Gift of Optimism: Why a Sikh says:
“Waheguruji ka Khalsa, Waheguruji ki Fateh”
* RH1/E-8,
Sector-8 Vashi, Navi Mumbai 400 703. Email: sarbjitsingh@yahoo.com
The GREETINGS “Waheguru Ji Ka Khalsa, Waheguru Ji KI Fateh”
is to be exchanged whenever two Sikhs meet each other. Guru Gobind Singh Ji has
said, “My face will be towards that person who says it first. My back will
be towards that person who says it afterwards. I will be in between both of
them, if both of them says it together.” Hence, in order to spread the
message of brotherhood, we should say Fateh together.
The traditions set by Guru Sahibs, whether they are
documented or not, can be derived from Gurbani, provided we try to delve into
the depths of Gurbani. However, we are nobody to alter, modify, change, and add
to the Gurbani or basic Sikh traditions. We are not qualified to question Guru Granth Sahib, as this has been
well documented, classified, and sealed by Guru Sahib. Since other traditions
are not well documented, classified and sealed by Guru Sahib, so we try to give
all sorts of suggestions and modifications.
The basic reason for most of our misconceptions is that, in
Gurbani, the terminology, or the words, used are those that were prevailing at
that time. Many expressions belonging to various languages prevailing at that
time have been used in Gurbani. A limited number of new words have been added
by Guru Sahibs in Gurbani like, (Akwl
purKu, vwihgurU, AMimRq vylw, cVHdI
klHw, jIvn mukiq,). But Guru Sahibs have clearly given their
own definition for all the words (prevailing at that time) used in Guru Granth
Sahib. For example:
nwmu = jyqw kIqw qyqw nwau ] ivxu nwvY
nwhI ko Qwau ] (4)
sqsMgiq = sqsMgiq kYsI jwxIAY ] ijQY eyko
nwmu vKwxIAY ] eyko nwmu hukmu hY nwnk siqguir dIAw buJwie jIau ]5] (72)
mMqR= slok mÚ 5 ] ijnw swis igrwis n ivsrY hir nwmW min mMqu ]
DMnu is syeI nwnkw pUrnu soeI sMqu ]1] (319)
qIrQu
= qIriQ nwvx jwau qIrQu nwmu hY ] qIrQu sbd bIcwru AMqir igAwnu hY ] (687)
igAwnI
= BY kwhU kau dyq nih nih BY mwnq Awn ] khu nwnk suin ry mnw igAwnI qwih bKwin
]16] (1427)
Because of our limited knowledge of Gurbani, we use the
definitions given by other sects or religions and try to apply them to Sikhism.
This is the basic reason why some of us are often confused and bewildered.
Unless we delve into the depths of Gurbani and are able to
give solid reasons as quoted in Gurbani, we should not try to question the
traditions. We have forgotten the
tradition of meeting each other by saying “Waheguru Ji Ka Khalsa, Waheguru
Ji Ki Fateh”. Instead we have started the tradition of greeting each other
by saying “Sat Sri Akal”. Sat Sri Akal is the ending response to the
slogan, “Bole So Nihal, Sat Sri Akal”. This slogan is used in Sangat for
the Chardi Kala (cVHdI klHw);
to give courage for some achievements, conclusion of some program or function.
Let us try to understand the significance of “Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh” according to Gurbani. The meaning of this slogan is
that Khalsa belongs to Waheguru and also the victory (Fateh) belongs to
Waheguru. This is a simple way of teaching the basics of Sikhism to a lay
man. The word Waheguru is used
to specify God. However, the basic definition of Waheguru is as given
below:
<
siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] (1)
One Universal
Creator, God. His Name Is Truth. Creative Being Personified. Without Fear or Hatred. Image Of The
Undying, Beyond Birth, Self-Existent. By Guru’s Grace (1)
For specifying the name of God, the word Akal Purkh (Akwl purKu) or Waheguru (vwihgurU) have been used in Sikhism.
There are countless names by which Akal Purkh have been used in Gurbani.
According to the ancient tradition, the names of God have been linked with some
material, person, animal, etc. However, in Sikhism this concept of relating
with some living being or material have not been used. But this is related to
the state of mind or spirituality. Literal meaning of Waheguru can be done as:
(vwihgurU = vwih + gurU).
When NAAM (nwmu) resides in
one’s mind, one achieves the state of peace. Then an internal (inherent)
felicity is developed in one’s mind (AnMd),
which we generally express in our common language by saying as, Wah Wah (vwh vwh). This state is achievable
with the help of Guru only. Hence, a combination of these two, Wah and Guru,
have been used to call the name of God, as Waheguru.
pvn ArMBu siqgur miq vylw ] sbdu gurU suriq Duin cylw
] (943, rwmklI, mÚ 1)
From
the air came the beginning. This is the age of the True Guru’s Teachings. The
Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the
follower, the disciple. (943)
Only physical body changed
from Guru Nanak Dev Ji to Guru Gobind Singh Ji. But the soul (jyoti)
Nanak was same throughout, and now it is present in Guru Granth Sahib - as word
of God:
joiq Ehw jugiq swie sih kwieAw Pyir pltIAY ]
(966-967)
Since, Khalsa belongs to
Waheguru. A person having achieved this state of mind, does not have any
difference with Waheguru as far as mental state is concerned. But, mind you, a
person can never ‘become’ Akal Purkh or Waheguru who is like the ocean. He can
only merge with Him, like water mixes with water in the sea.
gur ikrpw ijh nr kau kInI iqh ieh jugiq pCwnI ]
nwnk lIn BieE goibMd isau ijau pwnI sMig pwnI ]3]11] (633, soriT, mÚ 9)
When a person becomes a
Khalsa, then he does not differentiate between other human beings. He sees
every one, as children of one Father. There is no difference of caste or creed.
He sees the same light (jyoti) in every one:
eyku ipqw eyks ky hm bwirk qU myrw gur hweI ]
suix mIqw jIau hmwrw bil bil jwsI hir drsnu dyhu idKweI ]1] (611, soriT, mÚ 5)
The second part of this
greetings says, “Waheguru Ji Ki Fateh”. That means the victory, or achievement, belongs to
Waheguru and not to any person. This greeting completely eliminates the ego
from the person who is saying, as well as who is listening. Once ego is gone,
then one can achieve anything in life.
Awpu svwrih mY imlih mY imilAw suKu hoie ]
PrIdw jy qU myrw hoie rhih sBu jgu qyrw hoie ]95] (1382, slok, syK PrId jI)
God says,
“If you reform yourself, you shall meet me, and meeting me, you shall be at
peace. O Fareed, if you will be mine, the whole world will be yours.”||95||
(1382)
There is another psychological
effect of using the word “Fateh”. When a person utters the word “Fateh”,
an inherent impression is created in his mind to always strive for success.
This becomes one’s habit, to always work hard to achieve the set goals. Hence,
the person always remains in “Chardi Kala”. This is the reason,
why Sikhs could sacrifice for the sake of their religion and successfully
complete difficult tasks, which normal persons may not have the capacity to
achieve.
Every axiom has a great
treasure hidden within it. Gurbani transforms us from an ordinary person to a
great soul.
suixAY
AMDy pwvih rwhu ] (3)
Listening - even the blind
find the Path.
Because of our five sensory
organs (eyes, ears, tongue, nose and skin), we are able to see and think to a
limited extent. That also depends on how much of our self, we have offered to
the teachings of Gurbani; how much of our intellect (m`q) we have forgaven before the wisdom (m`q) of our Shabad Guru - Guru Granth Sahib! So let
us follow the teachings of Gurbani to achieve the ultimate aim of our life “Gobind
milan kee eh teri bariya”. We should commit ourselves to exchange the
appropriate greetings whenever we meet one another.
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