ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥
                             AsaNkh Chor Haraamkhor!
The failure of our Pracharaks and Prabandhaks around the world in preaching the true Gurmat and Gurbani does not mean the failure of our Gurus and the texts of Sri Guru Granth Sahib. By and large our Pracharaks and Prabandhaks Perpetually indulge in the business of plundering. Baba Nanak in 18th pauree of Japjee Sahib declared that “There are countless fools, totally blind to the reality and there are countless thieves and the usurpers in our society”. In fact our Guru and Gurbani in Sri Guru Granth Sahib warn us to be alert and vigilant for the corruption being perpetrated in the name of religion and God all over.
 In Aassaa kee Vaar Guru Nanak exposed the maladies of his time, all those who strayed from the path of their religious preceptors and practiced greed, falsehood, extortion and tyranny. The Guru rejected the 'Transfer-theory' of Pundits that offerings given to them, were of benefit to the ancestors of the donors. God's law of nature will ultimately settle their accounts for deceiving and exploiting ordinary people. On page 472 of the Sri Guru Granth Sahib Baabaa Nanak said:  
“Je mohaakaa ghar muhai ghar muhi pitaree dei. Agai vasat sinjaaneeai pitaree chor karei. Vadheeahi hath dalaal ke musafee eh karei. Nanak agai so milai ji khatte ghaale dei”:- Guru Nanak: The thief robs a house, and offers the stolen goods to his ancestors through Pundits. In the world hereafter, this is recognized, and his ancestors are considered thieves as well. The hands of the go-between are cut off; this is the Lord's justice. O Nanak, in the world hereafter, that alone is received, which one gives to the needy from his own earnings and labor. 
 There seems to be a much deeper message than expressed here. This highlights some important points such as: rituals, stealing, plundering or taking what rightfully belongs to another, serving or making offerings to the dead (ancestors). Is the practice really beneficial? In fact gurbani suggest giving intelligently because we reap as we sow, we suffer the consequences of our own actions, though Akal Purakh is never ever the revengeful, but His Law of nature applies to all His creatures? Ultimately Baba Nanak warns pandits, Pujaarees and priests including our Granthies, Gianees and Bhais. Here the hidden message in subtle ways is Gurmat disapproves rituals out rightly. This hymn is an indication of how the crux of rituals is absolutely repudiated in the Gurmat from which Baabaa Nanak got us out of.
The fake and empty ritual of making offerings such as food, beddings and other articles to "Pitaree" (ancestors, dead family members) is also known as Shraadh, and is performed after the death of some one's family member or at their death anniversary. Although this practice is mainly prevalent in Hindus, but, strangely enough, Sikhs can also be seen taking part in it and practicing it! Owing to our selfishness, greed, desires, many of us don't hesitate to steal, plunder, or take away what belongs to others. Further, the majority of us give or make offerings in hope for sanctifying corrupt living, ill-gotten wealth, or to show off our superficial religiosity as earning by dishonest means is widely practiced in our community too and utilize some of the ill-gotten wealth in making offerings to the dead family members, giving to the religious institutions, building temples, building hospitals, Langar and so on. Bigger the offering or donation, bigger the corruption behind it! This is an indication of one trapped in the mode of ignorance-passion which covers the Truth and Wisdom. According to the Gurmat, this all is refutable. The fact lies in the fundamental instructions of the Gurmat. First of all, stealing, plundering or taking what rightfully belongs to another is revoked in the Gurmat. Second, offering made to dead family members or, worshipping them and their tombs is also revoked in the Gurbani. So, if someone so acts it would constitute acting contrary to the the Gurmat.  
 “Jeevat pitar na maanai kooou mooen siraadh karaahee:” People do not honor their ancestors (mother or father) while they are alive, but hold feasts in their honor after they have died. How can these ancestors receive that food? That food is eaten up by Crows and dogs.
How one can attain real happiness (by holding feasts in the honor after their ancestors have died!) The world is perishing speaking (in doubt that holding feasts in the honor after their ancestors have died, will grant them) happiness and joy. (Pause) Making gods and goddesses out of clay, people sacrifice living beings to them. Such are your dead ancestors (we offer them whatever we want, but), they themselves cannot ask for what they want, (GGS: 332).
 “Agai vasatu sinjaaneeai pitaree chor karei:” The Gurbani indicates here that when one offer plunder to others, he also makes them plunderers -- he also makes them partners in his act of plundering.
In other words, the Gurbani is telling us to give or make offerings intelligently. Otherwise the effects will come back to haunt one! None can escape; for we reap as we sow.  When performed unintelligently, the act of giving inflates one's false ego-sense or Haume (false pride, stubborn mindedness, envy, attachment, lust, greed, anger etc.). It is this false ego-sense which then begins to think that by giving it has become noble or virtuous. So the Gurbani wants us to use intelligence in giving as well as in reading (Bani). Clearly, the Gurbani does not support the notion that while giving one should not be concerned too much about whether it was utilized only by the deserving. The Gurbani tells us to become Gurmukhs, because only the Gurmukh possesses a real discerning intellect or Bibek Budhi! Without becoming the Gurmukh, one would not know how to live, or read (Bani), or give intelligently.
  “Vadheeahi hath dalaal ke musafee eh karei:” "The hands of the go-between are cut off; this is the justice" by law of nature?
.As a matter of fact, hatred and vengefulness exist only in the mind ridden with the false ego-sense (Haume) or duality (Maya). But the Supreme or the state of the mind that has realized the Mool godhood is indicated to be absolutely beyond Haume. Then how there can be any hatred and vengefulness in it? The Almighty God, who is Formless, Absolute Truth, and devoid of animosity or vengeance can not cut off someone's hands! He cutting off somebody's hands would be same as He is cutting of His own hands! In some traditions, God is generally projected and presented as a vengeful, quick to get angry, judgmental, jealous, capricious, and so on. But that's not true! The Gurbani's message is clear on this .
 "The hands of the go-between are cut off; how so? When we are induldged in Mayaic efforts, every individual is answerable to his actions, both good and bad. By this it is understood that each one will have to face the consequences of all Mayaic efforts the mind punishes itself by its own latent tendencies. The Gurbani time and again tells us that, we reap as we sow. In fact this life or the body is like a field (Khet), in which, our Karma is the seed. We harvest exactly as we sow, no less no more. Whatever seeds of Karma we sow, some sprout tomorrow, some the day after, others only years later.  But they will sprout for sure.
This is how we all are held responsible, if there is a Karma or action (cause), there is a reaction or result (effect). This is the underlying principle. This is the Order that brings back the results of one's own actions to him. There is no escape from it. Baabaa Nanak says: “Aap beej aapae hee khaai” As we plant, so we harvest and eat (GGS: 25). The Gurbani indicates that life is ours and the responsibility is also ours. This is Sanjam, the discipline beyond discipline.
 Another important word in this verse is "Dalaal" meaning the paid middleman or the go-between, an agent who is paid commission for providing a service. Here the Gurbani gives a strong admonition not only to plunderers but also to the Pujaaree group (priests: Bhais, Brahmins, Pandits, etc.) who officiate (on behalf of hosts who hire them) and conduct empty religious rituals such as making offerings to the dead. As indicated here in the hymn, by conducting unrealistic rituals and accepting offerings or fees from the host, Pujaarees also become equal partners in the plunder and corruption, sounds unfortunate for our society. But, to the contrary, it is generally witnessed that Pujaarees will do and say anything to please their hosts in hope for securing return business from them! I wish our preachers, giaanis and granthis to be honest and loyal to our Guru and Gurbani and be bold in conveying true message to the sangat, stop emotionally blackmailing the host family of a GurSikh in the name of Waheguru, the Almighty God.   
 Another point highlighted in the last two verses of the shabad is that whenever imprudent form of giving or offering is made, chances are receivers (Pujaarees, freeloaders, and politicians) will utilize it for nefarious activities to spread trouble in the society or the world. Thus, an unintelligently or imperfectly motivated giving or offering gives encouragement to "satanic life". Wealth in the hands of a fool is worse than the poverty of the learned. “Nanak agai so milai ji khatte ghaale dei:” This verse highlights the importance of Truth and the truthful living (Gurmukh Lifestyle). Sikhism is a way of life. Therefore, Baabaa Nanak urges us to remember and emphasize three practices in our individual and corporate life: Naam Japnaa, Kirat Karnee and Vand Shaknaa. First:- "Naam Japnaa" is to engage in unbroken understanding of the Gur-Shabad and live in light of Gurmat. "Kirat Karnee" is the right way of living which includes honest or truthful way of earning though labor or work side by side with the search of the Truth. Finally “Vand Shaknaa" is giving or sharing. Remember Vand Shakna is 'Bandgee', Luko ke shakna is 'Sharmindgee' (shame) and Thagi-Thori (corrupt) karke shakna is 'Gandgee'. Je gandgee (filth) khao ge tan bimaar hovogey!
Unfortunately, we see so many people pullulating all over the world collecting money, etc., in the name of poor and destitute, politics, building project by project, and so on. This last verse the Gurbani appears to strongly disapprove their actions. It says that giving, sharing, making charity or offerings implies we contribute to the society out of our own truthful earnings and not out of money collected or plundered from others. When the truthful living (Kirat Kamaaee) as recommended in the Gurmat is applied to all our activities, it makes for a more harmonious relation with the external world such as society, workplace etc. As the Gurbani indicates, those who understand the Gurmat and act accordingly are close or near the Truth, and those who don't are far away from the Truth. For those who don't Understand are confused and cannot act properly. We are here to live in the world and the Gurbani guides us how we should live truthfully and intelligently as the Gurmukh and not allow the world to get into us! If we want to emancipate ourselves and "Pitaree", the Gurbanni suggests:
 “Jis simarat sabh kilavikh naasahi pitaree hoye oudhaaro. So har har tum sad hee jaapahu jaa kaa ant na paaro”: Remembering Waheguru, the Almighty God, all our sins are erased, and our "Pitaree" (ancestors) are saved. So let us remember continually the Akal Purakh; as He has no end or limitation. (GGS: 496).
Considering the subject hymn (496), why indulge in such rituals? Let us love Guru and Gurbani and follow the Gurmat as highlighted in Sri Guru Granth Sahib. Let our preachers, the so called keshadhari Pandits of our community; such as ragis, bhais, granthis and paathhis, be aware that the sangat is awaken in understanding the clear message of Baba Nanak.
 Let us stop voluntarily indulging in such false rituals of SHRAADH and clean up this filth. We should be of one firm mind and resolve, to clean up this swamp of corruption and evil forces from our society. Remember taking away the rights of others is like drawing their blood, it pollutes the mind. Honest earnings are like sweet milk, they make the mind pious.

 Mohan Singh (Homeopath)  
Spirit of GURMAT
Toronto, Canada.