Kakaar (part 1) - Sant Singh Ji Maskeen

[Prabhjot Singh]

Wjkk Wjkf Jeo

Here is a humble attempt at translation of part 1 of two part katha on Kakaars. There must be lots of inaccuracies in translation, please forgive me for that. Also, I could not find sources for a few tukks/vaaks, hope it does not break the flow! Ok, Read on!

------------------------------------------------------ KAKAAR --------------------------------------------------

ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥

ghar hee mehi anmrith bharapoor hai manamukhaa saadh n paaeiaa ||

The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it.

ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥

jio kasathooree mirag n jaanai bhramadhaa bharam bhulaaeiaa ||

He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. (Ang 644, SGGS Ji)

There is a strong desire in one's heart – for life, eternal life. Then follows the desire for all the objects that are needed to live. However, the primary and strongest desire is to live. Also, there is no bigger fear in one's heart other than that of death. Whenever one is scared, it can be inferred that either something (dear) has died or is about to die. So, there is extreme desire for life on one hand and extreme fear of death on the other.

If we look at the snaatan philosophies of India, Vishnu has been considered as the giver of life while death is imparted by Shiva. Brahma made this whole world, but there is no temple dedicated to him as human being has already born – nobody felt the need. But, because of the desire to live and the fear of dying, we can see countless temples devoted to Shiva and Vishnu in the Hindu world. Vishnu is associated with Lakshmi – the giver of life and the giver of all materials needed to live. But Shiva has got poisonous snakes and necklace of skulls around his neck, and stays in crematoriums. The devta of death is associated with crematoriums, while devta of life is associated with materials. The life giver is worshipped so that the gift of life remains while the devta of death is worshipped so that death does not enter one's doors. Vishnu is worshipped and is requested to visit one's house, as lakshmi (material wealth) is associated with him while Shiva is worshipped and is requested of him to excuse any visits, as he has got poisonous snakes around his neck. This has got beautiful symbolism attached to it as it elaborates on the human weaknesses.

One has got such extreme desire for life! This nature of humans is beautiful depicted by Guru Nanak Dev Ji:

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥

jae jug chaarae aarajaa hor dhasoonee hoe ||

Even if you could live throughout the four ages, or even ten times more,

ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥

navaa khanddaa vich jaaneeai naal chalai sabh koe ||

and even if you were known throughout the nine continents and followed by all, (Ang 2, SGGS Ji)

Even if one's age becomes equal to four ages, and tens times more on top of it, even if one is respected and holds influence on all the people of the world..

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥

changaa naao rakhaae kai jas keerath jag laee ||

with a good name and reputation, with praise and fame throughout the world- (Ang 2, SGGS Ji)

There is another great desire – one wants to be praised and worshipped by everybody. But:

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

jae this nadhar n aavee th vaath n pushhai kae ||

still, if the Lord does not bless you with His Glance of Grace, then who cares? What is the use? (Ang 2, SGGS Ji)

Even if one is known and respected by everyone in the nine continents, has age of millions of years, yet if the Great Akaal Purakh has not recognised him, it is all useless.

Actually, one lives his whole life trapped in the desire for life and fear of death. And, not one life, he spends multiple lifetimes with the same desire and fear. Therefore, man has been in the search of Amrit – 'A-marit' – free from the process of death - any such water, medicine, herb with which one never dies and life becomes amrit itself. Not only humans crave for such amrit, even birds and animals do not wish for death. So, this is one strong craving in one's heart, to get such amrit. Gurbani says:

ਘਰ ਹੀ ਮਹਿ ਅੰਮ੍ਰਿਤੁ ਭਰਪੂਰੁ ਹੈ ਮਨਮੁਖਾ ਸਾਦੁ ਨ ਪਾਇਆ ॥

ghar hee mehi anmrith bharapoor hai manamukhaa saadh n paaeiaa ||

The home within is filled with Ambrosial Nectar, but the self-willed manmukh does not get to taste it.

ਜਿਉ ਕਸਤੂਰੀ ਮਿਰਗੁ ਨ ਜਾਣੈ ਭ੍ਰਮਦਾ ਭਰਮਿ ਭੁਲਾਇਆ ॥

jio kasathooree mirag n jaanai bhramadhaa bharam bhulaaeiaa ||

He is like the deer, who does not recognize its own musk-scent; it wanders around, deluded by doubt. (Ang 644, SGGS Ji)

The source of this amrit is within the oceans of this life, and we will have to shake up this life's ocean by meditation and naam jaap. One needs inspiration, the longing, saadhna in order to be able to achieve that shake-up. We can observe that if water does not appear by pumping the hand pump, we have to add water from the top and that is when water from depths starts to emerge. This is what Mahapurashs have been trying to do since aad kaal , to add amrit from outside so that the amrit within could appear. Different Mahapurashs, according to their own methods, created water in which they read different mantras, added their spiritual energies. This tradition has been going on for a long time, such water has been called 'Aab-e-Zamzam' and 'Charnamrit' and so on. It is said that jaap has a great affect on water, it absorbs all the spiritual vibrations within itself. And further, it has been observed that great souls who have amrit-like lives make even the dust beneath their feet pure and great, thus, that dust also accepts the spiritual influence.

The tradition of giving 'Charnamrit' has been carried out in India from a long time. So much so that in Hindu temples, this charnamrit is given as a prashaad. The amrit, that comes from hands and feet of someone who has amritmayi life, has amritmayi outlook, even his words are amritmayi. That is why, if that person's words strike the waves of water, that water becomes amritmayi and if that water touches his feet, that water becomes charan-amrit.

This tradition was practiced in Sikhi Guru-Ghar as well:

ਚਰਨ ਧੋਇ ਰਹਰਾਸਿ ਕਰਿ ਚਰਣਾਮ੍ਰਿਤੁ ਸਿਖਾਂ ਪੀਲਾਇਆ ।

charan dhoi raharaasi kari charanaamritu sikhaan peelaaiaa| (Vaar 1, Pauri 23, Bhai Gurdas Ji)

When Sikhi expanded its horizons, a need was felt to find more prominent people who could give the charnamrit. So, Dhan Guru Amar Dass Ji established twenty two manjis for this purpose. A Manji, a small takht, is called 'Masnadd' in farsi and Masand became the Punjabi pronunciation of it. Out of these twenty two masands, ninteen were men and three were women. These masands did Sikhi parchaar and gave charnamrit and this way Sikhi expanded further. But, as these masands gained popularity and respect amongst the masses, they started getting spiritually weak from within. It is rare that one becomes more attached to naam with increase in popularity and fame so that equilibrium is maintained. So, these masands got corrupt and a desire to create their own sikhs was born in them. Instead of sending the money received from the sangat (as kaar-seva) to the Guruji which would have then be used for creating Gurdwaras, they started amassing it with themselves. Some of them even started to claim as the true gurus. As greed took over, they started getting arrogant.

By the time Guru Gobind Singh Ji came to Gur-Gaddi, these masands had become extremely arrogant and their atrocities knew no bounds. Therefore, Dhan Guru Gobind Singh Ji Maharaj put an end to this tradition, because it can be possible a person might not be able to digest all the fame and popularity. Guruji stopped the tradition of charnamrit along with it as well, instead the tradition of Amrit from Khanda-Baata and Banis was started. And the right to give such Amrit was not given to five people instead of one sole individual.

These five people are the beloved of Guruji and have pure love and devotion in every inch of their body. The five loved ones would then recite five banis – Japji Sahib, Jaap Sahib, Swavye, Chaupai Sahib, and Anand Sahib for five times, while keeping their concentration and sight on the water in the Baata so that the influence of recited banis enters that water, making it amrit after the process. This is true – eyes reflect the state of the mind. If one is greedy, arrogant, it is all reflected with the eyes of that person. But if a person has got Bani in his heart, this amrit is reflected in the eyes, and if that person keeps his sight on the water, this amrit enters the water as well.

The Khanda used to churn the water in the process symbolises strength – the strength with which this whole world is created:

KMfw ipRQmY swj kY ijn sB sYswru aupwieAw ]

khanddaa prithamai saaj kai jin sabh saisaar oupaaeiaa |

At first, the Primeval Force (The Lord) created Khanda (Configuration of the two edges of sword signifying creation and destruction of the Universe) and then He originated the whole Universe.

bRhmw ibsnu mhys swij kudriq dw Kylu rcwie bxwieAw ]

brehamaa bisan mehaes saaj kudharath dhaa khael rachaae banaaeiaa |

Having created Brahma, Vishnu and Shiva, He composed the play of the cosmos and made it manifest. (Panna 278, Sri Dasam Granth Ji)

Therefore, with Khanda, Bani and essence of Akaal Purakh is transferred into the amrit. Once the process is done, the Panj Pyaare chakona amrit to the seekers - those who felt the longing for it. If a child wants admission in a school, he/she has to wear that school's uniform, and has to pay the admission fee as well. Initially, Guru Gobind Singh Ji's fee for admission in his 'school' was that of a head. Five got ready to pay that fee, 'O Guruji, this head belongs to you from the day we bent and placed it in your feet'. The Panj Pyaare have carried on the tradiition set by Guruji ever since, the ethos is the same: This head is in the feet of Guruji, and if this head belongs to Guruji, then one's thinking and saroop should be like the Guruji himself.

A teacher teaching mathematical tables to students reads along the tables at first, then, asks the students to repeat them back to him/her so that it can be confirmed they have learnt them properly. Similarly, Guru Gobind Singh Ji first created the Panj Pyaare and gave them amrit, then he wanted to confirm that they are filled to the brim with love and that they will be able to perform the tasks he wants them to do. So, Guruji said to Panj Pyaare, Now, you shakkao me the amrit. You gave me your heads, I will give you my everything:

ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥

aagai phalai in hiko dayo jag mai jas(u) aur dayo sabh pheeko|| Mo grah(i) mai man te tan te sir lau dhan hai sabh hiin hiko||3||

The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them; in my house, my mind, my body, my wealth and even my head everything belongs to them.3. (Panna 1355, Sri Dasam Granth Ji)

When these Panj Pyaare had shakkona Amrit to Guru Gobind Singh Ji, he says to them:

Sikh Jo Panch Jo Miley(n) mamm saroop jo jaano bhale,

sikh pancho(n) main mero vaasa, pooran karo(n) dharo(n) je aasa

(Apology: I could not find the above quote anywhere in the Dasam Granth, so transcribing what I heard, sorry for the inaccuracies!)

These Panj Pyaare reflect my own image, there is no difference between me and them.

When Guruji took amrit from Panj Pyaare, he was convinced they will be able to do proper parchaar of sikhi as their hearts were/are full of love for Guruji. So, anybody who is loved by Guruji is a Guru Da Pyaara. This Guru Pyaara has to keep rehit, the katha of which is as follows:

Rehni Rahe Sohee Sikh Mera,

Oh Sahib Main Uska Chela.

Dhan Guru Gobind Singh Ji says:

Rehit Pyaari Mujh Ko, Sikh Pyaara Nahi(n)

(Again, sorry for not providing the quotes!)

Actually, Sikh is a Sikh only when he has got the right lifestyle. This lifestyle is of two types: Physical and Spiritual. Spiritual lifestyle of a Sikh is recitation of Bani – Japji Sahib, Jaap Sahib, Swavaye, Chaupai Sahib, Anand Sahib, any other Bani that one can recite, the Mool Mantar Jaap, Waheguru Naam Simran, all this falls in Spiritual rehit. Physical rehit includes five Kakaars on the body. Until one has both spiritual rehit and physical rehit intact, Guru Gobind Singh Ji says such a sikh is not my pyaara – he has not shakkna amrit and has no physical Rehit.

Dhare Kes Pahul Bina Bhekhi Moorakh Sikh,

Tis Ko Darsan Naahe(n) Mera, Paapi Tyaage Bhikh.

Rehitnama says:

Jyon Kahoon Pe Gadhaa Navayeo,

Phool Maal Taye(n) Moondh Dharayeo.

Tain Ki Kar Taa Ki Sobha Naahee(n),

Haasi(n) Hoye Hot Jag Maahi(n).

If one gives donkey a shower and puts garland of flowers around his neck, and brings him to the bazaar, nobody is going to give him respect, instead people are going to laugh at him.

Tin Kurehtiyan Kes Rakhaye,

Kaho Kaise Oh Sobha Paye.

So, a Kurehti who has kept Kes is just like a donkey who has been given a bath, has garlands around his neck.

---- End of Part 1 ---------------------------------------------------

Link to original katha - http://www.rajkaregakhalsa.net/audio/Katha...0Kakaar%201.zip

Fateh Jeo!