·na kisai deni.1l6.

Those who are patient abide in patience;

in this way, they burn their bodies.

They are close to the Lord,

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but they do not reveal their secret to anyone.1I6.

sabaru ehu suau je tUn banda dim karahi.vadhi thivahi dariau tu1=i ua thivahi vahar;i.1l7.

Let patience be your purpose in life;

implant this within your being.

In this way, you will grow into a great river;

you will not break off into a tiny stteam.1I7.

farida darvesi gakhari chopari pariti.

ikaui kinai chiliai darvesavi riti.1l8.

Farid, it is difficult to be a darvesh, a Holy Saint;

it is easier to love bread when it is buttered.

Only a rare few follow the way of the Saints. lIB.

tanu tapai taniira jiu baIaI).u ha<,la balanhi.

pairi thaka siri jula je moo piri milanuhi.1l9.

My body is cooking like an oven;

my bones are burning like firewood.

I f my feet become tired, I will walk on my head,

i f I can meet my Beloved.1I9.

tanu na tapai taniira jiu baIaI).u ha<Ja na bili.

siri pairi kia pheria andari piri nihili.120.

Do not heat up your body like an oven,

and do not burn your bones like firewood.

What harm have your feet and head done to you?

Behold your Beloved within yourself.120.

hau QhiiQhedi sajaI).a sajaI).u mai<Je nili.

nanaka alakhu na lakhiai

gurmukhi dei dikhili.121.

I search for my Friend,

but my Friend is already with me.

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which I can wear to captivate my Husband Lord?126.

nival)Usu akharu

khava.t)u guQ.ujihaM

ma.t)iamantu.

e trai bhai.t)e vesa kari d. vasi avi kantu.127.

Hwnility is the word, forgiveness is the virtue,

and sweet speech is the magic mantra.

Wear these three robes, 0 sister,

and you will captivate your Husband Lord.127.

mati hOell hoi i:i.t)a. t:i.t)a hode hoi nit:i.t)a.

a.t)ahode apu van<,iae. ko aisa bhagatu sadae.128.

I[ you are wise, be simple; i f you are powerful, be weak;

and when there is nothing to share, then share with others.

How rare is one who known as such a devotee.I28.

iku phika na galai sabhna mai sacha dha.t)i.mau na kaihi thahi m:i.t)aka sabha amolave.129.

Do not utter even a single harsh word;

your True Lord and Master abides in all.

Do not break anyone's heart;

these are all priceless jewels.129.

sabhana mana ma.t)ika thaha.t)i miili machagva.

je tau piria ell sika mau na thahe kahi da.130.

The minds of all are like precious jewels;

to harm them is not good at all.

I[ you desire your Beloved,

then do not break anyone's heart. 130.

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Similiar Ideology

Where Guru's philosophy totally rejects the BrahimiI:llcal

religious traditions, there, it is important to note that Sri

GurU Granth Sahib has some religious similarities with the

Quran Majid. For example, below there are several examples

included of the relationship between Sri Guru Granth Sahib and

the Quran Majid.

Beginning of Sri Gurii Granth Sahib

Mill mantar-

ika oankiira satinamu karta purakhu nirabhau niravairu

akala miirati ajUni saibhan gura prasadi.

One Universal Crearor God,

The Name is Truth, Creative being Personified,

No Fear, No Hatred,

Image of the Undying,

Beyond Birth, Self Existent,

By Guru's Grace.(SGGS pg. 1)

Beginning ofHoly Quran

1. In the name ofAllah, Most Gracious, Most Merciful.

2. Praise be to Allah, the Cherisher and Sustainer of the

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Holy Quran

124. I f any do deeds of righteousness - be they male or

female - and .have faith, they will enter Heaven, and notthe least injustice will be done to them.

Gurii Granth Sahib

dinu rati kamairo so ilio mathai.

jisu pasi luk3.idro so vekhi sathai.

Those actions you perform, day and night,

are recorded upon your forehead.

And the One, from whom you hide these actions

He sees them, and is always with you.

(SGGS pg. 461)

Holy Quran

5. From Allah, verily nothing is hidden on earth or in theheavens.

6. He it is Who shapes you in the wombs as He pleases.

There is no god but He, the Exalted in Might, the

Wise.

7. He it is Who has sent down to thee the Book: In it are

verses basic or fundamental (of established meaning); theyare the foundation of the Book: others are allegorical. But

those in whose hearts is perversity follow the part thereof

that is allegorical, seeking discord, and searching for its

hidden meanings, but no one knows its hidden meanings

except Allah. And those who are firmly grounded in

knowledge say: "We believe in the Book; the whole of it is

from our Lord:" and none will grasp the Message except

men of understanding.

8. "Our Lord!" (they say), "Let not our hearts deviate

now after Thou hast guided us, but grant us mercy

from Thine own Presence; for Thou art the Grantor of

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bounties without measure.

9. "Our Lord! Thou art He that will gather mankind

Together against a day about which there is no doubt;for Allah never fails in His promise."

10. Those who reject Faith,- neither their possessions nor

their (numerous) progeny will avail them aught against

Allah. They are themselves but fuel for the Fire.

11. (Their plight will be) no better than that of the people

of

Pharaoh, and their predecessors: They deniedour

Signs, and Allah called them to account for their sins. For

Allah is strict in punishment.

Quran Surha 4

119. Allah will say: 'This is a day on which the truthful will

profit from their truth: theirs are gardens, with riversflowing beneath,- their eternal Home: Allah well

pleased with them, and they with Allah. That is the

great salvation, (the fulfilment of all desires).

120. To Allah doth belong the dominion of the heavens and

the earth, and all that is therein, and it is He Who hath

power over all things.

Quran Surha 5

8. And call in remembrance the favour of Allah unto you,

and His covenant, which He ratified with you, when ye

said: "We hear and we obey": And fear Allah, for Allah

knoweth well the secrets of your hearts.23. They said: "0 Moses! In this land are a people of

exceeding strength: Never shall we enter it until they

leave it: i f (once) they leave, then shall we enter."

24. (But) among (their) Allah fearing men were two on

whom Allah had bestowed His grace: They said:

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"Assault them at the (proper) Gate: when once ye are in,

victory will be yours; But on Allah put your trust i f ye have

faith."

GurU Granth Sahib

phiito a(,i.a bharama ka manabi bhio paragasu.

kap bed pagaha te guri kim bandi khalasu. 1.

a v ~ a j3.J:iu rabio.

tapata karaha bujhi gaia guri sitala namu dio. 1. rahao.jaba te sadhii sangu bhaia tau chho9i gae nigahara.

jisa ki ataka tisa te chhiip tau kaha karai kotvara. 2.

chiika bhara karama ka hoe nihakarma.

sagara te kan9hai chare guri kine dharama. 3.

sachu thanu sachu baithaka sachu suau b ~ a i a .sachu piinji sachu vakharo Danaka ghari paia. 4.

The egg of doubt has burst; my mind has been enlightened.

The Guru has shattered the shackles on my feet,

and has set me free. I.

My coming and going in reincarnation is ended.

The boiling cauldron has cooled down;

the Guru has blessed me

with the cooling, soothing Nam,

the Name of the Lord.I.Pause.

Since I joined the Siidh Sangat, the Company of the Holy,

those who were eyeing me have left.

The one who tied me up, has released me;

what can the Watchman of Death do to me now?2.

The load of my karma has been removed,and I am now ftee of karma.

I have crossed the world-ocean, and reached the other shore;

the Guru has blessed me with this Dharma.3.

True is my place, and True is my seat;

I have made Tmth my life's purpose.

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Gurii Granth Sahib

jisahi dikhalii v i i ~ a r i tisahi bhuliivai ka\lt:lu.

jisahi bhuliii pandha siri tisahi dikhiivai kaUI}.u.Who can confuse that being,

unto whom I have shown the Way?

And who can show the Path to that being

whom I have confused since the beginning of time?

(SGGS pg. 952)

Holy Quran186. To such as Allah rejects from His guidance, there can be no

guide: He will leave them in their trespasses, wandering in

distraction.

Gurii Granth Sahib

kahu miinukha te kiii hoi iivai.

jo tisu bhavai soi kariivai.

isu kai hiithi hoi tii sabhu kichu lei.

jo tisu bhiivai soi karei.

Tell me - what can a mere mortal do?

Whatever pleases God is what He causes us to do.

I f it were in our hands, we would grab up everything.Whatever pleases God - that is what He does.

(SGGS pg. 277)

Holy Quran

188. Say: ''1 have no power over any good or harm to myself

except as Allah willeth.I f

I had knowledge of the unseen, Ishould have multiplied all good, and no evil should have

touched me: I am but a warner, and a bringer of glad

tidings to those who have faith."

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47. Say: "No reward do I ask of you: it is (all) in your interest:

my reward is only due from Allah. And He is witness to all

things."48. Say: ''Verily my Lord doth cast the (mantle of) Truth (over

His servants), He that has full knowledge of (all) that is

hidden."

49. Say: ''The Truth has arrived, and Falsehood neither creates

anything new, nor restores anything."

50. Say: " I f I am astray, I only stray to the loss of my own

soul: but i f I receive guidance, it is because of the

inspiration of my Lord to me: it is He Who hears all

things, and is (ever) near."

GurU Granth Sahib

jini dinu kari kaikiti

ratiokhasamu visarahi te kamajati.

nanaka navai bajhu sanati.

It is You who created day and night as well.

Those who forget their Lord and

Master are vile and despicable.

o Niinak, without the Name,

people are wretched outcasts.

(SGGS pg. 9)

Quran Surat 35

13. He merges Night into Day, and he merges Day into Night,

and he has subjected the sun and the moon (to his Law):

each one runs its course for a term appointed. Such is Allahyour Lord: to Him belongs all Dominion. And those

whom ye invoke besides Him have not the least power.

GurU Granth Sahib

t im karta sachiaru mai<Ja sai.

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jo tau bhavai soi thisi

jo tim dehi soi hau pat. l.rahao.

sabha ted tim sabhani dhiaia.jisa no kripa karahi tini nama ratanu paia.

guramukhi ladha manamukhi gavaia.

tudhu api vichoria api milaia.l.

tim dariau sabha tujha hi mam.

tujha binu duja koi nam.

jia janta sabhi tera khelu. vijogi mill

vichhuria sanjogi melu. 2.

jisa no m j ~ a i h i soi jana j ~ a i .hari guQa sada hi akhi v a k h ~ a i .jini hari sevia tini sukhu paia.

sahaje hi hari nama samaia. 3.

m ape karta tera kia sabhu hoi.

tudhu binu duja avaru na koi.

m kari kari vekhahi j ~ a h i soi.

jana nanaka guramukhi paragatu hoi. 4.

You are the True Creator, my Lord and Master.

Whatever pleases You comes to pass.

As You give, so do we receive.l.Pause.All belong to You, all meditate on you.

Those who are blessed with Your Mercy

obtain the Jewel of Name of the Lord.

The Gurmukhs obtain it,

and the self-willed manmukhs lose it.

You Yourself separate them from Yourself,

and You Yourself reunite with them again.l.

You are the River of Life; all are within You.

There is no one except You.

All living beings are Your playthings.

The separated ones meet, and by great good fortune,

those suffering in separation are reunited once again.2.

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They alone understand, whom You inspire to understand;

they continually chant and repeat the Lord's Praises.

Those who serve You find peace.

They are intuitively absorbed into the Lord's Name.3.

You Yourself are the Creator.

Everything that happens is by Your Doing.

There is no one except You.

You created the creation; You behold it and understand it.

o servant Nanak, the Lord is revealed through the Gurmukh,

the Living Expression of the Gurii's Word.4.(SGGS pg. 11-12)

.' Quran Surat 35

27. Seest thou not that Allah sends down rain from the sky ?

With it We then bring out produce of various colours. And

in the mountains are tracts white and red, of various shadesof colour, and black intense in hue.

28. And so amongst men and crawling creatures and cattle, are

they o f various colours. Those truly fear Allah, among His

Servants, who have knowledge: for Allah is exalted in

might, oft-forgiving.

29. Those who rehearse the Book o f Allah, establish regular

prayer, and spend (in charity) out of what We have

provided for them, secretly and openly, hope for a

commerce that will never fail:

30. For He will pay them their meed, nay, He will give them

\ (even) more-out of His bounty: for He is oft-forgiving,

most ready to appreciate (service)

Gurii. Granth Sahib

IDanukha ki teka brithi sabha janu.

devana kau ekai bhagvanu.

jisa kai diai rahai aghai. bahuri na trisana lagai ai.

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marai rakhai eko iipi. manukha kai kiehhu nam hathi.

tisa kii hukamu biijhi sukhu hoi.

tisa kii namu rakhu k a n ~ paroi.simari simari simari prabhu soi.

nanaka bighanu na lagai koi.

Reliance on mortals is in vain - know this well.

The Great Giver is the One Lord God.

By His gifts, we are satisfied,

and we suffer from thirst no longer.

The One Lord Himself destroys and also preserves.

Nothing at all is in the hands of mortal beings.

Understanding His Order, there is peace.

So take His Name, and wear it as your necklace.

Remember, remember, remember God in meditation.

o Nanak, no obstacle shall stand in your way.

(SGGS pg. 281)

Quran Surat 36

22. "It would not be reasonable in me if I did not serve Him

Who created me, and to Whom ye shall (all) be brought

back.

23. "Shall I take (other) gods besides Him? If (Allah) MostGracious should intend some adversity for me, of no use

whatever will be their intercession for me, nor can they

deliver me.

24. "I would indeed, i f I were to do so, be in manifest Error.

25. "For me, I have faith in the Lord of you (all): listen, then,

tome!"

Gurii Granth Sahib

bhai viehi siiraju bhai vichi ehandu.

koha karori ehalata na antu.

m the Fear of God, the sun shines,

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On the basis of the conceptual and historical facts only, one

can see the deep relationship between Sikhism and Islam. But in

the past, Islam had been held responsible for the atrocities on the

Sikhs by the clever and shrewd writings of some BrahmiQism

adorned Panjabi Hindu. In majority of places in the Islamic rule,

it was the hand-work of persons such as Jaspat, Lakhpat, Gangl1,

Sucha Nand who were Panjabi HindUs.

Seeing the contemporary history of the great holocaust of

June 1984, dis-respect to Sri Darbar Sahib, the demolition of Sri

Akal Takhat, killing thousands of Sikhs in the circumambulation

of Darbar Sahib, the massacre of thousands of Sikhs in

November 1984, killing thousands of Sikh youth after picking

them from their homes, destroying the lives of the Sikh youth in

jail - is there any Muslim responsible for any of these incidents rThis is a separate story which will be brought to writing in the

next book.

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* an/am symbol stands for a homorganic nasal consonant, i.e.

the nasal consonant will take the articulatory shape of the

following consonant :

- n before velar consonants,

- i i before palatal consonants,

- Q before retroflex consonants,

- n before alveolar consonants and

- m before bilabial consonants.

** a-a - sign over a vowel indicates a nasalised vowel.

t The voiced aspirated stops gh, jh, (,ih, dh and bh are

generally articulated as ka, ca, ~ a ta and pa with a native

accent, respectively, in the word initial position.

NOTE A single graphemic consonants like lJ" is phonetically

percieved as tH>!f (p+a = pa). Hence, this phonetic

fact has been represented in all examples.Kindly Note: The English translation ofGurb3.t)l verses has

been taken from the Gurb3.t)l CD, which has been circulated

world wide. The English translation of Quran has been taken

from the internet.

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