To deepen our understanding and thus to deepen our Spiritual living, the SGGS (Sri Guru Granth Sahib) has used many examples and similes including seasons, festivals, and so on. For example:

• ਬਨਸਪਤਿ ਮਉਲੀ ਚੜਿਆ ਬਸੰਤੁ ॥ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਸਤਿਗੁਰੂ ਸੰਗਿ ॥: Banasapat moulee charriaa basant. Ihu manu mouliaa satguru sang: (As when ) the spring comes, all the plants blossom forth. (Similarly) this mind blossoms forth (when we are), in association with the Satguru (sggs 1176).
• ਸਾਵਣੁ ਆਇਆ ਝਿਮਝਿਮਾ ਹਰਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇ ॥: Saavan aaiaa jhimajhimaa har gurmukh naam dhiaai: By becoming a Gurmukh, the one who meditates on the Lord's Name, (for him, it's like) coming of the rainy season (Saawan) with steady downpour (sggs 1250).

Similarly, there is also the mention of the festival of "Holi" in the SGGS. The purpose of this Reflection is not to get into the history, popularity or rituals associated with the festival of Holi, but, from a spiritual standpoint, try to reflect upon as to how the SGGS would like us to celebrate it.

HOLI - ਹੋਲੀ

India being the ancient country, it has many festivals. Some of these festivals are very ancient and also extremely popular. Holi (pronounced Holee), is one of them. It is also known as the festival of colors. Celebrated on the full moon day of Phaagun (or Phaggan), it is particularly more popular in north India. People from all walks of life — irrespective of religion, caste, age, and gender — celebrate Holi. It is spring time in India, flowers and fields are in bloom and the people go wild running on the streets and smearing each other with paint and throwing powered colors (Gulaal etc.), colored water and dye around in an atmosphere of great good humor and exuberance, with dancing and singing. Also, bonfires are lit during Holi in a prominent public places. Plenty of Bhang (cannabis/intoxicant) taking in various ways also goes on this day! For example, a special drink is prepared called Thandai which can be laced with Bhang, which actually contains small amounts of marijuana. People invite each other to their houses for Thandai, feasts and celebrations. There are many stories and folklore associated with the festival of Holi. Known originally as "Holika", it has been mentioned in very early religious works. It is also known as Holikotsava.

Based on these, in nutshell, the festival of Holi essentially signifies to reaffirm togetherness and the burning (or eradication) of the evil passions: lust, anger etc., and their numerous variations such as selfishness, hatred, enviousness, and all rest of the negative tendencies and actions, and the victory of righteous forces over demonic forces. Apparently, Holi has lost its original significance over the years long ago.

HOLAA MAHALLAA - ਹੋਲਾ ਮਹੱਲਾ

In lieu of the traditional Holi, Guru Gobind Singh Jee (the Tenth Guru of the Sikhs) revived the spirit of Holi and weaved its essence into a festival called "Holaa Mahallaa", this annual festival of Sikhs was created by Guru Gobind Singh Jee in his own way. At the time Guru Gobind Singh Jee introduced it, he was battling the Mughal empire and the hill kings. On this day, he held a military parade of the Sikhs, who came out in their best and went through a sort of mock battle at the historic township of Anandpur Sahib. It was to remind the people of togetherness, brotherhood, valor and defense preparedness. Hola is the masculine form of the feminine Holi. Holaa Mahallaa usually falls in March (spring season in India) a day after Holi. Although, initially, Anandpur Sahib played host to Holaa Mahallaa, now it is also replicated at other Gurdawaaraa worldwide.

The author is not a historian. Therefore, instead of quoting hearsay or somebody else's accounts, the following eyewitness accounts of this festival at Anandpur Sahib are based on the author's own visits to Holaa Mahallaa in his childhood, around 1950s-1960s.

• The festivity was observed in the entire foothills of the Shivaliks mountain, especially around the historic townships of Anandpur Sahib and Kiratpur Sahib. The author remembers first visiting Kiratpur Sahib, staying their overnight in the open ground with members of his group, and then proceeding to Anandpur Sahib the next day.
• Visitors camped out, either in tents or out in the open ground at Anandpur Sahib too. There were thousands and thousands of people there, a real buzz.
• There were always long lines to enter any Gurdawaaraa or historic place. Because of the long lines and huge crowds, the author remembers people just pushing each others and throwing money towards the SGGS from a distance (Mathaa Tekanaa)!
• The festival at Anandpur Sahib lasted a few days: at least 3 days.
• There were numerous Diwaans carrying out continuous Kirtan, Kavee Darbaars (symposia of poetry) , Dhaadee Jathaas, lectures, discourses etc.; and Langars (free kitchen) everywhere.
• Although this is forbidden in Sikhi, the author vividly remembers Nihangs preparing Bhang, or cannabis. During one of the visits to Holaa Mahallaa, the author remembers staying in a tent next to the Deraa of Nihangs, Shaheedi Baag, across from Quilaa Anandgarh. They used giant and heavy Ghotanaas (pestles) and Koondaas (pestle-pot or mortar) to grind and thoroughly crush the Bhang (Sukhaa or Sukhnidhaan), and humongous cauldrons used to prepare it. As a small child fascinated by the huge size of their pestles, mortars and cauldrons, the author remembers watching them grinding hemp for hours.
• In the final day, a long procession was organized in the form of army type column. The author does not remember the exact route of the procession, but he does remember lots of activities near the rivulet (Charan Ganga) below the Takhat Keshgarh Sahib, one of the five Sikh religious seats of Sikhs.
• The Nihang Singhs (members of the Sikh army that was founded by Guru Gobind Singh Jee) carried on mock battles and displays of swordsmanship, horsemanship, weaponry, martial skills and attire. They performed daring feats, such as Gatka (mock encounters), bareback horse-riding and standing erect on two speeding horses, archery, and various other feats of bravery.
• At the final stage of the procession, the author vaguely remembers visitors talking about symbolic shoe-beating of Massa Rangarh (if we recall: Massa Rangarh was appointed in charge of Harmandir Sahib, in Amritsar, after the Harmandir Sahib premises were captured by the Mughal forces. While in charge of Harmandir Sahib, Massa Rangarh behaved in a most evil and offensive manner, hurting religious sentiments of Sikhs. He used the Parkarmaa (the area surrounding the Sarovar - the pool tank) as a stable for his horses and used the main Darbaar Sahib as dancing room, where prostitutes entertained him and his guests who would be smoking Hukka (tobacco) while watching the prostitutes entertain them. Around the building and premises he had posted armed guards to prevent the entry of anyone without permission. Finally he was finished by Bhai Sukha Singh Bhai Mehtab Singh.

FROM THE SPIRITUAL STANDPOINT, THE SGGS ON CELEBRATING HOLI

From spiritual standpoint, the SGGS tells us as to how one can go about celebrating Holi. That is, by serving saints. Now the question is: how one can go about serving saints? By washing their clothes? By feeding them with delicacies? By chauffeuring them around in fancy cars or flying them first-class? By building them Ashrams? By donating them money, expensive cars, planes or land? By following them blindly? By massaging their feet? By touching their feet? None of these — according to the SGGS.

Then how is one to serve the saints (God's true companions, God's true devotees, Satsang, Saadh-Sangat etc.? As indicated in the SGGS, one is to serve the saints by the Divine Name (Naam-Simran, meditation) — ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ. Here is the the rest of the Gur-Shabad.

• ਗੁਰੁ ਸੇਵਉ ਕਰਿ ਨਮਸਕਾਰ ॥ ਆਜੁ ਹਮਾਰੈ ਮੰਗਲਚਾਰ ॥ ਆਜੁ ਹਮਾਰੈ ਮਹਾ ਅਨੰਦ ॥ ਚਿੰਤ ਲਥੀ ਭੇਟੇ ਗੋਬਿੰਦ ॥੧॥ ਆਜੁ ਹਮਾਰੈ ਗ੍ਰਿਹਿ ਬਸੰਤ ॥ ਗੁਨ ਗਾਏ ਪ੍ਰਭ ਤੁਮ੍‍ ਬੇਅੰਤ ॥੧॥ ਰਹਾਉ ॥ ਆਜੁ ਹਮਾਰੈ ਬਨੇ ਫਾਗ ॥ ਪ੍ਰਭ ਸੰਗੀ ਮਿਲਿ ਖੇਲਨ ਲਾਗ ॥ ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥ ਰੰਗੁ ਲਾਗਾ ਅਤਿ ਲਾਲ ਦੇਵ ॥੨॥ ਮਨੁ ਤਨੁ ਮਉਲਿਓ ਅਤਿ ਅਨੂਪ ॥ ਸੂਕੈ ਨਾਹੀ ਛਾਵ ਧੂਪ ॥ ਸਗਲੀ ਰੂਤੀ ਹਰਿਆ ਹੋਇ ॥ ਸਦ ਬਸੰਤ ਗੁਰ ਮਿਲੇ ਦੇਵ ॥੩॥ ਬਿਰਖੁ ਜਮਿਓ ਹੈ ਪਾਰਜਾਤ ॥ ਫੂਲ ਲਗੇ ਫਲ ਰਤਨ ਭਾਂਤਿ ॥ ਤ੍ਰਿਪਤਿ ਅਘਾਨੇ ਹਰਿ ਗੁਣਹ ਗਾਇ ॥ ਜਨ ਨਾਨਕ ਹਰਿ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥੪॥੧॥: Gur sevo kar namasakaar...: (Through singing His praises) I have met Gobind (God). All my worries are dispelled. Now I am in Supreme Bliss, and in happiness. (This is all because of the Guru, therefore, I) humbly bow to the Guru and serve Him. ||1|| O Lord, I sing Your Glorious Praises. (As a result) my inner house is in spring (of the Aatamic Anand) ||1||Pause|| (Because of the singing of His praises) I feel like Phalgun (Holi) within me. Joining with God's companions (Saadh-Sangat), I have begun to play (this Holi). (I) celebrate (the festival of) Holi by serving the Saints. (As a consequence of Saadh-Sangat) I am imbued with the deep crimson color of the Lord's Divine Love. ||2|| (Because of the singing of His praises) my mind and body have blossomed forth, in utter, incomparable Beauty. (From my body and mind, this Aatamic Anand) does not dry out in either in sunshine (i.e., Sukha or good times) or in shade (i.e. Dukha or bad times). They always flourish (in Aatamic Anand). I have met with the Divine Guru. ||3|| (Because of the singing of His praises, it's as) the wish-fulfilling Elysian Tree has sprouted and grown (within me). It bears precious flowers and fruits of all sorts. Says Nanak, mediate on the Lord's Name. Singing the Lord's praises, (one becomes) satisfied and fulfilled ||4||1|| (sggs1180).
• ਸੰਤਾ ਕੀ ਹੋਇ ਦਾਸਰੀ ਏਹੁ ਅਚਾਰਾ ਸਿਖੁ ਰੀ ॥ ਸਗਲ ਗੁਣਾ ਗੁਣ ਊਤਮੋ ਭਰਤਾ ਦੂਰਿ ਨ ਪਿਖੁ ਰੀ ॥੧॥ ਇਹੁ ਮਨੁ ਸੁੰਦਰਿ ਆਪਣਾ ਹਰਿ ਨਾਮਿ ਮਜੀਠੈ ਰੰਗਿ ਰੀ ॥ ਤਿਆਗਿ ਸਿਆਣਪ ਚਾਤੁਰੀ ਤੂੰ ਜਾਣੁ ਗੁਪਾਲਹਿ ਸੰਗਿ ਰੀ ॥੧॥ ਰਹਾਉ ॥: Santaa kee hoi daasaree ehu achaaraa sikh ree ...: Become Daas of saints and learn this way of life. God is all virtues, (because of all vitues, God is) the most sublime, and see Him near at hand. ||1|| (Dye) this mind of yours with the color of God's Name. Renounce cleverness and cunning, and know that God is with you ||1||Pause|| (sggs 400).

Cultivating association with God's true devotees (Satsang) is indicated to exalt one. This seems to be the rationale of the tremendous emphasis laid in the SGGS on cultivating the company of the devout or saintly persons (Satsang) in Spiritual life as it ensures definite Growth. As they are constantly in tune with God, the mind becomes cleansed of its baser tendencies in their presence.

A WORD ON THE WORD "SANT"/"SAINT"

It appears that in the SGGS the word Sant is used in three ways: for God, for the Guru, and for God's true devotees. Further, wherever it is used to indicate God's true devotees (call them Sant, Saadhoo, Brahm-giaanee, a Holy person, or something else), it is not used to indicate a specific person wearing a specific robes and/or exhibiting a specific external appearance (outward signs etc.).

A Sant or Saadhoo is not certified by any government or an institution. He is a person who has lost himself in the Whole. In nutshell, Sant simply means who has become the Whole (Saabat, Pooraa or Pooran). Such a true devotee does not exist as himself but he exists as the entire Creation or the Universe, as the Whole. His ego (Haume) is completely lost. He is the Complete or Perfect Being ("Pooran Purakh").

• ਆਠ ਪਹਿਰ ਨਿਕਟ ਕਰ ਜਾਨੈ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ॥ ਏਕ ਨਾਮ ਸੰਤਨ ਆਧਾਰ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰ ॥੧॥ ਸੰਤ ਰਹਿਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾ ਈ ॥੧॥ ਰਹਾਉ ॥ ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ ਮਿਤ੍ਰ ਸਤ੍ਰ੍ਰੁ ਜਾਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਬਿਨ ਅਵਰ ਨ ਜਾਨੈ ॥੨॥: Aath pahar nikat kar jaanai ...: Day and night, a Sant feels himself in the Presence of the Lord and cheerfully obeys His Will (Hukam). God's Name (Brahm-Giaan, Aatam-Giaan, Gurmat...) alone is the Sants' support and they live in humility as the dust of the feet of all ||1||. Listen, to the Way of life of the Saints, O brother; their praises cannot be described. ||1||Pause||. Their occupation is only Naam (Brahm-Giaan, Aatam-Giaan, Gurmat...). The Lord's Praise (Rabb Dee Sifat-Slaah), which is the embodiment of bliss, is their Rest (Intuitive Stillness, Tranquility...). Friends and foes are alike to them. They acknowledge no one other than their Lord. ||2|| (sggs 392).
• ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥ ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥ ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥ ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥ ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥ ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥ ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥: Mantram Raam Raam naamam dhyaanam sarabatr pooranah...: (A Sant) engages in Reflection on the All-pervading Lord's Name Mantra (Gurmat...). He has the Wisdom (Giaan) to look alike upon pleasure and pain (i.e. to become free of duality, the pair of opposites such as "likes and dislikes"...) and to live the Pure Lifestyle, free of ill-will. He is kind to all beings and he has overpowered the five thieves (lust, anger, greed, attachment, and pride and their countless variations). He takes the the Lord's Praise (Rabb Dee Sifat-Slaah) as his food; and remains untouched by Maya, like the lotus in the water. He shares (Divine) Teachings with friend and enemy alike (i.e., he adopts Teaching in which the friend and the enemy look alike to him); and he loves the Lord's Bhagti. He listens not to slander; and he renounces self-conceit (eradicates false ego-sense or Aapaa-Bhaav) to become the dust of all (i.e., to cultivate humility). Says Nanak: whosoever has these six Qualities is the Perfect Person; he is called the Holy (Saadh, Gurmukh...) Friend (Kinsman, Relative...). (sggs 1357).
• ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥: Jinaa Saas Giraas na visarai...: Those who do not forget the Lord's Name (Braham Giaan, Aatam-Giaan, Gurmat...) even for the duration of a breath or when swallowing a morsel, are praiseworthy. Says Nanak, they are the perfect Saints (sggs 319).

Thus, to be a Sant or a Holi person (or a saint, for lack of a better word in English) is to be living in a totally different dimension — the dimension of authentic Spirituality. But as the SGGS points out, it is rare to be a Sant in the true sense of the word. A Sant has moved from the biological dimension (Manmukhtaa) to the Spiritual dimension (Gurmukhtaa). In other words, he is the person who has taken the quantum leap from Manmukhtaa to Gurmukhtaa, from materiality to immateriality, from falsehood (Asat) to Truth ( Sat), from outer to Inner, from visible (Drisht) to Invisible (Adrisht), from time to Timelessness (Akaal), from fleeting or temporary to Permanent or Eternal, from ego (Haume) to egolessness, from conditioned state to Unconditioned state (Uncorrupted, Uncontaminated), and so on. He is the Jeevanmukta (living liberated, twice born, reborn, or truly alive person). He has cleansed his heart of dross of evil passions (Kaam, Krodh, Lobh etc.), and thus made his conduct Immaculate. His every act is done with the right (Spiritual) attitude; for he is established in the Spiritual Realm.

Clearly, it is very difficult to become a Sant. His way is very arduous. No wonder the SGGS calls such persons "rare", "few and far between", and so on! It's not that the world is without them, but there are not too many of them. Because a saint's way is like walking on a two-edged sword!

• ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ॥੧੨॥: Hain virale naahee ghanae fail fakarru sansaar ||12||: (Saintly beings - ਪਰਮਾਤਮਾ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ ਕਰਨ ਵਾਲੇ ਮਨੁੱਖ) are few and far between; everything else is but a pompous show and wrangling in this world (ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਨੀਵਾਂ ਕਰਨ ਵਾਲਾ ਫਜੂਲ ਦਾ ਦਿਖਾਵਾ, ਕੰਮ, ਕੁਬੋਲ, ਬਕਵਾਸ, ਖਰਾਬੀਆਂ ਫੈਲਾਣੀਆਂ...). ||12|| (sggs 1411).

As Sikhism is a way of life, Sikhs are to remember and emphasize three practices in their individual and corporate life: (1) Kirat Karnee, (2) Vand Shaknaa, and (3) Naam Japnaa. First, "Kirat Karnee" is the righteous way of living which includes honest or truthful way of work (to righteously work for what you eat) side by side with the search of the Truth. Second, "Vand Shaknaa" is giving or sharing with others in the society who are less fortunate. And third is "Naam Japnaa", which is to engage in serious remembrance or contemplation on God (meditation or Naam-Simran). If one so lives a Spiritual Life, Baabaa Nanak says, "he knows the path".

Now let's pause for a moment and analyze. If a so-called Sant (or saint) does not engage in earning honest living, he is simply a freeloader, a thief (i.e., a fake or counterfeit Sant). Furthermore, if he does not truthfully work to earn his living then their is no question of him sharing with others!!! In other words, if one is devoid of "Kirat Kamaaee", he will remain devoid of the practice of "Vand Shaknaa"! In turn, in the absence of both "Kirat Kamaaee" and "Vand Shaknaa", he cannot honestly practice Naam Japnaa! Now perhaps we can appreciate as to why Baabaa Nanak thunders forth the following declaration:

• ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥: Giaan vihoonaa gaavai geet...: The one who lacks spiritual wisdom sings religious songs (for the sake of earning bread). The hungry Mullah turns his home into a mosque (or he also goes to mosque for the sake of bread!). The lazy bum has his ears pierced to look like a Yogi. Someone else becomes a panhandler, and thus loses his self-respect. Someone calls himself a guru or a spiritual teacher, while he goes around begging for bread - don't ever touch their feet. One who truthfully works for what he eats, and gives some of what he has - O Nanak, he knows the path ||1|| (sggs 1245).
  

— T. Singh
www.gurbani.org

Updated on Monday, September 19, 2011 1:16 PM (PST)

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