30ABSTRACTS OF SIKH STUDIES : JAN-MARCH <strong>2006</strong> / 537-38 NSschool for my Ist class at the age <strong>of</strong> five, and learnt Takras/Landas without formaleducation.5. Rag Asa, Guru Granth Sahib, pp.432-34.6. Guru Granth Sahib, pp 340-43.7. Kabir too was forced to use Gurmukhi alphabets, picked up by him during variousvisits to Punjab for Haj purposes, as Brahmins <strong>of</strong> Benaras violently objected tohis use <strong>of</strong> Devnagari script, the language <strong>of</strong> devas or gods, which a julaha, weaver,could not be permitted to use.8. Cf. Pritam Singh, Ahyapur Wali Pothi, Amritsar, Guru Nanak Dev university, 19989. Aad Bir Bare, Amritsar, 1970/ 199010. Guru Granth Sahib. p. 1136.11. Cr. Pr<strong>of</strong> Pritam Singh’s account on Ahyapur Wali Pothis, n.8 above.12. It is another matter that Guru Nanak throughout his life never quoted Vedas,Shastras, Smritis, etc., as an authority for what he was saying. He relied on hisrevelation as the source <strong>of</strong> his philosophy. His successors strictly followed him.13. G.B. Singh. Prachin Biran., pp. 108 onwards14. It is reprehensible that despite alignment <strong>of</strong> Parkash Singh Badal with the BJPGovernment at the Centre, and otherwise extending its support like a mundu, thevarious literature it got in 1984 onslaught on Darbar Sahib complex, and verifiedat the time by Giani Kirpal Singh, then Akal Takht Jathedar, has not been returned.The Courts, at whatever level, so far have failed to act, as if <strong>Sikh</strong>s don’t count foranything in the Indian Union.15. Cf. G B Singh, Prachin Biran, pp215-33, 301-03.16. Principal, Harbhajan Singh, Gurbani Sampardan Nirnai (Mohali, 1989)17. Pr<strong>of</strong>. Sahib Singh’s Aad Bir Bare (Amritsar, 1970 /1990)18. W .H. McLeod, The Evolution <strong>of</strong> the <strong>Sikh</strong> Community, OUP 1976, p.7819. The <strong>Sikh</strong>s in History, Amritsar, 2002, p.560.20 Ibid, pp. 559-60.¤In this wondrous world forest, there is tumult,And confusion and shrieks resound in the high-ways.What Thee, O my Spouse, am I attached in love,So I traverse the jungle with joy.– Guru Granth Sahib, p 520bwir ivfwnVY huMms DuMms kUkw peIAw rwhI ]qau sh syqI lgVI forI nwnk And syqI bnu gwhI ]
GURU GRANTH SAHIB – THE PERFECT, PERPETUAL GUIDE...31GURU GRANTH SAHIB – THE PERFECT,PERPETUAL GUIDE IN MORAL AND SPIRITUALDEVELOPMENT OF MANBHAGWANT SINGH *That Guru Granth Sahib as a World Scripture and Mankind’sSpiritual Treasure is now widely acknowledged, and its relevance tothe solution <strong>of</strong> Man’s problems is as valid today as it was when it wascompiled. But, in my view, because <strong>of</strong> the degeneration in humanvalues despite scientific advances, the validity <strong>of</strong> the guidance in GuruGranth Sahib and the universal message for mankind is much morerelevant today and will dominate the new millennium. Paradox as itmay seem, it is true that the material progress and material comfortshave only increased tensions, increased restlessness and increasedunhappiness. Another paradox is that spiritual messages in allcommunities are televised and broadcast with great enthusiasm butthe practical life does not get influenced by them. Inter-faith meetingsand global efforts to understand differences and create harmony havenot shown results that could create permanent consolation in man.With all the encomiums for our great Scriptures and with all theenthusiasm that we show in stressing and propagating the validity <strong>of</strong>our Guru’s teachings – and I am quite certain that the new millenniumwill need more and more stress in living these teachings – we have notbeen able to display in our personal and in our social and politicalapproach these teachings in practice.The problems that we face in the new millennium are not new.They have been there all along. But they are now known all over theworld, they breed concern among us all, and they create enthusiasm to* Tapovan, Amravati - 444 602 (Maharashtra)