By: Amrit Kaur
Washington DC: Guru Gobind Singh Foundations in Washington, D.C., recently held an interesting session of the Sikh Study Circle. The stage was set by S Jodh Singh, formerly of the A.LR., through an inspirational and emotional account of his personal relationship with Professor Sahib Singh, the doyen of Gurbani grammar. He is the prestigious author of the 10 volume Guru Granth Darpan which has become mandatory for every serious reader of Gurbani.
Professor Sahib Singh is a product of the glorious era of Sikh renaissance (18801930) which gave birth to the sensitive, spiritual poet Bhai Vir Singh, the dynamic leader Master Tara Singh, the stalwart leaders Baba Kharg Singh and Bawa Harkishen Singh, and to Giani Dit Singh, pioneer of the Singh Sabha movement which restored Sikhs to their roots. Amidst such luminaries, Sahib Singh has carved out a niche for himself in the Sikh Hall of Fame. A great scholar of Sanskrit and Persian, he was deeply steeped in simplicity and spirituality. Unfortunately, the $.G.P.C. refused to publish Professor Sahib Singh’s labor of love of 18 years the Guru Granth Darpan. A Hindu publisher, who to this day has all the copy rights to this treasure house of knowledge, came to his rescue.
Anand Karaj: Its historical growth, spiritual significance and contemporary importance, was the second probing and stimulating topic of discussion which engaged participants of all ages. Bhai Gurdarshan Singh, granthi at G.G.S.F., treaded the them path of history and traced it to the Janam Sakhis of Guru Nanak Dev Ji, the formidable opponent of Hindu rituals, who wrote Ek Onkar on a slate and circumambulated it at his wedding ceremony, The present Anand Karaj ceremony was known as “Anand Vivah”. It was originally enunciated by Guru Ram Das. In the tumultuous postBanda period, when mahants were made custodians of the gurdwaras, many Hindu ritualscrept back into Sikh practices and Vedi Vivah, the circumambulation of fire, became common at Sikh wedding ceremonies. Bhai Gurdarshan Singh said that the dark turbulent cra of Sikh history is silent about Anand Vivah until 1905. It was due to the strenuous efforts of Giani Dit Singhand Gurmukh Singh that Anand Karaj came to be regarded as the only acceptable Sikh wedding ceremony. Thanks to the untiring efforts of S.Sunder Singh Majithia and S.Ripudaman Singh of Nabha, that Anand Karaj was awarded legal status by the British Government in 1909, Ultimately, in 1946. il was incorporated in the “Sikh Rehat Maryada”, and thereby obtained the official seal of approval by the Panth. The first Anand Karaj was performed by Baba Dayal Ji in 1905. Bhai Gurdarashan Singh made it specifically clear that the often sung hymn “Palle Tade Laagi” is not a part of Rehat Maryada.
The spiritual significance of Anand Karaj was explained by Karnail Singh Garib, an exponent of Gurbani (Kathakar) from L.A. He explained that Anand Karaj (Ceremony of Bliss) uses verses of Gurbani composed by Guru Ram Das. In these verses, Guru ji celebrates the holy union of the human soul with Wahe Guru. Physical union is symbolic of spiritual union. The four circumambulations of Guru Granth Sahib represent progression of the four stages of Love: Practice of righteousness and performance of duty to family and community while remembering God, Second the ecstatic Slage when one has met the Beloved after losing ego and fear, the third Stage when one has become detached and tuned to Waheguru, and the fourth lavan refers to the stage of ultimate State of Bliss when human soul merges with the Supreme soul, creating a perfect harmony as their love is transformed and blended into love for Waheguru,. A discussion engendering much controversy was led by Gurmit S.Ghunia on many contemporary Issues of concern and interest to modem mind. What is the role of woman in the Sikh society? Is she Subservient to man or his equal? Can or should a Granthi perform Anand Karaj for a clean shaven tells in order to Preserve the sanctity of Guru Granth Sahib) Bhai Gurdarshan Singh commented that these hymns for Lavans are just not for women alone as is commonly perceived. In Sikhism, both men and women are treated alike. ‘They both have the same common goal to pursue; to attain Waheguru.
Participants concluded that there are NO easy answers to many questions that perturb the modem mind, However, we cannot ignore these brain teasers nor can we thrust opinions on others.
Article extracted from this publication >> February 12, 1993
