ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥: Holee keenee Sant sev:
(I) Celebrate (the festival of) Holi
by serving Sant (sggs 1180).

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 ॥: Banasapati moulee charriaa basantu. Ihu manu mouliaa satguru sangi: (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 ॥: Saavanu aaiaa jhimajhimaa hari gurmukhi naamu 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 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 is generally laced with Bhang and 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 Hindu 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, animosity, 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, it is said that 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 Gurdawara 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, approximately around 1955.

  • 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 Gurdawara 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)!
  • 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.
  • The festival at Anandpur Sahib lasted a few days: at least 3-4 days.
  • 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 spiritual standpoint, the SGGS tells us as to how one can go about celebrating Holi. That is, by serving the "Sant" (Parmeshar, Paarbrahm, Gur, Satsangee of the SGGS...).

  • ਹੋਲੀ ਕੀਨੀ ਸੰਤ ਸੇਵ ॥ ਰੰਗੁ ਲਾਗਾ ਅਤਿ ਲਾਲ ਦੇਵ ॥੨॥: Holi keenee sant sev...: Celebrate Holi by serving the Sant (the Divine, Parmeshar...). (As a result the mind becomes) imbued with the Divine red color (i.e., deep Divine Love). ||2|| (sggs 1180).

Now, who is "Sant" in the Gurbani? The Gurbani tells us as to who the real "Sant" is in the Gurmat (Wisdom of the Gurbani, SGGS):

  • ਹਮਰੋ ਭਰਤਾ ਬਡੋ ਬਿਬੇਕੀ ਆਪੇ ਸੰਤੁ ਕਹਾਵੈ ॥: Hamro bhartaa bado bibekee aape santu kahaavai: My Husband (i.e., the Lord, Parmeshar) is the Great One of discerning intellect; He alone is called a Sant (sggs 476).
  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਦਾ ਸੁਹਾਗਣੀ ਜਿਸੁ ਅਵਿਨਾਸੀ ਪੁਰਖੁ ਭਰਤਾਰੁ ॥੧॥: O Nanak! The soul-bride who has become the Gurmukh, (that soul-bride) is foreve with the Imperishable Lord as her Husband. ||1|| (sggs 786).

Hence, primarily, the term "Sant" indicates ONE "Bhartaa" (Mool, Parmaatam, Hari, Gobind, Prabh,Raam, Allah...) in the SGGS.

It's also used for Satigur and Satsangee of the SGGS. However, they call themselves Daas, Jan, etc., but NOT Sant. For they know that the Real Sant is the ONE "Bhartaa".

  • ਕਬੀਰ ਸੇਵਾ ਕਉ ਦੁਇ ਭਲੇ ਏਕੁ ਸੰਤੁ ਇਕੁ ਰਾਮੁ ॥ ਰਾਮੁ ਜੁ ਦਾਤਾ ਮੁਕਤਿ ਕੋ ਸੰਤੁ ਜਪਾਵੈ ਨਾਮੁ ॥੧੬੪॥: O Kabir! For performing Sevaa (i.e., Shabad-Vichaar), both are good, the Sant (whose mind has become silent and United with its Mool within) and the ONE Raam (i.e., the Mool); Raam is the Giver of Mukti (Liberation) and the Sant makes understand the Divine Wisdom (Naam, Gur-Upadesh…) ||164|| (sggs 1373).

Now, the next question is: how one can go about serving the Lord, Parmeshar, Satigur, Gur...?

By washing the clothes of those self-appointed Deraavaad Sant, Baabaa, etc. -- free-loaders (ਵੇਲੜ, fraud, Deraa-vaad thugs - "ਬਾਨਾਰਸਿ ਕੇ ਠਗ")? 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 physical feet? None of these — according to the SGGS.


The SGGS urges us to serve with Shabad-Vichaar (Reflections on the Gur-Shabad, Brahm-Vichaar).

  • ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਸਬਦਿ ਵੀਚਾਰਾ ॥ : By becoming the Gurmukh, serve (Him - the Divine, Permeshar, Parmaatam) through the Shabad-Vichaar (Reflection on the Shabad…). (sggs 1049).
  • ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥: The Gur-Sevaa is Shabad-Vichaar (Reflection on the Shabad…). (sggs 223).

With Shabad-Vichar arises the Divine Wisdom and Virtues within the mind (the Gurmukh Lifestyle)

In nutshell, the Gurbani's Sant is at the level of Aatmaa, not at the level of physical body or robes (Bhekh-ਭੇਖ). In other words, one cannot become a Sant by wearing a peculiar robe (Bhekh-ਭੇਖ), or by calling himself a Sant, or having his deluded or stupid followers calling him a Sant!

— T. Singh