About

A Sikh’s Guru is the Shabad in the Sri Guru Granth Sahib (SGGS), no other Granth/scripture, Sant, Saadh, Baabaa, Jathedaar, personality, Dera, and so on. There is no concept of middleman (agent, clergy, ਵਿਚੋਲਾ…) in Sikhi of Baabaa Nanak either.

That being said, when or wherever the word ‘GURBANI’ is mentioned at this website, it means the BANI (ਬਾਣੀ) enshrined within the SGGS. The Guru Shabad has a clear edict (ਫੈਸਲਾ, NO compromise):

  • ਸਤਿਗੁਰੂ ਬਿਨਾ ਹੋਰ ਕਚੀ ਹੈ ਬਾਣੀ ॥ : The Bani uttered by anybody other than the Satguru is ‘Kachee‘ (half baked; filth; useless; lies, false, devoid of divine Wisdom etc.). (sggs 920).

This is not a commercial site

Since inception of this website around 1993, the author (T. Singh) decided to keep this website non-commercial – NOT to use it as a mundane business (‘ਰੋਟੀਆ ਕਾਰਣਿ’, ਧੰਧਾ, ਦੁਕਾਨਦਾਰੀ). In short:

  • You may find this site useful if you have become Aware that there is more to the Gurbani or Way of the SGGS than the routine, ritualistic, and robotic reading or listening of the Gurbani from the self-serving clergy (Pujaaree) — Granthis, Parcharaks, Ragis, Dhadees etc.) trained by the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) etc.
  • This site attempts to have immersive focus on the Gurbani enshrined within the SGGS; not to make presentation of corrupt politics, anti-Gurmat rituals (Karamakaand), dogmas, religious garbs and paraphernalia etc. that have logically been critiqued, debunked and rejected by Guru Nanak.

Why do I write?

In earlier period of my life, like most of the people, I blindly followed the crowds without thinking. Now I think. Since I started thinking, I don’t follow the crowds any longer.

There is abundance online information readily available on Sikh history, Sikh Rehat Maryada, Sikh religious paraphernalia, Sikh pilgrimage (Tirath Yatra), and so on. However, it is uncommon to see focus on the Unique and Revolutionary spirituality of the SGGS as is.

The Gurbani instructs us that in any doubt about meaning of one word or SHABAD, find the answer from within SGGS. To say it otherwise, the spiritual meaning and essence of words or SHABADS contained in the SGGS are to be found in the SGGS for the Gurbani defines itself.

The way the current Gurdawars or Sikh institutes are run worldwide, it’s apparent that they are not fit for the purpose in terms of conveying the understanding of Gurmat of Guru Nanak as is, let alone spreading it far and wide (‘ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ’)!

Distortion of the Gurbani becomes pretty apparent when siting in a Gurudwara listening to the Kirtan and watching the screen displaying the distorted translation of the Shabad being sung by Ragis. Just like the majority of the Sikhs, I have no recollection of questioning all this.

Having started thinking, and having developed passion for the Gurbani enshrined within the SGGS, my small effort (ਛੋਟਾ ਜਿਹਾ ਉਪਰਾਲਾ) at this website is towards understanding the Enlightening Message contained in the Guru Shabad. Thus gaining clarity and Joy by understanding Gurbani in the SGGS directly from Gurbani itself, NOT from the self-serving Pujaaree system, Vedas, Puranas, Sanatan-Brahmanical-Yogic slants, fake Sakhis (made-up stories) or any other Granths/texts written by the anti-Nanak or Anti-Sikhi groups etc.

To put it otherwise, the attempt here is self-improvement by removing to some extent distortions of Gurbani or Gurmat, Karamkaand (rituals, superstitions, formalities etc.), doubts, confusions, blind faith (ਅੰਧ ਵਿਸਵਾਸ਼), falsehood, corruption, etc. which have been propagated and hammered into the Sikh Psyche by the self-serving Pujaaree (clergy: Granthis, Parcharaks, Ragis, Dhadees etc.) trained by the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ).

For more on this topic, please see the following posts:
Gurbani can only be Comprehended Through Gurbani Itself

The word ‘GOD’

Most often Nanak did not use the word ‘God‘ or its Indic and Islamic equivalents in the same sense as in the parent religions. Similarly, when he employed any other religious term in usage, he altered its current meaning to something else within the context of new spiritual paradigms of Sikhi or Gurmat.

Therefore, to reflect on the Gurbani in SGGS, the use of term ‘God‘ is made in a generic sense and certainly not in terms of its usages prevalent in the traditional religious sense. The reader ought to use caution here with not only ‘God’ but also with a number of new terms expounded by Nanak to explain his Unique and Revolutionary Spirituality. Accordingly, Nanak emphasized reason and logical thinking in the understanding of ‘God’ and life.

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