Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(261) Question:-	Give a brief information regarding Sohila (Kirtan Sohila)?
Answer:-	Sohila, in sequence is the 4th Baani in Guru Granth Sahib. Although the Baani contained therein is given the title of Sohila, it is popularly known as Kirtan Sohila. It is comprised of 5 hymns, the first 3 contributed by Guru Nanak and the 4th & 5th composed by Guru Ram Dass and Guru Arjan Dev respectively. It is learnt from Bhai Gurdas’s first Vaar that during the period of Gurus Sodar and Aarti were sung in the evening while Japuji was recited in the small hours of the morning. Baani to be read at bed time was comprised of the three hymns of Guru Nanak including Aarti. It was Guru Arjan who added two more hymns and combined all the five as one Baani under the given title. Now it is a bedtime prayer. Like all other Beanies, the hymns included in this Baani also revolve around the maintenance of the state of mind which conduces to constant remembrance of God, who alone can help to achieve liberation, which is the supreme goal of life.
(262) Question:-	Briefly introduce the following compositions as contained in Guru Granth Sahib:- Din Rain, Vanjara, Birhare, Karhale and Ghoriaan.
Answer:-	Din Rain is a hymn of the First Master which guides us as how one should spend his days and nights. Vanjara means a trader or a merchant. In Gurabani it refers to a person who is a merchant of God’s Name, a seeker of truth. In one hymn entitled as such the First Guru tells us as how to trade by remaining attuned to God. Another composition of Guru Ram Dass in Sri Raaga, appearing on page 81 of Guru Granth Sahib, also compares a disciple to a trader. The hymns entitled Birhare contain the description of the means by which we can free ourselves from the pangs of separation. It is a word which has been formed from ‘Birha’ which means separation. The word Karhale literally means to wage war. In Sanskrit language it means a camel. Whereas the first meaning suggests the making of efforts on the part of the man the second meaning refers to the wandering camel drivers who used to while away their time by singing songs. The two hymns of Guru Ram Dass in Raag Gauri are aimed at checking the wandering mind for bringing it home i.e. spiritual world. These hymns called Karhale, appearing on page 235 of Guru Granth Sahib, in fact, have been addressed to man’s wandering mind and directing him to seek the company of the holy men for spiritual upliftment. Ghori in Punjabi means a mare. Ghoriaan refers to those marriage songs which are sung at the time of bridegroom’s riding on the mare. In Guru Granth Sahib, there are two hymns of the Fourth Master, each of them having the 4 verses under this head. In the first hymn, in Raag Vadhans, appearing on page 575 of the Holy Book, the human body is stated to be a mare. It is to be harnessed and saddled as to enable it to travel safely. In other words, the Guru means to say that the man can be controlled with the reins of spiritual knowledge and only then the Divine union (marriage) of the individual soul and the supreme soul will take place. In the second hymn, on the next page again, the Guru compares the human wedding with the divine union. The elephant like mind has been controlled by the Guru and the same has been imbued with love of God. The body is vehicle for the holy union, but it takes place only though the grace and wisdom of the Guru. The Guru concludes that human birth is blessed which leads to the Divine consummation.
(263) Question:-	What are the compositions named as Suchajji, Kuchajji and Gunwanti as contained in Guru Granth Sahib? Give a brief introduction.
Answer:-	Suchajji and Kuchajji are two hymns composed by guru Nanak in Raag Suhi. Suchajji means a noble, spiritual and faithful wife, whereas Kuchajji is the opposite of it. In these two hymns, appearing on page 762, the Guru has shown a virtuous woman living under the Will of the Lord, whereas Kuchajji being a negligent woman has been shown as enduring the pangs of separation. Gunwanti also means a virtuous lady, the hymn under this head in Raag Suhi appearing on page 763 is the composition of the 5th Guru. The guru regards every mortal person as a spouse of God and in this hymn mentions the virtues like humility and egolessness which are essential for a spiritual union with the Lord.
(264) Question:-	What is meant by a Bara Maha? Briefly introduce the Bara Mahas as are included in Guru Granth Sahib?
Answer:-	Bara Maha is a form of folk poetry in which the emotions of the human heart are expressed in terms of the changing mood of the nature over a period of 12 months of the year. A woman separated from her husband finds her agony reflected in the different faces of nature. This type of poetry was written in Sanskrit (e.g. Kali Dass’s Ritu Sanhar) and in Hindi (e.g. Malik Muhammad Jayasi’s Padmavat). In Punjabi, Guru Nanak was the first to write a composition of this type. His Bara Maha appearing on page 1107 of Sri Guru Granth Sahib in Raag Tukhaari is the first composition wherein the theme of love poetry has been transformed into that of spiritual import. The second Bara Maha, appearing in Guru Granth Sahib on page 133, is the work of the 5th Master. Both the Bara Mahas start with the Indian month ‘Chet’ and end with ‘Phagun’. The subject is almost the same in both the Bara Mahas i.e. the yearning of a separated soul to have a union with the Divine soul. The symbol used is that of a woman who has been separate from her husband and it is after 11 months that she is united. It is Guru Arjan’s Bara Maha which is recited every month on th day of Sangrand (first day of the Indian Solar month). It is so recited as to invoke divine blessings at the beginning of the new month. However, the concluding verses of the composition make it clear that all days are alike for a person who has been blessed by God.
(265) Question:-	Give a brief introduction about the compositions named as Tikke Di Vaar and Baavan Akhri?
Answer:-	Tikke Di Vaar is a Vaar in Raag Ramkali as per pages 966 to 968 of the Holy Book. The same was composed by Satta and Balwant. It is comprised of eight pauries of unequal length, ranging from seven to twenty one lines. The bards have sung the praises of the Gurus as to commemorate their respective coronation. That is why this Vaar is also known as coronation Vaar (Tikke Di Vaar) Thus the Vaar has a historical importance apart from the same being a spiritual composition. This is also one of the most quotable compositions of Guru Granth Sahib. Bawan Akhri refers to 52 alphabets of Sanskrit. Before the advent of the gurus, these 52 letters were being followed. As such, the same became a subject for 2 separate compositions as appear in Guru Granth Sahib. The first composition is of Bhagat Kabir, whereas the second is that of Guru Arjan. Kabir’s composition, being one of his longer compositions, is comprised of 45 Stanzas. The first 5 stanzas are introductory whereas the 6th one begins with the word ‘Onkar’. There are 36 stanzas which are built around consonants, expressing thereby the supreme reality of the spiritual bliss of Divine union. The language used by Kabir is a Saint Bhasha with an admixture of Bhojpuri, Persian and Sanskrit. The imagery used in the same as in other compositions of Guru Granth Sahib i.e. human beings as the wives and the God, the husband etc. The Guru Arajan’s compositions is comprised of 55 Pauries of Stanzas of 8 lines each. He has given Salokas which precede the Stanzas. The theme of the composition relates to the realization of God’s grace which is attained by Satsang and through the grace of the Guru.
(266) Question:-	What is meant by Sadd? Give information regarding the composition of this name as enshrined in Guru Granth Sahib?
Answer:-	Sadd literally means to call. In Sikh religion, it is believed that when called by God a human being, in obeying the Hukam (The will of God) goes back to Him. A composition of the name in Ramkali Raag enshrined on page 923 of Guru Granth Sahib deals with this subject. The composer of this work, named Sundar, was the grandson of Guru Amar Dass. In this hymn, comprised of six verses, the Third Master is stated to have explained to Sundar, his philosophy of death, the Guru says that the occurrence of birth and death being by divine ordinance (Hukam), there was no need to lament. Death was an opportunity for the union of the individual soul with the universal soul. It was just like changing old clothes and as such caused no pain or sorrow. The Guru directed that nobody should grieve over his death as it would cause a displeasure to him. The Sikhs should arrange Kirtan and do Naam Simran. In view of the importance of this hymn, its recitation has become a part of the final prayer of a deceased Sikh. The Rehat Maryada issued by S.G.P.C. has prescribed the reading of Sadd at the time of Bhog ceremony (Final Prayer) of the departed soul.
(267) Question:-	Apart from that of the gurus, whose Baani is maximum in Guru Granth Sahib?
Answer:-	Although, the maximum Baani contained in Guru Granth Sahib is that of the Fifth Master, but among the Saint poets whose Baani is included therein, the maximum coverage is given to Kabir, a medieval Indian Sufi Saint. His contribution in Guru Granth Sahib consists of 227 Padas in 17 Raagas and 237 Slokas. Under each Raaga, after the Baani of the Gurus, Kabir’s hymns appear first of all the Saint poets.