July 19, 2018

Bhattan De Savaiye | Gurbani Katha | ਭੱਟਾਂ ਦੇ ਸਵਈਏ

ਬਾਣੀ - ਭੱਟਾਂ ਦੇ ਸਵਈਏ
ਵਿਆਖਿਆਕਾਰ - ਧਰਮ ਸਿੰਘ ਨਿਹੰਗ ਸਿੰਘ

ਨੰਬਾਣੀ ਦਾ ਸਿਰਲੇਖ
1ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ੧ (ਪੰਨਾ ੧੩੮੯)
2ਸਵਈਏ ਮਹਲੇ ਦੂਜੇ ਕੇ ੨ (ਪੰਨਾ ੧੩੯੧)
3ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ ੩ (ਪੰਨਾ ੧੩੯੨)
4ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ ੪ (ਪੰਨਾ ੧੩੯੬)
5ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇ ਕੇ ੫ (ਪੰਨਾ ੧੪੦੬) 

The savaiye starts from page 1389 from Savaiye Mahalla Pehla Ke and ends at page 1409 of Guru Granth Sahib. The savaiyas are under five titles:
  1. Savaiya Mahalla Pehle Ke 1 (Punjabi: ਸਵਈਏ ਮਹਲੇ ਪਹਿਲੇ ਕੇ ੧)
  2. Savaiye Mahalle Duje Ke 2 (Punjabi: ਸਵਈਏ ਮਹਲੇ ਦੂਜੇ ਕੇ ੨)
  3. Savaiye Mahalle Teeje Ke 3 (Punjabi: ਸਵਈਏ ਮਹਲੇ ਤੀਜੇ ਕੇ ੩)
  4. Savaiye Mahalle Chauthe Ke 4 (Punjabi: ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ ੪)
  5. Savaiye Mahalle Panjve Ke 5 (Punjabi: ਸਵਈਏ ਮਹਲੇ ਪੰਜਵੇ ਕੇ ੫)

by Sikh Bhatts
Original titleSavaiye Mahalla 1 to Savaiye Mahalla 5
First published inAdi Granth, 1604
Lines123 Savaiye
Preceded bySavaiye Sri Mukhbakya Mahalla 5(ਸਵਯੇ ਸ੍ਰੀ ਮੁਖਬਾਕ੍ਯ੍ਯ ਮਹਲਾ ੫)
Followed bySalok Vaaran Te Vadheek (ਸਲੋਕ ਵਾਰਾਂ ਤੇ ਵਧੀਕ)

Genesis of the Sach Khoj Academy


Life of Dharam Singh Nihang Singh and Genesis of the Sach Khoj Academy

Dharam Singh Nihang Singh is a descendant of Bhai Mani Singh. He was born on 15th February 1936 to Bhagwan Singh and Harnam Kaur in Manupur-Goslan district in the village Kukhon close to Khanna in Panjab, India. He was named Puran Singh. He matriculated from AS High School in Khanna in 1954, and did his Intermediate (10+2) in English medium in 1956 with Hindi as an additional language. His history classes up to tenth grade were in Urdu. Dharam Singh Nihang Singh was a topper in mathematics and science. During school time, he came in contact with Marxist and atheist ideas which he soon was going to abandon.
Since Dharam Singh Nihang Singh’s mother passed away when he was five years old, he was mostly raised by relatives who had a deep affection for the Nihang (spiritual warrior) tradition and Gurbani – spiritual wisdom revealed to 36 enlightened men that was preserved in extraordinarily beautiful poetry in the compositions Adi Granth and Dasam Granth. His father died in 1957. His older fraternal uncle (Taya) Nagahiya Singh was baptised in 1941 and named Gyan Singh Nihang. His first cousin Tara Singh Nihang was baptised in 1946. His younger fraternal uncle (Chacha) Amar Singh Nihang was baptised in 1947, and served as the head (Jathedar) of the oldest Nihang order Buddha Dal in Samrala. Dharam Singh Nihang Singh used to have regular discourses on Gurbani with his relatives, and gradually realised its vast spiritual wisdom.

The order of spiritual warriors Buddha Dal

In 1959, Ajaib Singh, an older neighbor, was about to give a test on Bhagat Kabir’s poetry as he wanted to become a Hindi teacher. Since Dharam Singh Nihang Singh was acquainted with Kabir’s spiritual legacy, he taught him several verses (Shalok) for about two weeks. While teaching, he himself gained new insights on Kabir’s spiritual journey. One day, when he was teaching, Jathedar Amar Singh Nihang passed by and heard the explanations of Dharam Singh Nihang Singh. He was so impressed that he informed the head of Bhuddha Dal Jathedar Chet Singh about the young man. On hearing about it, the Jathedar said that the young man seems to be destined to become a Nihang Singh of the Buddha Dal. After this incident (about which Dharam Singh Nihang Singh was only informed many years later) he was brought in contact with Buddha Dal. There he began reading Akal Ustat and Bachitar Natak from the Dasam Granth which contains the writings of Sarbansdani Gur Gobind Singh. Dharam Singh Nihang Singh was totally overwhelmed. He had tried to understand Jaap Sahib earlier but had not been able to grasp its deeper meaning. The same challenges he faced when dwelling upon Chandi Di Var and Chandi Charitar. Eventually, he started focusing on Kabir’s Gurbani, which enabled him gradually to put together nods in Adi Granth and Dasam Granth he could not connect earlier.
In 1960, Dharam Singh Nihang Singh began to participate in religious gatherings of the Buddha Dal regularly. He soon stood out among the Nihang due to his fearlessness, extraordinary sharp intellect, and captivating qualities as an interpreter of Gurbani and Sikh history. Yet, the young man restrained from becoming a Khalsa (pure one), and did not undergo baptism (Khande Di Pahul) because he had too much of respect for it, and felt he was spiritually not ready. Dharam Singh Nihang Singh also could not imagine himself wearing a Dumala (traditional turban of the Nihang). He was the only one in Buddha Dal who was not wearing the Bana (traditional wardrobe of a Nihang) as ordained by Dasam Patshah Gur Gobind Singh, but trousers.

The gift of baptism

In 1962, Dharam Singh Nihang Singh attended the Hola Mohala celebrations at Anandpur Sahib. He was attentively listening to the recitations of Dasam Granth. When hearing the following key verses (Mukhvak/Hukamnama), Dharam Singh Nihang Singh put his name on the list for those willing to undergo baptism the same day:
ਅਕਾਸ਼ ਬਾਣੀ ਬਾਚਿ ਦੱਤ ਪ੍ਰਤਿ ॥
ਗੁਰ ਹੀਣ ਮੁਕਤ ਨਹੀ ਹੋਤ ਦੱਤ ॥
ਤੁਹਿ ਕਹੋ ਬਾਤ ਸੁਨਿ ਬਿਮਲ ਮੱਤ ॥
Dasam Granth, 1235
Dharam Singh Nihang Singh was ready to become a spiritual Nihang warrior because he had realised that without complete dedication and surrender to spiritual wisdom, he could not attain the gift of Nam, enlightenment. He paid 11 Rupees from his pocket as a fee for baptism. When the other Nihang came to know that he decided to undergo baptism, all in the Buddha Dal were relieved that the very person who was administering the list for baptism but restrained from taking Khande Di Pahul, finally decided to “take the flight” in Nihang terminology (Jahaj Charhna, Nanak Nam Jahaj Hai). He was named Dharam Singh Nihang Singh after baptism.
Being the most educated in the Buddha Dal during that time, he was appointed as Secretary (Likhari) and managed ledgers and other paper work. Due to his position, he was able to speak with many prominent leaders and politicians, including Giani Zail Singh.

Overcoming intellectualism and setting the record straight

In 1965, Dharam Singh Nihang Singh participated in correction conventions (Pothi Mangal, Path Antar Masla) of Gurbani along with other members of Buddha Dal, and came forward with several suggestions, for instance that the commencing symbol ੴ “Ik Oankar” followed by “Satgur Prasad” should principally appear before the mentioning of the Raag/Shabad in all verses in the printed versions of Adi Granth. He was the first Sikh to highlight that the correct pronunciation is “Svai Bhang” and not “Saibhang” as it means that we have been separated from our true self, our original spiritual source (Mool, Sach Khand), and incarnated to the material world in order to return as completely enlightened beings (Sabat Surat, Puran Brahm) with the grace of the One’s wisdom (Gurprasad).
Since this time, Dharam Singh Nihang Singh has been inspired by the following verses:
ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥੨॥
Adi Granth, M. 1, 432
ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥
Adi Granth, M. 1, 935
The first verse highlights that only a Gurmuk, a spiritual person who surrenders to the wisdom of the One, and continuously discovers the spiritual truth behind the letters of the preserved spiritual wisdom can reach the state of being in complete tune with the Divine Will and transcend virtues and sins. The second verse emphasises that those few who become Gurmukh, are able to listen and surrender to the divine inner voice of the soul (Bani).
Guided by a third verse which inspires to overcome erroneous teachings and follow spiritual wisdom that leads to enlightenment – ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥ (Adi Granth, M. 1, 938) – the young Nihang was keen to understand the difference between fake (Kachi Bani) and truthful (Paki Bani) spirituality. During his decades-long research (Khoj), he realised that Gurbani transcendence all man-made religious boundaries, is self-contained and a metaphorical explanation of the mystery of Oneness and our connection to it. Dharam Singh Nihang Singh began outlining why Gurbani cannot be understood on the basis of worldly dictionaries (like Mahan Kosh) or academic books, and why it is a matter of discovery by an enlightened being (Buje Bujenhar Bibeki). He became aware that all existing interpretations (Tike) and translations of the Adi Granth and Dasam Granth were not the outcome of enlightened Gurmukh of the order of the Khalsa but unanimously written by (Singh Sabha) scholars/intellectuals (Vidvan) and self-proclaimed Sant influenced by Nirmala traditions or by Sikh missionaries. Dharam Singh Nihang Singh understood that they all erroneously or consciously mainly followed a literal, dogmatic, ritualistic, monotheistic and/or materially oriented understanding of the spiritual matter (Nirakar) of Gurbani.

Inter-religious dialogue

After the demise of Jathedar Chet Singh in 1968, Dharam Singh Nihang Singh did not find a conducive environment anymore in the Buddha Dhal. He left the order and moved to Uttar Pradesh. There he started having discourses with people of various religious traditions in Garh Mukteshwar. Among them were Yogis, Bairagis, Kabirpanthis, Jains, Muslims, Radhaswamis, and Hindu Pundits. These encounters gave him the opportunity to deeply engage with major religious traditions and Dharam Granth (religious scriptures), including the Vedas.

Return to Panjab and the start of classes on spiritual and historic matters

In 1992, Dharam Singh Nihang Singh returned to Panjab and came in contact with Iqbal
Singh of Sikh Missionary College. Their religious discussions led Iqbal Singh to request Dharam Singh Nihang Singh to start Gurmat classes. In 1994 the Nihang Singh began offering regular Gurmat classes in Khanna free of cost. The early morning discourses from 5:30-8:30 were soon known as the Sach Khoj Academy. The number of students gradually rose to 30. Being impressed by the uniqueness and comprehensiveness of Dharam Singh Nihang Singh’s spiritual discourses (Brahm Vichar), Iqbal Singh asked him to write an explanation of Jap Ji Sahib for Parcharak (Interpreters of Gurbani). Dharam Singh Nihang Singh followed the request and published the book “Naad Ved Bhichar” (Japu Viaakhiaa) in 1996. On the occasion of the 300th anniversary of the Khalsa, the second book “Sahj Samadhi vers. Sunn Samadhi” (Sidh Ghost Viaakhiaa) was published in 1999.
Although the books demonstrated the huge inadequacies and errors of all the existing interpretations and translations, including Sahib Singhs influential Darpan (more or less a copy of the Faridkot Tika), which is the base for all Sikh Missionary Colleges, other major publications on Sikhi and widely used translations (such as SikhiToTheMax and Gurbani apps), the Sikh Missionary College in Ludhiana rejected to correct its syllabus (until today). The missionaries explained that they could not sell the existing publications anymore would they publicly admit the inappropriateness of their curriculum. They would not only need to reprint all of their materials but also lose their face. Similar experiences were made with other influential Sikh organisations and interpreters.
Henceforth, Dharam Singh Nihang Singh began explaining in detail in which ways the misinterpretation of Gurbani is the root cause for leading Sikhs not only into confusion but creating severe alienation from Gurmat, divisions and even hatred. He started arguing that the present crisis among Sikhs can only be solved if Gurmat oriented reforms are undertaken in the religious centers (Gurdwara); this would include overcoming the lacking financial transparency, wrong explanations of Gurbani, business-minded ritual practices (as outlined in the so-called Sikh code of conduct), the focus on legends (Janam Sakhian), and the politisation of religion.

Unmasking erroneous and harmful religious understandings

Dharam Singh Nihang Singh attended several conferences and seminars in the following years. In 1998, Harbhajan Singh Yogi, the founder of 3HO, came to a conference at Jawaddi as a key note speaker, and argued that the mind is equivalent to the brain. Dharam Singh Nihang Singh questioned Harbhajan Singh’s talk and showed that his assumption about the brain and mind was wrong and in contradiction to Gurbani. The conference participants saw an angry Harbhajan Singh whose teachings were proven wrong in all aspects. On another occasion, were intellectuals like Gurdarshan Singh Dhillon were present, Dharam Singh Nihang Singh questioned the motto of the conference “Raj Bina Nahi Dharam Chale Hain” (Without the power of governing, religion cannot flourish). He explained that the original verse used to be “Dharam Bina Nahi Raj Chale Hain” (Without the wisdom of religion, good governance is impossible), but that it has been distorted since the time of Banda Bahadur and those fractions (Dharhe) who started misusing religion to strive for worldly power although Gurbani clearly rejects this:
ਜਿਸ ਕੈ ਅੰਤਰਿ ਰਾਜ ਅਭਿਮਾਨੁ ॥ ਸੋ ਨਰਕਪਾਤੀ ਹੋਵਤ ਸੁਆਨੁ ॥
Adi Granth, M. 5, 278
“Those who (claim to be religious but) strive for worldly power, live in the state of spiritual ignorance and will be reincarnated in a lower life form.”
In 2001, Dharam Singh Nihang Singh wrote several principle articles in Gurmat Parkash, published by Dharam Parchar Committee, in order to raise awareness about the unique philosophical background of Gurbani and common religious misunderstandings, and to provide convincing answers to the writings of Gurbaksh Singh Kala Afghana and malpreachings of Darshan Singh Ragi and other Sikh Missionaries who made derogatory remarks of Dasam Granth (“Kanjar Granth”) and the baptism ceremony, and tried to undermine their authenticity.
2003 Letter SGPC Dharam Singh Nihang Singh - Kala Afghana.PNG
Some devout Sikhs read the articles and came to know about the Gurmat classes of Sach Khoj Academy. They requested Dharam Singh Nihang Singh’s students to record them to ensure that they are preserved for the future and that Sikhs from other places could also benefit from them.

The Academy goes online: Highlighting the Uniqueness of Gurbani

On 16. February 2009, the Sach Khoj Academy marked its entry on the internet for the first time on YouTube. By now, several thousand hours of Gurmat discourses (Vichar) by Dharam Singh Nihang Singh on the basis of Adi Granth and Dasam Granth and oral history (Sine Vasine) have been uploaded by his students.
In his discourses, Dharam Singh Nihang Singh systemically shows where and why people who regard themselves as Sikhs have deviated from the path of righteousness (Dharam), and follow man-made beliefs and teachings (Avideya), business oriented ritualistic practices (Karam Kand) and a rigid code of conduct (Sikh Rahit Maryada) that is based on compromises after ideological disputes of opposing religious and political denominations, and not on Gurbani and the fundamentals of the Khalsa as outlined by Gur Gobind Singh in 1699.
Dharam Singh Nihang Singh talks in detail about the uniqueness of Gurbani. He explains key philosophical concepts of Gurbani like Ved Bani and Sach Dharam (the one truthful religion of spiritual wisdom), the difference between Guru (the One and Only who gifts enlightenment and is never incarnated) and Gur (a man who received the gift of Nam and can therefore explain the process of enlightenment) as well as the divine yet split nature of the soul (Man, Chit).
Dharam Singh Nihang Singh also outlines the difference between timeless spiritual insights versus man-made worldly understandings that need to be adjusted in the course of history. Among others, he highlights the difference between Hukam (Divine Will) and Karam (thinking, imagination), Rahit (being in tune with the Divine Will and nature) and Maryada (ephemeral dogmatic code of conducts), Dehi (eternal spiritual body/soul) and Badehi (ephemeral biological body), Darshan (spiritual awakening) and Milna (physical encounter), Rasna (consciousness) and Jeeb (tongue), Savarag (state of spiritual awakening/paradise) and Narak (state of spiritual ignorance/hell), the characteristics of the masculine and feminine principal, and the evolutionary characteristics of a Sikh, Gursikh and Khalsa as well as of spiritual ignorant people (Murakh, Manmuk and Sakat).

Dasam Granth and Varaan

Dharam Singh Nihang Singh has also been putting forward comprehensive arguments to demonstrate that the Dasam Granth was written by Gur Gobind Singh himself. He has shown that words like “Chandi” (most enlightened stage of spiritual evolution) are metaphors and not to be understood literally, and why the Dasam Granth contains spiritual reinterpretations of ancient mythological stories. He has been emphasising that the Dasam Granth can only be understood by a Gursikh after having completely internalised the wisdom of Adi Granth, and that the Dasam Granth was written especially for baptised Sikhs (Khalsa) who are supposed to be role-models, and whose responsibility it is to defend the wisdom of spirituality, and raise awareness among all seekers of truth.
The Nihang Singh is among the first ones to raise awareness about the doubtful authenticity of the Varaan that were written in the name of Bhai Gurdas and deliberately coined as the so-called ‘key opener’ (Kunji) to understand Gurbani. He also explains in which ways other influential writings like Suraj Parkash are the work of authors associated with groups that have been opposed to Gurmat since the time of Gur Nanak (Mine, Masand, Ramraiye, Dhirmalye, Nirmale).
In 2018, the Shiromani Gurdwara Parbhandak Committee (SGPC) eventually admitted that all existing interpretations of Gurbani, which they have been promoting, are wrong. Against this background it was also pointed out that the preachings and practices prevalent in Amritsar (so-called Golden Temple and Akal Takhat) need to be overcome and replaced by preachings in line with the Khalsa as outlined by Gur Gobind Singh in Anandpur Sahib.

The students of the Academy

Today, the academy has students all over the world; men and women, senior citizens and youngsters; farmers from the villages as well as principles, teachers, bank managers, human rights advocates and senior scientists. Many of them were attached with
SGPC/Akali, Sikh Missionary Colleges, Taksal, Akhand Kirtani Jatha, promoters of the Sikh code of conduct, Sant-Samaj (self-proclaimed Gurus), so called welfare initiatives (Kar-Seva), Khalistani (supporters of the separatist movement), 3HO, Osho, academic institutions or with a specific religious centres. But ultimately, the students realised that they did not get convincing answers to their spiritual questions. Instead of getting wisdom that is needed on the way to enlightenment, they ended up being immersed in intellectual, body or mind oriented practices, political and business driven Gurdwara and Dera (Ashram) quarrels, and even in separatist ideologies that misuse religion for political purposes. In some cases they were deluded and exploited, driven into depression or even threatened, or put in jail under false acquisitions after openly criticising the misbehaviour of the heads of the organisation they belonged to. Their spiritual dissatisfaction and search for wisdom ultimately brought them in contact with material published by the Sach Khoj Academy.
By now, several hundred students follow the Gurmat discourses on YouTube or through online and phone discussions on a regular basis, and several thousand have subscribed to the YouTube Channel. Also some interpreters of Gurbani follow the YouTube Channel of the Academy, and even contact Dharam Singh Nihang Singh but hesitate to disclose it, and even claim their exegesis is the outcome of their own research.
Statistics of the Sach Khoj Academy YouTube Channel (June 2018)
  • Watch time: over 13,000,00 minutes
  • Views: over 1,830,000
  • Subscribers: over 3900
  • Videos in playlists: around 23,000
  • Likes: over 33,700
  • Top geographies: India, United States, Australia, Canada, United Kingdom, Hong Kong, Netherlands, France, United Arab Emirates, Italy, Spain, Austria, New Zealand
None of Dharam Singh Nihang Singh’s critics from the Sikh establishment have so far agreed to publicly discuss relevant matters and let independent observers, like retired judges of the Supreme Court or leading representatives from world religions, decide who has put forward more comprehensive and convincing answers to pressing religious and existential questions. On the opposite, some of the critics have taken sentences out of context and uploaded video clips to distort the actual message and discredit Dharam Singh Nihang Singh and the message of Gurmat.

Going global: Talks on how to overcome the challenges of humankind

In February 2015, Dharam Singh Nihang Singh was the first speaker of the dialogue series “Religion matters – Rethinking the challenges of tomorrow”. In this series organised by the German Federal Ministry for Economic Cooperation and Development (BMZ), distinguished individuals were invited to exchange their views on religion and sustainable development. It was the first time in Sikh history, that a Nihang Singh was asked to share the wisdom of Gurmat and the order of the Khalsa in relation to the global challenges humankind is facing.
In 2016, Dharam Singh Nihang Singh served as the key author of the chapter on Gurmat in the book “Voices from Religions on Sustainable Development”, published by the Federal Ministry for Economic Cooperation and Development. The book is the outcome of UN consultations in Summer 2016 in New York on the issue of religion and sustainable development. The original English book has been translated into German and Chinese; Arabic and French translations are under planning.
Inspired by talks with religious and political leaders from all over the world – including Nobel Peace Prize Winner Awakkol Karman, Rabbi Awraham Shalom Soetendorp, leaders of the Lenape Indians, and wife of former German president Christina Rau – Dharam Singh Nihang Singh has been focusing on creating spiritual awareness beyond existing religious and national boundaries, and bringing together people from all backgrounds with the help of spiritual wisdom. Over the last years, Dharam Singh Nihang Singh has reached out to many people in responsible positions to share the unique wisdom of Gurmat, and strengthen unity beyond man-made boundaries. Among others, he held exchanges with senior High Court lawyers like Rajvinder Singh Bains (son of renown justice Ajit Singh Bains), and activists such as Swami Agnivesh, who served as the chairperson of the United Nations Voluntary Trust Fund on Contemporary Forms of Slavery, and who was awarded the Right Livelihood Award 2004.
All recent efforts of the Sach Khoj Academy are aimed at strengthening peace, human rights, justice and environmental protection – as outlined in the UN 2030 Agenda (SDGs) – while ensuring that no one is left behind.

One spiritual warrior against hundreds of thousands

Dharam Singh Nihang Singh has proven in line with Gurmat that neither a single penny and formal institutional arrangement, nor sweet speech is needed to share spiritual wisdom, raise awareness among humble and sincere seekers of truth (Ape Japai Avrah Nam Japavai), and heal mental diseases like depression. What is needed is self-realisation, courage, and one fearless spiritual warrior who lives up to the promise of Gur Gobind Singh: “One (spiritual warrior) will stand up against hundreds of thousands” (Sava Lakh Se Ek Larhaun).
Note: This information was put together based on conversations students had with Dharam Singh Nihang Singh over the last decades. In line with Gurbani, the Nihang Singh himself has never been keen in making personal experiences public but always stressed to focus on the message of Gurmat

Religionssaker - Tenk på morgendagens utfordringer - Norwegian

Religionssaker - Tenk på morgendagens utfordringer

Nøkkelpåstander om Gurmat om bærekraftig utvikling, presentert i februar 2015 i Berlin under dialogserien Religion-saker - Rethinking utfordringene i morgen av Forbundsdepartementet for økonomisk samarbeid og utvikling, BMZ.

Uten åndelig visdom er vellykket utvikling umulig. God utvikling er som god medisin: det har ingen bivirkninger.
Dharam Singh Nihang Singh

Våre handlinger må samsvare med våre ord. Ærlighet og oppriktighet er forutsetninger for fred, rettferdighet, solidaritet og god regjering.

Sann religion er helhetlig og formet av uselvisk hengivenhet. Det er forpliktet til verdensomspennende velferd på lang sikt og er heller ikke gruppeledende eller interessert.

Religiens visdom er et tilbud til andre. Som religionsfolk bør vi aldri pålegge våre overbevisninger på andre gjennom misjonær iver, enten direkte eller gjennom subtile overtalelser.

Vellykket utvikling er beskjeden i sin tilnærming og styres av den ydmyke innsikt at vi er alle gjester på jorden. Det fokuserer på nødvendigheter, foregår i harmoni med naturen, og er alltid oppmerksom på den endelige kapasiteten til mennesker og selve jorden. Utviklingsaktivitet er retrograd når den fører til overkompleksitet, forårsaker problemer i stedet for å løse dem og forstyrrer indre fred.

Et raskt slående hjerte er like usunt som et hjerte som slår for sakte. Naturlig utvikling oppnås trinnvis. Den styres av selve utviklingshastigheten.

Alle gjør feil. Dette gjelder ikke bare for enkeltpersoner, men også for nasjoner. Nøkkelen er å unngå å gjenta disse feilene og ta ansvar for å korrigere dem.

Utenomstrømningsøvelse av kraft:
De som har makten til å styre, eller kunnskapens eller rikdomens kraft, har et spesielt ansvar, for alle tre områdene er spesielt utsatt for overgrep.

Ansvarlig politikk:
Politikere bør trekke på visdommen til religion for å sikre at de er fremsynte i sine handlinger, og bør støtte formidling av kunnskap om religion på skoler og universiteter. Samtidig må politiske beslutningstakere se kritisk på religion. Hvis lidelse er påført i religionens navn, må de gripe inn resolutt.

Politikere og samfunn må oppmuntre til konkurranse mellom religioner. Hvis religiøse emner presenteres transparant, er det lettere å fastslå hvilke innsikt fra de ulike religionene som er sanne, til tjeneste for menneskeheten, og fortjener bredere sirkulasjon.

Sann forandring begynner alltid innenfor individet og er basert på innsikt. Religion kan hjelpe med dette. Dens meget essens er utryddelsen av det som er dårlig i oss og samfunnet: egoisme og kortsiktighet. Dette krever antatte holdninger å bli satt til side i en prosess med dekondisjonering. Folk som anser seg religiøse har ansvaret for å studere sin religion og historie upartisk, selvkritisk og gjennomtenkt.

Miljø ødeleggelse er resultatet av vår fremmedgjøring fra våre sjeler. Hvis vi lytter bevisst til sjelens stemme i våre hjerter, vil dette ha en positiv effekt på miljøet og våre forhold til hverandre.

Åndelig kunnskap bringer mennesker sammen. Tysk enhet kan betraktes som en religiøs handling. Det bidro til å sette folket i to nasjoner på kurs mot forsoning og bidro dermed til vellykket utvikling.

Dharam Singh Nihang Singhs visjon:
Vi trenger et uavhengig verdensråd hvor de mest kunnskapsrike eksperter og representanter for verdensreligionene kommer til enighet om de verdier og grunnleggende prinsipper for sameksistens som best vil betjene menneskeheten på lang sikt. Rådene fra dette rådet må tas i betraktning av alle regjeringer som de forsøker å overvinne utfordringene som menneskeheten står overfor. Det ville være rådets ansvar å trekke oppmerksomheten på feilaktig politisk og samfunnsmessig utvikling og å skille seg i konflikter.

Religion matters – (¡La religión importa!) Diálogo entre representantes de las religiones - Spanish

Source: https://sachkhojacademy.wordpress.com/spanish/

Religion matters – (¡La religión importa!) Diálogo entre representantes de las religiones

“Sin la sabiduría de la religión es imposible lograr un desarrollo exitoso. Un buen desarrollo actúa como un buen medicamento. No tiene efectos secundarios.”
Dharam Singh Nihang Singh

Sus puntos de vista

Veracidad: Aquello que decimos debe coincidir con lo que hacemos. Sin honestidad ni sinceridad es imposible que imperen la armonía, la paz o el buen gobierno.
Integridad: La religión verdadera es holística. Aspira a lograr el bienestar a largo plazo de todas las personas, y no se limita a ciertos grupos ni responde a intereses.
Diálogo: La sabiduría de la religión es un ofrecimiento. Como personas religiosas, nunca debemos imponer nuestras convicciones a los demás, ya sea en forma directa o sutilmente.
Desarrollo: El desarrollo exitoso se caracteriza por la modestia y la humilde convicción de que somos huéspedes en este planeta. Toma en cuenta las necesidades, cultiva la armonía con la naturaleza y refleja siempre las limitaciones del ser humano y de la Tierra. El desarrollo que causa una excesiva complejidad y genera problemas, afectando así la paz del alma, representa un retroceso.
Mesura: Un corazón que late demasiado a prisa es ta poco sano como uno que late con demasiada lentitud. Un desarrollo en armonía con la naturaleza tiene lugar paso a paso. Sigue el ritmo de la evolución.
Responsabilidad: Sin importar si se trata de personas o naciones, todo el mundo comete errores. Lo saludable es no recaer en estas equivocaciones y asumir la responsabilidad por reparar el daño causado.
Ejercicio prudente del poder: Quien ostenta el poder del gobierno, del saber o de la riqueza, asume una responsabilidad especial, puesto que en los tres casos existe un especial riesgo de abuso.
Política responsable: La política tiene distintas responsabilidades: tomar en cuenta la sabiduría de la religión para una política previsora; divulgar el conocimiento de la religión en las escuelas y universidades, y fomentar la competencia entre las religiones. La política debe adoptar una posición crítica frente a la religión, y cuando en nombre de ésta se provoca sufrimiento, debe ponerle término enérgicamente.
Conservación de la naturaleza: Se habla mucho de la contaminación del medio ambiente. En última instancia, ésta es el resultado de la alienación de nuestra alma. Si escuchamos intuitivamente la voz del alma en nuestro corazón, ésta tendrá un efecto positivo sobre nuestra convivencia y nuestra relación con el medio ambiente.
Unidad: La espiritualidad propicia la relación entre las personas. Por tal motivo, la unidad alemana es un acto religioso. Ha contribuido a que dos naciones separadas emprendan el camino hacia la reconciliación y logren así un desarrollo exitoso.  
Su vision
“Necesitamos un consejo mundial en el que los representantes de las grandes religiones del mundo con el mayor grado de conocimiento se pongan de acuerdo sobre qué valores y qué fundamentos de la convivencia resultan más beneficiosos para la humanidad a largo plazo. Las recomendaciones de este órgano independiente deben ser tomadas en cuenta adecuadamente por todos los gobiernos, para así superar los principales desafíos de la humanidad.”

Su vida

Dharam Singh Nihang Singh se cuenta entre los sijs con el mayor grado de conocimiento espiritual en la religión sij. Nació en 1936 en la provincia india de Punjab y sigue la tradición Nihang, que se considera responsable de mantener la sabiduría de la religión. En los últimos años, Dharam Singh Nihang Singh – como fundador de la “Academia para el descubrimiento de la verdad” (Sach Khoj Academy) – ha publicado miles de horas de material para conferencias en Internet, en las que aborda de forma crítica y profunda cuestiones existenciales sobre la condición humana, la religión y sobre el futuro global.

La religión sij

La religión sij (sijismo) es una religión surgida en el siglo XV. Hoy en día, cuenta con alrededor de 25 millones de seguidores y por lo tanto ocupa el quinto puesto entre las mayores religiones del mundo. La religión sij se basa en conceptos espirituales plasmados por escrito y llamados Gurbani, los cuáles conceden inspiración para alcanzar una mayor unidad entre los seres humanos, llevar una vida virtuosa en armonía con la naturaleza y llegar al conocimiento del alma.


Dharam Singh Nihang Singh. Menschenrechte in der Sikh-Religion (Derechos humanos en la religión sij)
En: Menschenrechte im Weltkontext. Geschichten – Erscheinungsformen – Neuere Entwicklungen. 2013. Editorial Springer VS.
Dharam Singh Nihang Singh. Sahj Samadhi vers. Sunn Samadhi. 1999. Sach Khoj Academy.

Con respecto a la nueva serie de diálogo del BMZ “Religion matters”

Las personas extraordinarias impulsan hechos extraordinarios. Con sus conocimientos y experiencias, nos ofrecen nuevos puntos de vista y soluciones para las preguntas existenciales y los desafíos globales de la humanidad. Vale la pena escucharlas. En su nueva serie “Religion matters – Diálogo entre representantes de las religions”, el BMZ invita regularmente a representantes destacados de las distintas religiones mundiales para abrir nuevas perspectivas sobre los valores, la religión y el desarrollo, y para discutir el potencial de la religión para la paz. ¡La religión importa! Porque más del 80 por ciento de la población mundial se considera parte de una comunidad religiosa. La religión influye sobre la visión del mundo, el estilo de vida y el grado de compromiso de muchas personas. Es una poderosa fuerza del cambio a nivel social y politico.

Religion matters – Zukunftsfragen neu denken - German

Source: https://sachkhojacademy.wordpress.com/german/

Religion  matters – Zukunftsfragen neu denken

Gelungene Entwicklung ist nur mit spiritueller Weisheit möglich. Gute Entwicklung wirkt wie gute Medizin. Sie hat keine Nebenwirkungen.Dharam Singh Nihang Singh
Wahrhaftigkeit: Das, was wir sagen und tun, muss im Einklang stehen. Ehrlichkeit und Aufrichtigkeit sind Grundvoraussetzung für Frieden, Gerechtigkeit, Solidarität und gute Regierungsführung.
Ganzheitlichkeit: Wahrhafte Religion ist holistisch und von selbstloser Hingabe geprägt. Sie zielt auf das langfristige Wohl aller und ist weder gruppen- noch interessengeleitet.
Dialog: Die Weisheit der Religion ist ein Angebot. Niemals dürfen wir als religiöse Menschen durch Missionierung anderen unsere Überzeugungen direkt oder subtil aufzwingen.
Entwicklung: Gelungene Entwicklung ist von Bescheidenheit und der demütigen Einsicht geprägt, dass wir alle Gäste auf Erden sind. Sie besinnt sich auf Notwendiges, findet im Einklang mit der Natur statt und reflektiert stets die Begrenztheit des Menschen und der Erde. ›Entwicklung‹, die Überkomplexität und Probleme verursacht sowie den Seelenfrieden stört, ist ein Rückschritt.
Besonnenheit: Ein zu schnell schlagendes Herz ist ebenso ungesund wie eines, das zu langsam schlägt. Eine naturgemäße Entwicklung findet Schritt für Schritt statt. Sie orientiert sich am Tempo der Evolution.
Verantwortung: Ob Menschen oder Nationen – alle machen Fehler. Heilsam ist, Fehler nicht zu wiederholen und Verantwortung dafür zu übernehmen, diese wieder gut zu machen.
Reflektierte Macht: Wer über die Macht des Regierens, Wissens oder Reichtums verfügt, trägt besondere Verantwortung. Denn alle drei sind besonders anfällig für Missbrauch.
Verantwortungsvolle Politik: Politik sollte die Weisheit der Religion für weitsichtiges Handeln berücksichtigen und die Verbreitung religiösen Wissens an Schulen und Universitäten unterstützen. Gleichzeitig muss Politik kritisch auf Religion schauen. Wenn im Namen der Religion Leid geschieht, muss sie konsequent einschreiten.
Wettbewerb: Politik und Gesellschaft müssen den Wettbewerb der Religionen fördern. Wenn religiöse Inhalte transparent sind, kann sich einfacher herauskristallisieren, welche Einsichten aus den Religionen wahrhaft und der Menscheit dienlich sind und eine Verbreitung verdienen.
Transformation: Wirkliche Veränderung fängt stets beim Individuum an und basiert auf Einsicht. Hierbei hilft Religion. Ihr ureigenster Sinn ist, das Schlechte in uns und der Gesellschaft auszumerzen – den Egoismus und das Kurzfristige. Dies bedarf der Entkonditionierung von überholten Haltungen. Die Verantwortung derer, die sich als religiös erachten ist es, unvoreingenommen, selbstkritisch und reflektiert ihre Religion und Geschichte zu studieren.
Naturschutz: Umweltzerstörung ist das Ergebnis unserer Entfremdung von der Seele. Hören wir bewusst auf die Stimme der Seele im Herzen, wird sich dies positiv auf die Umwelt und unser Zusammenleben auswirken.
Einheit: Spirituelle Erkenntnis führt Menschen zueinander. Die deutsche Einheit kann als religiöser Akt angesehen werden. Sie hat dazu beigetragen, dass sich Menschen zweier Nationen auf den Weg der Versöhnung gemacht und damit zu einer gelungenen Entwicklung beigetragen haben.
Dharam Singh Nihang Singhs Vision
Wir brauchen einen unabhängigen Weltrat, in dem Experten und Vertreter der Weltreligionen mit dem umfassendsten Wissen übereinkommen, welche Werte und Grundlagen des Zusammenlebens langfristig der Menschheit am besten dienen. Die Ratschläge des Rates müssten von allen Regierungen zur Überwindung der Herausforderungen der Menschheit berücksichtigt werden. Es wäre die Verantwortung des Rates, politische und gesellschaftliche Fehlentwicklungen aufzuzeigen und bei Konflikten zu schlichten.

Sein Leben

Dharam Singh Nihang Singh zählt zu den Sikhs mit dem umfassendsten spirituellen und historischen Wissen in der Sikh-Religion. Er wurde 1936 im Panjab in Indien geboren und entstammt der Nihang Tradition, die ihre Verantwortung in der Bewahrung der Weisheit der Religion sieht. Dharam Singh Nihang Singh ist der Begründer der »Akademie zur Erforschung der Wahrheit« (Sach Khoj Academy) und hat tausende Stunden Vortragsmaterial und zahlreiche Artikel veröffentlicht. Er setzt sich ganzheitlich und kritisch mit existenziellen Fragen des Menschseins, der Spiritualität und Religion sowie mit globalen Zukunftsfragen auseinander.

Die Sikh-Religion

Die Sikh-Religion (Sikhi, Sikhismus) entwickelte sich im 16. Jahr-
hundert zu einer unabhängigen Religion in Nordindien. Ihr fühlen sich heute etwa 25 Millionen Sikhs weltweit zugehörig. Der Religion liegen spirituelle, zeitlose Weisheiten zugrunde, die über 30 Erleuchteten offenbart und in poetischer Form (Gurbani) festgehalten wurden. Diese inspirieren dazu, die Einheit unter den Menschen zu mehren, ein tugendhaftes, bescheidenes Leben im Einklang mit der Natur und dem Willen des namenlosen Schöpfers zu führen. Die Sikh-Religion zeigt, wie der Mensch jenseits von Glaubensvorstellungen und Intellektualität zu seelischer Selbsterkenntnis gelangen kann.
Offizielle Zusammenfassung des Vortrags.
Booklet: Rolle der Religion in der Entwicklungszusammenarbeit.

Religion matters – Dialogue entre représentants religieux - French

Source: https://sachkhojacademy.wordpress.com/french/

Religion matters – Dialogue entre représentants religieux

Il ne peut y avoir de développement réussi sans la sagesse de la religion. Un bon développement agit comme un bon remède : il na pas deffets secondaires.”
Dharam Singh Nihang Singh

Ses messages clés

Sincérité: ce que nous disons doit être en cohérence avec ce que nous faisons. Sans honnêteté et sans sincérité, il ne peut y avoir ni harmonie ni paix ni bonne gouvernance.
Vision holistique: la vraie religion est holistique. Elle se préoccupe du bien-être de tous sur le long terme, et n’est en rien dictée par des groupes ou des intérêts particuliers.
Dialogue: la sagesse de la religion est une offre, une proposition. Pour rien au monde nous n’avons le droit, nous les gens de religion, d’imposer à d’autres nos convictions de manière directe ou sous une forme plus subtile.
Développement: un développement réussi est imprégné d’humilité et de l’idée toute simple que nous sommes des hôtes de passage sur terre. Il s’en tient au nécessaire, se fait en harmonie avec la nature et est en permanence conscient des limites de l’être humain et de la planète. Un développement qui n’engendre que complexité excessive et problèmes et met en péril la paix intérieure n’est que pure régression.
Calme et sérénité: un cœur qui bat trop vite est tout aussi néfaste pour la santé qu’un cœur qui bat trop lentement. Un développement en harmonie avec la nature se fait de manière progressive, en respectant le rythme de l’évolution.
Responsabilité: qu’il s’agisse de personnes ou de nations, toutes font des erreurs. Il est bon de ne pas reproduire ces erreurs et de prendre sur soi de les réparer.
Pouvoir éclairé: toute personne qui détient le pouvoir de gouverner ou celui que confère la connaissance ou la richesse endosse une responsabilité particulière. Car ces trois types de pouvoir sont particulièrement vulnérables aux abus.
Politique responsible: la politique doit assumer diverses responsabilités : prendre en compte la sagesse de la religion pour une politique clairvoyante sur le long terme, diffuser le savoir de la religion dans les écoles et les universités, et promouvoir une saine émulation entre les religions. Elle doit avoir un regard critique sur la religion, et lorsque des souffrances sont infligées au nom de la religion, elle doit s’y opposer avec la plus grande fermeté.
Protection de la nature: il est beaucoup question aujourd’hui de pollution. Mais au fond, elle n’est que le résultat de l’aliénation de notre âme. Si nous écoutons la voix de l’âme au fond de notre cœur, cela influe positivement sur le vivre-ensemble et sur l’environnement.
Unité: la spiritualité favorise le rapprochement entre les humains. En ce sens, l’unification allemande est un acte religieux. Grâce à elle, deux nations séparées ont cheminé ensemble sur la voie de la réconciliation, favorisant ainsi l’émergence d’un développement réussi.
Sa vision
“Nous avons besoin d’un Conseil mondial au sein duquel sages les plus éminents des religions du monde se mettraient d’accord sur les valeurs et les fondements du vivre-ensemble pouvant servir au mieux l’humanité sur le long terme. Les recommandations de cet organe indépendant devraient être prises en considération de manière appropriée par tous les gouvernements du monde afin de relever les grands défis auxquels l’humanité est confrontée.”

Sa vie

Dharam Singh Nihang Singh est un Sikh renommé pour sa profonde connaissance des enseignements spirituels du sikhisme. Né en 1936 au Pendjab en Inde, il appartient à la tradition Nihang, qui se conçoit comme garante de la préservation de la sagesse de la religion. En tant que fondateur de l’ “Académie pour la découverte de la vérité” (Sach Khoj Academy), Dharam Singh Nihang Singh a publié ces dernières années des milliers d’heures de matériel de conférence sur Internet, traitant ainsi de façon intensive et critique des questions existentielles de l’humanité et de la religion ainsi que de grandes questions se rapportant à l’avenir de la planète.

La religion Sikh

La religion Sikh (ou Gurmat, Sikhi, Sikhisme) est une religion qui remonte au 15e siècle. Le nombre de ses adeptes avoisine aujourd’hui les 25 millions, ce qui en fait la cinquième religion la plus importante au monde. Le sikhisme repose sur des écrits spirituels (Gurbani) qui incitent à promouvoir l’unité entre les êtres humains, à mener une vie vertueuse en harmonie avec la nature et à atteindre la connaissance de soi.


Dharam Singh Nihang Singh. Menschenrechte in der Sikh-Religion [Les droits humains dans la religion Sikh]. In : Menschenrechte im Weltkontext. Geschichten – Erscheinungsformen – Neuere Entwicklungen. 2013. Springer VS.
Dharam Singh Nihang Singh. Sahj Samadhi vers. Sunn Samadhi. 1999. Sach Khoj Academy.

A propos du nouveau cycle de conférences du BMZ “Religion matters”

Les gens extraordinaires accomplissent des choses extraordinaires. Par leur connaissance et leur expérience, ils proposent un nouvel éclairage et de nouvelles solutions sur des questions existentielles et sur les grands défis de l’humanité. Il vaut la peine de les écouter. Dans un nouveau cycle de conférences intitulé “Religion matters – Dialogue entre représentants religieux”, le BMZ invite régulièrement d’éminents représentants des grandes religions du monde à ouvrir de nouvelles perspectives sur les valeurs, la religion et le développement, et pour discuter de ce que la religion peut apporter à la paix en général. La religion importe ! En effet, plus de 80 % des habitants de la planète se considèrent comme faisant partie d’une communauté religieuse. La religion influe sur la vision du monde, le style de vie et l’engagement d’un grand nombre de personnes, ce qui en fait une force puissante pour le changement social et politique.

Religion matters – Rethinking the challenges of tomorrow

Source: https://sachkhojacademy.wordpress.com/english/

Religion matters – Rethinking the challenges of tomorrow

Key insights of Gurmat on sustainable development, presented in February 2015 in Berlin during the dialogue series Religion matters – Rethinking the challenges of tomorrow of the Federal Ministry for Economic Cooperation and Development, BMZ.
Without spiritual wisdom, successful development is impossible. Good development is like good medicine: it has no side-effects.
Dharam Singh Nihang Singh
Our actions must match our words. Honesty and sincerity are prerequisites for peace, justice, solidarity and good governance.
True religion is holistic and shaped by selfless devotion. It is committed to the long-term welfare of all the world’s people and is neither group-led nor interest-led.
The wisdom of religion is an offer to others. As people of religion, we should never impose our convictions on others through missionary zeal, either directly or through subtle persuasion.
Successful development is modest in its approach and is guided by the humble insight that we are all guests on Earth. It focuses on essentials, takes place in harmony with nature, and is always mindful of the finite capacities of people and the Earth itself. Development activity is retrograde when it leads to over-complexity, causes problems rather than solving them, and disturbs inner peace.
A rapidly beating heart is just as unhealthy as a heart that beats too slowly. Natural development is achieved step by step. It is guided by the pace of evolution itself.
Everyone makes mistakes. This is true not only of individuals but also of nations. The key is to avoid repeating these mistakes and to take responsibility for correcting them.
Circumspect exercise of power:
Those who have the power to govern, or the power of knowledge or wealth, have a particular responsibility, for all three areas are especially vulnerable to abuse.
Responsible politics:
Policy-makers should draw on the wisdom of religion to ensure they are farsighted in their actions, and should support the dissemination of knowledge about religion at schools and universities. At the same time, policy-makers must look critically at religion. If suffering is inflicted in the name of religion, they must intervene resolutely.
Policy-makers and society must encourage competition between the religions. If religious topics are presented transparently, it is easier to ascertain which insights from the various religions are true, of service to humankind, and deserving of wider circulation.
True change always begins within the individual and is founded on insight. Religion can help with this. Its very essence is the eradication of what is bad in us and society: selfishness and short-termism. This requires antiquated attitudes to be put aside in a process of deconditioning. People who consider themselves religious have the responsibility to study their religion and history impartially, self-critically and thoughtfully.
Nature conservation:
Environmental destruction is the outcome of our alienation from our souls. If we listen consciously to the soul’s voice in our hearts, this will have a positive effect on the environment and our relations with one another.
Spiritual knowledge brings people together. German unity can be regarded as a religious act. It helped to set the people of two nations on a course towards reconciliation and thus contributed to successful development.
Dharam Singh Nihang Singh’s vision
We need an independent world council in which the most knowledgeable experts and representatives of the world religions reach agreement on the values and basic principles of coexistence that will best serve humankind in the long term. The advice provided by this council must be taken into account by all governments as they endeavour to overcome the challenges facing humankind. It would be the responsibility of the council to draw attention to erroneous political and societal developments and to arbitrate in conflicts.