Professional Documents
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Idolworshipone 050310
Idolworshipone 050310
Idolworshipone 050310
What is meant by idol worship? There is a notion that to worship a stony idol, is
idol worship or to worship a photo is idol worship. But we are gravely mistaken. If that
had been the case, then GURU SAHIB might not have included Bhagat Namdev
Shabad in SAHIB SRI GURU GRANTH SAHIB, in which Namdev was blessed with the
darshan of supreme Lord out of a stony idol. Due to our ignorance, some persons
make a hue and cry that this shabad should be excluded out of Gurbani. But they have
no authority to do that.
An example to clearly express how all doubts and second thoughts must be
eliminated from us can be seen in the following instance. If we were about to eat a
pleasant meal such as yogurt and at the moment we were about to take a spoonful, we
see a hair in the yogurt, we would not eat it, unless we pick out the hair and throw it out.
Now when the hair is taken out, we have complete trust and we will enjoy the yogurt.
This example can be related to faith in our Guru. Unless the doubts and questions
towards our Guru are eliminated, we will not be able to indulge in the Guru’s fruit, and
this is our greatest drawback. So, once the ‘hair’ of doubt is removed, we can start
seeing the Gurus in their truest and most enlightening form. A mind troubled by doubt
cannot focus on the course to victory. And in faith, there is enough light for those, who
want to believe and enough shadow to blind those who do not.
Faith is a gift from GOD. There is nothing more dreadful than the habit of doubt.
It is a thorn, that irritates and hurts and it is a double edged sword that kills and
disintegrates everything. And it is wisely said that those who have conquered doubt
have conquered failure. SAHIB SRI GURU AMAR DAS JI says that the persons, who
doubt their Guru are thrown into dirty filth and they are always dithering in pain.
Sri
Guru
Amardaas
Ji
says
(ang
645
)
:‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
The disease of doubt does not depart, and they find only pain and more pain.
His doubts do not leave him at all, and he rots away in filth.
Sri
Guru
Amardaas
Ji
says
(
ang
637
)
:‐‐‐‐‐‐‐‐‐‐‐
SAHIB SRI GURU ARJAN DEV JI SAYS ( ANG 1226 ):‐‐‐‐‐‐‐‐‐‐‐‐‐
So Guru Sahib clearly mentions that the persons, who have full faith and have no doubt
are the huble beings.
AND
SRI
GURU
RAMDAAS
SAYS
THAT
A
PERSON,
WHO
HAS
NO
FAITH
ON
GURU
SAHIB
IS
SPIRITUALLY
IGNORANT
AND
IS
DULL
AND
DUMB.
(
ANG
652
)
:‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
AND
SRI
GURU
AMARDAAS
JI
SAYS
THAT
A
PERSON,
WHO
HAS
NO
FAITH
IN
GURU
SAHIB
AND
DOES
NOT
LOVE
SHABAD
WILL
FIND
NO
PEACE,
EVEN
THOUGH
HE
MAY
COME
AND
GO
HUNDREDS
OF
TIMES.
(ANG
591
)
:‐‐‐‐‐‐‐‐‐‐‐
One who has no faith in the True Guru, and who does not love the Word of the Shabad,
shall find no peace, even though he may come and go hundreds of times.
2. LONGING OR YEARNING:---------------------------------
When we have complete faith on the Lord, then the yearning for HIS Darshan springs
up automatically. And when the yearning for HIS darshan springs up, then we start
waiting for HIS arrival. We do always make a sketch of HIS appearance. We even cry
and pray wholeheartedly for HIM. Then every second brings a lot of excitement in our
mind, which cannot be described in words. And our mind becomes detached from the
world.
Sri Guru Arjan Dev Ji says ( ang 50 );----------
hau rih n skw ibnu dyKy pRIqmw mY nIru vhy vih clY jIau ]3]
I cannot survive without seeing my Lord. My eyes are welling up with tears
So when our mind is detached from the world, then there is so much excitement that
we cannot hold ourselves even for an instant.
Sri Guru Arjan Dev Ji mentions about this stage (ang 829 ):------------
Now question arises that if this is the case that by yearning, we can have HIS
Darshan, then it seems to be so easy a task. But there is delay on our side and not on
the other side, because we do not really detach ourselves from the world. Bhagat
Naamdev Ji says ( ang 657 ):----------------
It seems to be a very simple proposition, but at the same time it can be a very difficult
one for a person, who is fully engrossed in worldly affairs. He does not have time even
to listen to the spiritual discourse. He is too much engrossed with family attachment.
The Supreme Lord is not far away. Bhagat Ravidas Ji says that He is nearer than our
hands and feet.
The problem is created, when we do not believe it. We think that He has only Nirgunn
Saroop. But we are gravely mistaken. If we have strong conviction, then He appears in
visible form also, as to DHANNA BHAGAT AND BHAGAT NAAMDEV.
So when a person is lucky enough to have the darshan of LORD, then he cannot
describe the greatest bliss, which he receives.
Bhai Gurdaas Ji explains the condition of the person, who gets the holy glimpse of GURU
SAHIB (VAAR 42) :-----------
When a person gets the holy glimpse, he cannot describe, because he is so lost in his blessed
darshan, that he loses all his senses.
Sri
Guru
Ramdaas
Ji
says
(
ang
758
)
:-----------
qnu mnu hoie inhwlu jw guru dyKw swm@xy ]1]
My body and soul are in ecstasy; when I see my Guru before me.
Sri
Guru
Arjan
Dev
Ji
says
(
ang
103
)
:-----------
sy nyqR prvwxu ijnI drsnu pyKw ]
The eyes which behold the darshan are approved.
THE SUPREME LORD IS STANDING BESIDE US, BUT THE PERSONS, WHO DO
NOT HAVE A LONGING TO SEE HIM, BUT INSTEAD FIX THEIR EYES ON AN
IMAGINARY POINT, ARE REAL IDOL WORSHIPPERS.
3. DUALITY:------------
When a person cannot concentrate on a subject, he is not able to grasp anything. When
we are in a classroom and the teacher is explaining any subject and if we are not
listening to the teacher attentively, we will not be able to grasp anything. Similarly if we
are doing our devotional worship, but we are thinking of something else, we cannot be
successful in our mission. In the same way, if we like to have HIS darshan, but we
doubt his existence, then all our worship or bhagti is useless.
What use is chanting, and what use is penance, fasting or devotional worship,
SRI GURU NANAK DEV JI SAYS THAT A GURMUKH HAS THE DARSHAN OF SUPREME LORD (
ANG 1010 )------------
At Gurdwara Dukh Niwaran Sahib Patiala ( Punjab ), there was a banyan tree,
under which Sri Guru Teg Bahadur Ji took rest for a while. The Sikhs bowed their
heads to that place out of respect. The management could not tolerate this and
declared that it was idol worship. So they uprooted that tree.
The Sikhs pay respect to the shashters (weapons) of SRI GURU GOBIND
SINGH JI, pay respect to NISHAN SAHIB, pay respect to all the historical places. In this
way, if this trend goes on, then someday these persons may try to remove those also,
misunderstanding it as idol worship.
6. PHOTOS:-------------------------------------
Next these people have decided to remove Guru Sahib photos. They say it is idol
worship. We are travelling on a freeway and while passing, we see a NISHAN SAHIB to
our right or left. We immediately bow our head with folded hands. Do we bow our head
to the bricks of the gurdwara? Not the least.
Our mind goes to SAHIB SRI GURU GRANTH SAHIB JI. We have the darshan
of Guru Sahib in our mind. In the same way, when we see a picture of Guru Sahib, our
mind does not go towards the picture, but it ultimately goes to GURU SAHIB sitting
inside the picture.
Bhagat Dhanna and Bhagat Namdev did not even for a second, thought that they
are requesting the stony idols, but they had a firm faith that it was not a stone, but THE
LORD. And they were blessed with the Darshan of the LORD.
What is wrong with us? Can we not have the darshan of the LORD, if we have
complete faith that it is not a photo, but GURU SAHIB HIMSELF. If we say showing
respect to GURU SAHIB PHOTO is Idol Worship, then there is complete lack of faith in
us. Our problem is that instead of having faith on Gurbani or Guru Sahib, we try to twist
the meaning of MOORAT, because it does not have resemblance with our ideology.
Sri Guru Arjan Dev Ji shows us the way how to chant Guru’s Naam :------------( ang 517 )
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru's Name.
Let your eyes behold the True Guru, and let your ears hear the Guru's Name.
Attuned to the True Guru, you shall receive a place of honor in the Court of the Lord.
Says Nanak, only those chant your naam in this way , who are blessed with His Mercy.
Without the glimpse of the manifest Guru Moorat, a person wanders in eighty four lacs ( 8.4
million) of species of life.
Now let us take a page from history of SRI GURU TEG BAHADUR JI’S tour of
Bengal. Guru Sahib stayed some months at Bhai Balaki Das’s house. He was a
devotee of Guru Sahib and when Guru Sahib decided to depart, then Bhai Balaki Das’
old mother requested to let him have a portrait of Guru Sahib, to which Guru Sahib
agreed.
Bhai Balaki Dass was an influential person of Dhaka and had access to
Shaiesta Khan ( The Nawab of Dhaka ). So he brought the royal painter, named
Ahsan. The painter made a picture of the body of Guru Sahib but when he reached
his face (in the picture); he could not properly draw the glowing face of the Guru. On
seeing this, Guru Sahib took the brush in his own hand and drew the face himself and
permitted Bhai Balaki Das to have his darshan through the picture in his absence.
Many writers in historical books have penned this account. Mehma Parkash is
one of the oldest books, which contains the biography of all the 10 Gurus. It was
written in the 18th century, sometime after Guru Gobind Singh Ji
The narrative of this painting in Dhaka is written Mehma Parkash like this:
"Bada likhari leai mai (Mai, mother, brought bada likhari, renowned painter)
Satguru hazur tasvir likhai (made picture in hazur, front of Satguru)
Sagal ang bastr subh likha (All body parts and clothes were painted)
Mukh kamal Prabhu nahin likh saka (but couldn’t draw his face)
Dekh Dial kalam hath lina (On seeing this, Guru took brush in his own hand). Nij hath
sudhar sampuran kina (Guru completed the picture with nij hath, his own hand)
Tab mai ko murat Prabh dina". (Then Guru gave his murat, picture, to mai, old lady)
This anecdote has also been mentioned in another old book, Gur Partap Surya
Granth, which was completed by Bhai Santokh Singh Ji in 1842. Gur Partap Surya
Granth is a tremendous effort by the writer to note down the whole history of 10
Gurus. It has 6,412 pages. Bhai Santokh Singh spent 20 years of his life in collecting
the ancient books of Sikh history and then writing it in his own verse. He divided his
book into “Raas” and “Ansu”, which is similar to chapters and sub-chapters of modern
books. The writer has written the narrative of this Dhaka picture in Raas 12, Ansu 5
on page 4,243 of the 10th volume (re-published by Bhasha Vibhag,Punjab in 1993).
Another writer Bhai Sahib Bhai Veer Singh also agrees with this account.
Sayed Aulad Kasam: He was well known Bengali Muslim writer of the late 19th
century. He has written that he visited Gurdwara Sangat Tola in 1904 and saw the
original picture of Guru Tegh Bahadar Ji in the Gurdwara.
The copies of the original picture are lying both at Gurdwara Nanakshahi and
Gurdwara Sangat Tola at Dhaka. The original picture is lying at Victoria Memorial
Museum at Kolkata.
This extremely rare picture is not the only one we have of Guru Sahib. When
Guru Nanak Dev Ji went on his fourth Udasi to Mecca, he visited Baghdad also. He
had a conversation with the Caliph (King) of Bagdad, named Bakkar. The Caliph was
impressed by Guru Sahib’s personality and he asked for permission to make his
picture. The permission was granted and the royal painter made the picture in front of
Guru Sahib. Then the Caliph put this picture in his palace. This story has been written
by Giani Gian Singh in his well known historical book, “Twareekh Guru Khalsa”
(volume 1, page 270). One European researcher went to Baghdad in the 18th century,
where he saw this picture. He published the copy of this picture in 1797 in his book
called “Oriental Collections”, Volume II. An article about this picture has also been
written by Dr. Sawinder Singh in Punjabi newspapers.
Sardar Mohan Singh is a former Director of the Punjab State Cultural Affairs
and Archives Department. He was invited to Washington, DC, by the Smithsonian
institution in 2004 to present his paper on Sikh paintings. He mentioned that there is a
historic reference in “Gurbilas Patshahi 6” about executing of a painting of Guru
Hargobind Sahib Ji. The reference says two artists, who were father and son, arrived
at Kartarpur from Amritsar and made a request to Guru’s disciple Bhai Bidhi Chand to
draw a painting of the Guru. The reference says that the Guru Sahib granted the
permission to draw the picture. The painting shows Guru Sahib on a horse back. The
painting was bestowed to Bhai Bidhi Chand. Sardar Mohan Singh said this painting,
along with a few other paintings of the same era, were in the possession of
descendants of Bhai Bidhi Chand at Sur Singh village in Amritsar.
Mohan Singh has also cited a painting of Guru Har Rai Sahib, which is in the
collection of Sodhis of Kartarpur. The stick in his hand in the painting is a beautifully
carved ivory with a knob at its top. “The actual stick is now in the possession of a
family residing in Thakurdwara street in Amritsar”, said Mohan Singh.
Mohan Singh also mentioned that there is a contemporary picture of Guru
Gobind Singh Ji at Harmander Sahib, Patna, in which he is adorned with pearl
necklaces, armlets and a bejeweled kalgi on his turban.
Sri Damdama Sahib is one of the five Takhats where Guru Gobind Singh Ji
stayed for more than nine months. Guru Sahib also concluded Sri Guru Granth Sahib
there by adding the ninth Guru’s hymns. When Guru Sahib left for South India, he
made Baba Deep Singh ji caretaker of this place. Currently there are many sacred
relics, which are kept there. The prominent among those are a portrait (picture) of the
tenth Guru, Sri Sahib (Sword), a matchlock, a pothi (book) transcribed by Baba Deep
Singh, and a Sword of Baba Deep Singh.
Articles have already been written about a few other pictures of the Guru
Sahib, as well. An artist at Anandpur Sahib painted tenth Guru’s picture in 1703 and it
was published by Akali Kaur Singh, a known Sikh scholar, in one of his books in the
19th century. Another portrait of the tenth Guru was painted by the royal visual artist of
Sidh Sen, the ruler of Mandi. When Guru Sahib visited Mandi, he preferred to stay
outside the town, while his household ladies stayed in the royal palace. The royal
family maintained the shrine inside the palace. Gurdwaras are now built at both
places. When Maharaja Ranjeet Singh subjugated Mandi, he appointed Sardar Lehna
Singh Majithia as the Governor of the constituency. Sardar Lehna Singh got hold of
the Guru’s original portrait, which he brought to the Maharaja.
Similarly it has already been published that the old portraits of Guru Nanak Dev
Ji drawn on silk and tanka (a painting on cloth which can be rolled up like a map) have
been found in Lhasa (Tibet) and Sikkim. Guru Nanak Dev Ji went on his second
Udassi to the Tibet and Kamroop (Assam) area in circa 1517.
The western countries take pride in preserving their religious and historical
artifacts. However, it is very unfortunate that Sikhs have not yet made any organized
attempt in this arena. The pictures mentioned above are extremely rare and are of
great historical significance. Unfortunately, some of these may have already been
lost.
A lot of research has been done in western countries on the topic of education
through pictures. An old English proverb goes, “A picture is worth a thousand words”.
This has been proven correct by scientific research. The education system in western
countries in now committed to prescribing books to students which contain pictures. It
is now well established that pictures help the reader grasp the subject in a quicker
and a more understandable manner.
Unfortunately, we are losing our younger generation to the western culture and
its values. Many of them have no idea about the Guru Sahibs. They don’t have much
interest in reading our religious books. Lately, some good movies have been
produced to show the life history of Guru Sahibs. This effort is worthwhile and
commendable. We have accepted the idea of Guru Sahib’s pictures in movies. But we
need to show the real pictures of Guru Sahib. The Sikh organizations should work to
preserve these pictures properly and distribute its copies widely among Sikhs so that
the current generations should visualize what the Gurus looked like. It will be a great
service to the history in general and Sikh religion and culture in particular.
Here I like to point out another incident. I was going with my son in a car, when
an amritdhari singh, who was a friend of my son, signaled my son to stop. He came
running to us, but when he saw the photo of KALGIDHAR PATSHAH, which my son
had in the car, he could not control himself and said,: It is quite regrettable that being
a sikh, you are having this photo.” You can well imagine his mentality.
Now I am going to tell you another true story of an I.A.S. officer. He was
attending a meeting of the Sikhs. There was a photo of GURU SAHIB. On seeing the
photo, he at once said, “Just see how his face looks like. He has such an ugly face
etc. etc. ”
He meant to say that he himself had a handsome face. We see with great
interest the photos of actors, and so many others. We make photo albums of
weddings and other functions, and we enter these on computers and take a pride to
show these to others. But we at once frown to see GURU SAHIBAN’S PHOTOS.
WHAT A SHAME!
7. WORSHIP:---------------------------------
Guru Sahiban repeatedly order us to worship your guru as GOD, and worship the
true Sant, worship the holy feet of the true Sant. And the persons, who say that
worshipping is idol worship, then they are quite ignorant of spiritualism. The persons,
who are at the lower step of the ladder of spiritualism should not meddle with the
persons, who are at the top step of the ladder.
Sri Guru Ramdaas Ji says ( ang 800 ) :------------------
guru siqguru pwrbRhmu kir pUjhu inq syvhu idnsu sB rYnI ]1]
Worship the Guru, the True Guru, as the Supreme Lord God; serve Him constantly, all
day and night. ||1||
Sri Guru Ramdaas Ji says ( ang 1309 ):‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
Sri Guru Arjan Dev JI says that worship the Lord Guru with mind and body attuned to
Him. ( ang 52 )
We need faith and devotion to reach the upper level. If a person has got the higher
degree in education, he has not got the authority to doubt the truthfulness of spiritual
heights. It happens a lot of time, because such a person becomes full of ego. And a
person, who doubts the Guru’s sayings and believes himself right is called a
MANMUKH.
Guru Sahib says that a manmukh is like a stone. His life style is void of humility,
love, contentment and is totally void of spiritual wisdom. He does not listen to
Gurbani, but follows, whichever way his mind leads.
There are a lot of examples of the Sikhs, who had full faith on Guru Sahib. Many
women show more faith than these educated, but igoistic Sikhs. Let us have a look
at BIBI RAJNI. She was daughter of a king and had full faith on GURU SAHIB. Her
father did not like it and married her to a leper. The leper was severely disfigured and
a foul smell came from his body. But Bibi Rajni had complete faith on GURU SAHIB.
The leper was cured. Look she took a leper as her husband and served him with a
great devotion. And it is a blot on those sikhs, who have no faith on GURU SAHIB,
and instead look upwards to find GOD.
Sri
Guru
Amardaas
Ji
says
(
ang
853
):‐‐‐‐‐‐‐‐‐‐‐
gurmuiK sMsw mUil n hoveI icMqw ivchu jwie ]
The Gurmukh does not have an iota of skepticism or doubt; worries depart from within
him.
Those persons, who bow their heads before SAHIB SRI GURH GRANTH SAHIB JI,
but doubt the correctness of Gurbani are idol worshippers.
We have gone so arrogant that we do not want to believe GURU SAHIB.
KALGIDHAR PATSHAH himself bowed ( matha tekna ) before SAHIB SRI GURU
GRANTH SAHIB JI and ordered the Sikhs to consider SAHIB GURU GRANTH SAHIB
JI as their next living Guru. For about 300 years, the Sikhs obeyed this order with
deep devotion and there was no controversy.
GURU SAHIB’S AUTHORITY AND SAY THAT THIS IS ONLY A BOOK AND THERE
IS NO NEED OF ANY RUMALAS, OR CHAUR OR BHOG etc.
HAVE A LOOK, WHAT GURU NANAK SAHIB SAYS ABOUT SUCH A SCHOLAR,
WHO IS FULL OF GREED, PRIDE AND EGO. GURU SAHIB SAYS THAT SUCH A
SCHOLAR IS A FOOL: ( ang 140 )----------
qyqw kiVAw ]
AND DHANNA JAT WAS TOTALLY UNEDUCATED, BUT HE HAD FULL FAITH, had
CHILDLIKE INNOCENCE, had NO DOUBT AND NO EGO AND HE HAD THE
DARSHAN OF THE LORD out of a stone. THAT IS WHY SRI GURU ARJAN DEV JI
PROCLAIMS LOUDLY : ( ang 197 )--------------
These so called educated people are totally ignorant of the spiritual heights of the
faithful people. They question the order of SAHIB SRI GURU GOBIND SINGH JI :--
Their argument is that this is only a book and a book ( pothi ) cannot be a living guru.
Let us have the darshan of Sri Guru Arjan Dev Ji’ s Bani ( ang 1226 ) :-------------
It is to be regretted that we Sikhs are having so much doubts on our GURU SAHIBAN
and their commandments, the example of which is not to be found in any other
religion. Hindu religion is so old, but the Hindus never doubt their deities. They
worship these with utmost devotion. But if we worship our Gurus or true Sants, then
these egoist Sikhs make a noise that this is all brahminical custom. Have we ever
thought, if the stone of DHANNA BHAGAT can take the form of GOD and take food,
then can GURU SAHIB not appear before us in real form? What we need is childlike
innocence, which is totally absent in an egoist mind, because it is full of pride, doubts
and duality and Sri Guru Amardaas Ji says ( ang 491 ) :-----------------
That man, whose sense of duality does not depart - the Righteous Judge of Dharma
shall punish him.
A Brahmin, whose sole purpose was to rob innocent persons gave DHANNA JAT a
stone and told him that it was GOD. DHANNA did not have a doubt on brahmin and
was blessed with the darshan of the LORD, as that stone took the form of LORD. And
SHAME on those Sikhs, who cast a doubt over SAHIB KALGIDHAR PATSHAH’S
ORDER and say that this cannot be PARGAT GURAN KI DEH, but it is a book. They
argue that if we say that this is PARGAT GURU, then it will be idol worship.
NOT THE LEAST. The persons, who bow before GURU SAHIB WITH TRUE
DEVOTION AND TRUE FAITH do not do idol worship, but the persons, who consider
this a book and bow halfheartedly are REAL IDOL WORSHIPPERS. They say there is
no need of Rumalas or Chaur or Bhog etc. What are they doing? They like to destroy
even our most respected devotional worship. There is no doubt that they are on the
payroll of the enemies of Sikhs. They are doing an immense harm to Sikh religion. A
handful of Sikhs have been bought by our enemies and they are instigating other
innocent Sikhs, who do not actually see their wickedness.
Their argument is that the Sikhs, who consider this as PARGAT GURAN KI DEH are
living in 15th. Century.
What a wonderful thinking! Let me ask them, if they are in 21st. century, then are they
obliged to disobey their dad? Their dad will remain their dad, may be they are in 15th.
Century or in 21st. century. Let me share with you a real incident. In my college days,
there was a class fellow of mine, whose dad was uneducated and a simple farmer. He
came to see his son. That class fellow told us that he was their servant ( in English ).
But when he went to take some refreshment for him, we came to know that he was
his dad. What a shame! The same thing is happening with these 21st. century guys.
They feel themselves downtrodden to obey KALGIDHAR PATSHAH’S order.
The Sikhs with great devotion went on obeying this order of GURU SAHIB that SRI
GURU GRANTH SAHIB is PARGAT GURAN KI DEH. Now they devised a new
proposition and began to say that GURU SAHIB did not order that. GURU SAHIB had
said that shabad or khalsa is pargat guran ki deh. They are compelled to say so,
because they are on the pay roll of those people, who want to destroy our heritage.
At first, they began to preach against GURU SAHIBAN’S photos. slowly and step by
step, and now they are preaching this and saying that it is idol worship, but they
should realise that if they have no faith, do not want to listen to what shabad is saying
and bow before shabad, then that is ALSO THE WORST KIND OF IDOL WORSHIP.
Those who have no love for the True Guru within their hearts come with falsehood, and
leave with falsehood.
Sri Guru Ramdaas Ji says that the persons, who close their eyes and pretend to chant
NAAM without any faith on Guru Sahib are false ones. ( ang 734 ) :----------
jo ibnu prqIqI kptI kUVI kUVI AKI mItdy aun kw auqir jwiegw JUTu gumwnu ]3]
Those who lack faith may close their eyes, hypocritically pretending and faking
devotion, but their false pretenses shall soon wear off. ||3||
When a person has no faith on GURU SAHIB, then he thinks of most stupid
propositions. Such a person does not hesitate to make a mockery of our GURU
SAHIB. But intelligent persons know that he is a fool and stupid. Such a guy was
laughing loudly after saying, “Do whatever you do, but do not throw SAHIB SRI GURU
“GRANTH SAHIB” JI in a tub of water.” What a nonsense kind of thinking!
If he had a little bit of knowledge of Gurbani, he would not have dared to say such a
foolish nonsense.
If DHANNA’S stone and NAAMDEV’S diety could take a form, then can SRI GURU
GRANTH SAHIB not take a SARGUNN SARUP? There are so many examples, when
GURU SAHIB blessed a faithful person with darshan in SARGUNN SARUP.
The persons, who devise their own ethics contrary to GURU’S word and philosophy
are in real terms atheists in sikhi sarup. They are out to destroy Sikhism in whatever
method they conceive. GURU’S WORD has all the powers, only if we open the doors
of our mind to understand it. But if someone is determined to devise different methods
to destroy Sikhism, then no one can prevent him. So these modern sikh atheists now
have dared to attack SAHIB SRI GURU GRANTH SAHIB JI. They know that if they
are successful in doing that, then they can please their pay roll masters. They are
happy to preach against AMRIT PARCHAR, against AKHAND PATHS, against Sikh
heritage, against everything, which the Sikhs worship.
LET US SEE WHAT SRI GURU ARJAN DEV JI SHOWS US THE WAY (ANG 500 ):--
------------
Aibcl nIv DrI gur nwnk inq inq cVY svweI ]2]15]24
Guru Nanak has laid the immovable foundation, which will grow higher and higher each
day. ||2||15||24||