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Sikh Gurdwara Sahib - San Jose, CA (Official Website) Sikh Gurdwara Sahib - San Jose 3636 Gurdwara Ave, San Jose, CA 95148 (408.274.9373) ABOUT | CONTACT US Home Sikhism Sikh Gurus Sikh Symbols Gurdwaras (Temples) Langar (Community Kitchen) Daily Hukumnama Financials Committee Schedule Daily Weekly Booking Weddings Akhand Path Sukhmani Path Keertan Langar Media Gurdwara Sound System Live Video Streaming Audio Streaming Program Audio Content Download Program Video Content Donwload Medical Khalsa School Support Gurdwara Sahib DONATE Contact Info Gurdwara Address: 3636 Gurdwara Ave San Jose , CA 95148 Gurdwara contact : Mohinder Singh Bajwa Office Phone Number: (408) 274-9373 Office Fax Number: (408) 274-3712 GURU NANAK's MESSAGE Guru Nanak's Message: By Gobind Singh Mansukhani (a) Message of peace Guru Nanak was a man of peace and conciliation. When he and his companion Mardana sang divine music on the outskirts of Baghdad, where music was banned, he faced an explosive situation. The local Muslims led by Pir Dastagir came with sticks and stones to teach him a lesson. The Guru asked them to wifely lanugo and listen to his point of view first. He made them understand that music in itself, was not bad or evil. it all depended on the content and wording of the verses. If it dealt with erotic theme: ,it could rouse the lower passions of man and that was the type of music which was banned. But if the words only contained the praises of God, it was good and blessed, for sacred music, nourishes the soul of man. He declared: “Devotional music is like a priceless jewel, it gives spiritual kicks and many other blessings! (AG, 893) “Whoever recites or listens to sacred music, will have Their evil inclinations and sorrow ended.” (AG, 1300) Then Guru Nanak sang a divine hymn. The hearts of the Muslims were at once filled with peace and joy. Those who had come to chastise the Guru, sought his blessings surpassing dispersing.Equalto Guru Nanak, flipside source of peace is in the service to God’s creation. In selfless service, one illustrates the “presence of God’, within the individual. There is the story of a Sikh of Guru Gobind Singh, tabbed Bhai Kanhaiya who served water to friend and foe unwrinkled on the battle-field. When questioned as to why he served water to enemy soldiers, he replied: “Sir, I see God in all men. How can I refuse to serve water to the Lord!” Guru Gobind Singh was pleased with his wordplay and happy him. (b) Universal Brotherhood. Guru Nanak rejected the caste system and the semester of any people on bases of religion, birth, power or wealth. He realised the Divine presence in all people and so valued every human being. No person need be lost for ever.Planethe worst sinner, if he repented and turned to God, would be forgiven. As all mankind was of the one family, all forms of discrimination—social, political, ethnic, racial and religious should be ended. Today however, in spite of the lease of Fundamental Rights of UNO, favoritism still persists in many countries. A truly religious man should be recognisable through the practice of equality and impartiality in all relations with others. Guru Nanak says: “Religion consists not only in words, He who looks on all men his equal, is religious.” The idea of togetherness implies giving to those in need and helping the helpless. Altruism is a vital human duty, but it must be organised to do the maximum good for the greatest number. That is why the Gurus introduced the system of Daswand—the 1/10th (tithes) for charitable and religious projects, Such organised soft-heartedness can underpass the gulf between rich and poor. Similarly, langar (Free Kitchen) was started to ensure that no one coming to the Guru’s house left hungry. Such Kitchens are moreover started in places of famine, inflowing or other havoc to relieve distress and suffering. In modern states most of these functions have been taken over by Governments. The idea of a universal togetherness was carried to its logical conclusion by Guru Nanak in collecting the hymns of Hindu and Muslim saints for incorporation in his Pot hi (hymn-book). This volume in its manuscript-form was given by Guru Nanak to his successor, and by his successor, to his successor Guru. Guru Amardas compiled flipside volume tabbed Mohan-Pothi, which contained all the hymns of the first three Gurus and of some Indian saints This worked the understructure of the Sikh Scripture compiled by Guru Arjan Dev. (Back to top) (c) His Moral Values Guru Nanak did not write any Code of Rules or Discipline, as such his teachings and discussions with various persons in his life crystalised into the norms of human behaviour which he expected of his Sikhs. Such norms are not based on commandments, but on advice, their violation does not constitute a religious offence with specific penalty or penance. He believed in the unstipulated goodness of men and women and thought they should exercise discretion and behave like rational human beings. Some of these norms or guide-lines of self-mastery are ‘mentioned below. (i) “None is a stranger, no one is an enemy” Guru Nanak gave his translating to any one who wanted guidance. Sometimes, his own behaviour illustrated this way of thinking. He did not mind if a wicked man came to him for help. Some times he himself, would volunteer to guide him. On his way to Kamrup (Assam), the Guru came wideness a group of sorceresses had who kidnapped Mardana and kept him as a captive. The Guru approached the leader of the group named Nurshah. She tried her woebegone magic on Guru Nanak and it failed, Then it dawned upon her that the visitor could only be a holy man. She begged his forgiveness for detaining Mardana. The Guru told her to requite up her magic and be of service to all the people in her neighourhood. He said to her “Be a queen of mercy and not of magic; fulfill your divine mission by sowing in the hearts of all boys and girls, the seeds of virtue and then teach them by your own example that valiance and truth are rooted in every being.” There are many other stories which illustrate the whilom saying. (ii) We reap as we sow In terms of human action, the whilom dictum is known as the law of Karma. What we are today is the outcome of past actions; our present deportment will determine our future. Guru Nanak asked his followers to be vigilant well-nigh their words and deeds, considering they all produce results; their futures depend on what they do in the present. All their deportment are recorded by God’s agents, and there is no escape from their consequences. Initially they did have a nomination of action: of sowing whatever seed they liked, but once done, they would not be worldly-wise to transpiration the results of that action. For this, the world is referred to as Karam-Bhoomi—the realm of action. Whatever we do, we should first think of its probable consequences. Hence a need for good and noble action. Guru Nanak says: “Men do not wilt saints or sinners merely by calling themselves so; They siphon the record of their own acts within themselves.” “Those who practise Truth and perform service, will obtain their reward; When their hair grows white, they will still shine without using any cosmetics.” It may be noted that all deportment of frequent repetition leave their impression on one’s character. A man doing evil deeds continuously will wilt of bad character. His evil deportment will deprive him of peace of mind, for he will siphon a undersong of fear and guilt-complex, plane if he escapes punishment in a magistrate of law. However, equal to Sikh credo, any punishment for bad words or deeds may be mitigated through prayer and the grace of God. (iii) The proud must fall Ego or self-conceit is the root of pride. Some worthless people have an extra-ordinary sense of self importance; they ill-treat and insult others. Such conduct, not only alienates them from their own fellow-men, but moreover merits divine disapproval. Egoistic acts are villenage round the neck of a self-contented person. Sooner or later, such a person is unchangingly found out; then his visitor is shunned and complained about. Guru Nanak preached humility, particularly to the rich, the mighty and the violent. He told Rulers to remember that their reign is only temporary, that they should not brag of their power or wealth, for God could turn a king into a pauper instantly. When Babar came to visit Guru Nanak and Mardana in prison at Eminabad, the Guru questioned the invader well-nigh his atrocities Why was the innocent villagers rounded up and compelled to grind wheat on hand-powered grinding stones? At this time Mardana was unquestionably grinding corn, his right hand turning the handle of the grinding mill and his left hand dropping grain into mill-hole. Flies were constantly settling on Mardana’s face, with the result that he had commonly to self-ruling his right hand from the handle, to wave the flies off. The Guru told Babar that as a king he should order the flies to alimony yonder from Mardana’s face. Babar was non-plussed. How could he order the flies to alimony yonder form Mardana? The Guru told him, “If you cannot tenancy flies, how can you rule over men”. Babar’s pride vanished as he thought over the Guru’s words. The Guru reminded him of the former Lodi ruler and his present plight. Babar then set all his prisoners self-ruling and sought the Guru’s pardon for his high-handedness and cruelty.Flipsidestory tells how Guru Nanak cured a land-lord of his pride. As mentioned older ,the Guru wanted to buy some land to establish a new village for his followers. The land that he selected belonged to Karoria— a proud and windbag Zamindar (land-lord), who decided in his own mind that he wouldnt sell the land tó the Guru, for he might lose popularity and states, as a big land-lord. When he went to visit the Guru well-nigh this transaction, he met with an wrecking on the way. Karoria saw this as a punishment from God for his intended refusal to sell the land to the Guru; so he reverted his mind and gave the land to the Guru. There the municipality of Kartarpur was built. Readers may find many other stories from Guru Nanak’s life.” (Back to top) (iv) “Truth is higher than every thing, but higher still is truthful living.” (AG, 62) Knowledge of “The Truth” is not unbearable on its own. We talk big, but our deportment are small and selfish. Guru Nanak declared: “We are good in talk, but evil in deed.” (AG, 85) He wanted his followers to be Truthful in thought, word and deed. He knew the difficulties that lay in the way of The Truth and salvation; he said: “Truth is the remedy for all ills.... Nanak seeks the manna of the Truthful.” (AG, 467) Examples of truthful living are set by saints and holy men. From their lives, the disciple can yank inspiration. Without a virtuous life, no one can reach their spiritual goal. The highest of all virtues is “devotion to God and a love for His creation.” It is essential that in pursuing of a life of truth, the means’ employed should be equally good. Many people have the right goal, but they try to reach it by the wrong means.Equalto Guru Nanak,, the right ways alone, make the attainment of a goal worth-while. That is why, he laid so much accent on inner purity and refinement of character; these can bring joy and kicks to the heart. (v) Earn your living All of us try to earn our living, one way or the other. Guru Nanak, emphasised “honest labour” or the use of pearly and right ways for earning one’s living. Some people live on crime, some on the exploitation of others, and others by begging and parasitism. Some who devoted themselves to so-called holy or spiritual pursuits, like ascetics, mendicants, sanyasis, and yogis were criticised by the Guru for neglecting this duty of earning their own living. Guru Nanak set his example by working as a store-keeper and later as a farmer. Whatever he earned was partly spent on his family and partly, on supplying the needs of the poor and helpless. He established a colony of workers at Kartarpur where work and worship were combined to promote simple living and upper thinking. Apart from working, the Guru exhorted his disciples to set whispered some part of the earnings for charitable and welfare project, to show a snooping for the community. (vi) He who conquers his mind, may conquer the world. (AG, 6) The mind controls the motivation and functioning of the body. The mind’s powers are manifold-comprehension, analysis, synthesis, memory etc. The mind is the originator of good and bad actions. Guru Nanak says: “What the mind says, the will performs. The mind is our director of good and evil.” Generally, the mind is dominated by selfish aims. The Guru says: “Duality and evil thoughts dominate the mind; it is only through the Guru’s instruction, and By meditating on the Guru’s Word, that these arc overcome.” If the mind becomes the slave of passion and wealth, it will end up varnishing evil action. If the mind is disciplined, it can remain in a state of equilibrium and peace. Controlling the mind is a difficult task. With unconfined effort, the mind can be brought in contact with the Guru’s Word for its illumination. The Guru’s Word gives right direction and guidance to the mind and so enables itto proceeds stability and exaltation. In this way only can the mind wilt self-ruling of illusion and desire. The conquest of the mind moreover eliminates the ego. Then one can winnow ‘God’s Will’ as stuff the guiding gravity in life. Like a child, a devotee surrenders himself to his heavenly Father and is prepared to follow him, in every way. He has a feeling that he is in the right hands and cannot go wrong. ‘The conquest of the world’ does not midpoint the domination or exploitation of other people, it indicates a successful and progressive life. Seif-realisation is possible only through self-discipline and tenancy over one’s own mind. (Back to top) (vii) True prayer is devotion to God There are variegated ways of coming to salvation (Moksha), as for example, the Way ofWhoopee(Karma Marg), the Way of Knowledge (Gian Marg), the Way of Mind-control and Self-search (Raja-Yoga Marg) and the Way of Devotion (Bhakti Marg). Guru Nanak recommended the last, but with a difference. While the Hindu Bhagats practised the worship of idols, as symbols of god, Guru Nanak emphasised the worship of a Formless God (Nirgun Bhakti). This is moreover tabbed Sahj Marg or Nam Marg. In the Sikh credo, the recognition of Nam takes the form of Kirtan (hymn-singing) and Simran (meditation). Many people question the need for worship and prayer. The purpose of prayer is to offer thanks to God for all His Blessings. It is moreover a way to ask for His manna and for obtaining inner peace. Simran is the practice of realising God’s presence, by keeping Him overly in mind, with love and devotion, by remembering and reciting His excellences. It must not be lip-repetition only or a exhibit of piety by rosary or other symbol. The Guru says: “Everybody says ‘Ram, Ram!,’ but by only saying ‘Ram,’ one doest not wilt holy, Only when the Holy Name is imbued in the mind, can one come to real bliss.” To remember God’s qualities is the purpose of meditation. By frequent or unvarying reflection on His qualities, man may reap these qualities in himself. As one thinks, so one becomes. The Guru says: “Man ultimately becomes like the one he is devoted to”—Jaisa seway taisa hoi. Guru Nanak clarifies meditation as under: “First the Guru teaches the disciple to repeat God’s Name; This practice eliminates his ego.Then he practises meditation on the Divine nature and intones God’s Name; This intonation with love, brings well-nigh an undertone with the super-self; In this state, a Gurmukh needs no yogic exercise for inspiration; Only vivid perception of God’s proximity can procure this fulfilment; Nanak says, that this is the way for a Gurmukh to wilt omniscient!” (AG, 946) (viii) God is everywhere To Guru Nanak, God was no concept or a hypothesis, but reality.He realised the presence of God in every thing and in every place. He says: “Wherever I look, Thou art there; Thy worth cannot be unscientific or described; Those who can describe Thee are once undivided in Thee; No one knows the extent of Thy Being!” Guru Nanak explained that there is a divine spark or light, in man; if man can discover it, he will do nothing which may be displeasing or unacceptable to God. He says: “In all things is His Light, it is from His light, that all things find light. He is unchangingly present and watchful; nowhere is He absent.” God pervades all places and yet is Transcendental. God when “Absolute”, is tabbed Nirgun; when we think only 0 His qualities, He is Sargun (Attribute-ful)~ God is both in and whilom the universe1 We can only know of Him, as much as He allows us to know. Saintly persons realise the existence of God through His creation. Some one must be responsible for this creation. He is the Creator and His presence is embedded within His own manifestations. The Guru says that he cannot be seen by ‘physical eyes.’ The vision which can find His presence, are only those of devotion and enlightenment. People worship God in temples, caves and forests, but His Abode is moreover within man’s soul itself. God is in every human being; it is one’s ego which forms a curtain between God and man. As soon as the wall of the Ego is emolished, God can be seen squatter to face. Guru Nanak says: He fills all spaces, O Nanak, I siphon Him in my heart; His Light fills all the worlds. In every stuff the uncounted One and the True One is present; You can join Him by subduing your own self” If man were to realise that God is present everywhere and is watching im, he would not do any evil. His true-blue devotees hold their communion with Him in the inmost recesses of their hearts. ix) Respect for woman One of Guru Nanak’s main teachings was that men and women are equal surpassing one flipside and surpassing God. Society respects man; it must requite equal respect to woman. Guru Nanak rejected the traditional domination of males and pleaded for sexuality justice. The latter squint without he family, specially children; they are the pivot of the family and their education must have the same priority as that of men. For this reason, the Guru opened the doors of his Dharmasal and the Path-shala to women. He complained of Hindu cruelties to widows; why hogtie her into con-cremation (Sati) when her husband died? Why not test her valiance to live without her husband?Flipsideway in which Guru Nanak raised the status of woman was he idealising married life. The Guru idolised the love of a wife for her husband and regarded it as the model for a devotee’s love for God. He rote of the virginal wife’s love and obedience to her husband in terms of divine love as under: Do whatever your Lord bids you; wield any perfumes, surrender yourself, soul and soul, to him. art is there? Thus speak the happy wives, 0 Sister, by such ways the Lord’s love is won!” “We are the Lord’s brides, We bedeck ourselves for His pleasure. But if we are overtly proud of our beauty, Our nuptials robes will be of no avail.” (AG, 62) Guru Nanak’s message was directed to all women.” His teachings of virtue and truth were as well received by women, as by men. Congregations in those days, as today, were mixed. Women attended the Dharamsal and joined in hymn-singing. Guru Nanak addressed them as sisters. Here are a couple of quotations: “Hear, O far-sighted woman! words of deep and sublime importance: Examine the thingamabob first, and then trade in it.” (AG, 1410) “Come, 0 sisters, let us embrace as bosom-friends! Let us recall our stories of the Omnipotent Bridegroom!” (AG, 17) In short, Guru Nanak guaranteed the nobility and worth of woman and treated her as the equal of man in every way.     CONTACT US | PRIVACY POLICY | REFUND POLICY | KHALSA SCHOOL Copyright © 2000-2011 Sikh Gurdwara San Jose, CA. All Rights Reserved. Official Admins - Sukhdev Singh Bainiwal