DERAS GALORE
There is a Punjabi saying:
Ghar da jogy jog na, baharla jogy sidh
We do not value wisdom and talent within the family and, like lemmings, chase scholars, pakhandi (fake) sadhus, babas and yogis to our own detriment. This is evidenced by the proliferation of deras throughout India and, in particular, Punjab. This repugnant and contemptible practice is gradually penetrating the Indian Diaspora in the States, the U.K. and other countries.
DERAS
The deras’ forte lies in the meaningless mumbling of scriptures with no, or little, emphasis on the comprehension, or the adoption of, the actual message in a devotee’s practical life.
Ignorance is bliss is the motto of such deras. Mystic auras and ambiences are created to instill fear and reverence in the minds and hearts of the disciples. They are programmed not to ask questions or to think for themselves. Asking a question is often taken as questioning the wisdom of the sage. The questioner will get sharp stares and bad looks from the stooges (chamchas) surrounding the baba and often the poor man (woman) is just laughed off.
Some babas, from all faiths, have stayed within the fold to peddle their dodgy wares while others have established their own religious kingdoms. On surface, they all preach against greed and lust and yet fall victims, themselves, to one or the other negative traits ailing our society. The exploitation of the unsuspecting innocent public is commonplace in India. Fortunately, segments of the Indian population are waking up to the danger and some (babas) are behind bars whilst cases are pending against others.
SANT/BABA MANAGED GURDWARAS
These are places of worship operating under the auspices of a sant or a baba.
One man wields a lot of power and influence. They are normally self-appointed (with the help of a few ‘disciples’) 108 brahmgyanis. If this is not an exhibition of ego at its peak, then what is? Their egos can be felt from a mile. They are always surrounded by a closely knit group of egoistic individuals. A meeting with the sant ji will only materialise with their ‘blessings’. Several members of the group have their own ambitions of babadom.
The pretext or excuse used to establish a new Gurdwara is that the others are not observing the correct maryada. But the irony is that no two sant-dominated Gurdwaras have the same maryada. They all have their own views on maryada including Nitnem (daily Paath and prayers). For example, there are several versions of the evening prayers, Rehras Sahib
GURBANI INTERPRETATION AND SPIRITUAL PROWESS
Gurbani interpretation of most babas is narrow-based to say the least. Their scope does not extend beyond the border of Punjab and its culture. In modern times that is not good enough. Babas’ interpretation of Gurbani, in terms of language, vocabulary, and clichés is at least 100 years old. Even if we accept its accuracy, the modern youth cannot relate to it, no wonder they are drifting away from the Panth. Most of their interpretations are in Punjabi and would not withstand their translation into English; so far-fetched and biased these would sound. The Sikh diaspora is now well-travelled, intelligent and well informed. They can see the glossing over the true message as intended by Guru Saheban.
The irony is that when these holy people travel abroad, with the exception of a few, they venture no further than Gurdwaras, disciples’ homes and Sikh media. They are unable to widen their horizons and make no attempts to venture out of their closely-knit group. Sants, with Gurdwaras named after them, too, don’t go beyond those institutions and are constantly surrounded by their sevadars and behangams. An outsider stands out like a sore thumb, a total misfit in the exclusive group. Their special apparel and talk doesn’t encourage one to mingle, unless one is proficient in Gurbani, and has the confidence to engage in some form of conversation. Otherwise it’s just a ‘hi and bye’ affair.
OUR CLERGY
While writing this I am fully conscious it may upset a few. Should it worry me that my articles may not go well with some organisations? But that is the biggest issue in the negative situation that we find ourselves. Most of our gyanis (scholars), kathavachaks (preachers, lecturers) and kirtanyaas (bards, hymn singers) play to the audience, to line up their own pockets. They go from Gurdwara to Gurdwara repeating well-rehearsed sermons and clichés. But mostly their knowledge is shallow, the application even shallower. For example, when asked to explain the meaning of a certain pankti (line, verse in SGGS) the gyani quotes further panktis, leaving the questioner none the wiser. Some respond with mythical stories which have no relevance or bearing to the contemporary rationale and times. We have evidence of this in the poor translations we see in both Punjabi and English. The Punjabi translators and writers, in particular, get away with much more than others with well known clichés.
OUR GURDWARAS
There are Gurdwaras which observe good ethical traditions and pay true and dedicated reverence to SGGS. Credit goes to the committees who manage these. Some of these do run schools to impart spiritual knowledge and teach Punjabi to the younger generation. However, many these days operate like glorified clubs. They cater more for the clergy and the ego-fueled management than the sangat, with whose funds these were established.
However, nearly all Gurdwaras fall short of the true purpose for which they were established. It’s true Guru Ghars are an essential part of both our social and spiritual lives. We need them for many social requirements such as, marriages, births and deaths. Unfortunately that is where it all ends, a ritualistic necessity than a centre for spiritual enhancement. There is little emphasis on the real message of Gurbani. We are all heavy on ritual and internal politics.
The author has yet to come across a Gurdwara where the sangat members are engaged in discussing Gurbani. Conversations, one hears, are on any topic except Gurbani. Many are there just for the free communal kitchen (langar). There may be a few exceptions of good practice, but largely very few would engage in Gurmat discussion.
Even Gurdwaras which are run well do very little for spiritual engagement and progress. Most gyanis/granthis are not well trained except for parroting Bani. They, generally, expect some pecuniary benefit for giving up their time.
The unsuspecting devotee is oblivious of the clandestine designs of the devotional world (all faiths). Even Gurdwaras which are run well do very little for spiritual engagement and progress. Most granthis, kirtanyaas, and kathavachaks have eyes on their pockets. Many are not well trained except for parroting Bani. The ego-centric management, too, makes endless appeals for donations for one cause or another. The funds are not always put to good use. The author, however, does humbly concede there are amongst all categories, some well-meaning, genuine men and women. The above comments do not apply to them.
ALL IS NOT LOST
This is not to discredit the work done by a few selfless sants, operating hospitals, universities, free shelters, nursing homes and centres for the disadvantaged. Bhagat Puran Singh, of Pingalwara fame, has set up an example other spiritual leaders ought to emulate, Baba Iqbal Singh ji, Baru Sahib, is currently doing excellent work in the field of education and other related activities. I am sure there are others and some shun limelight and do tireless work for their communities. Their contribution to the general welfare of the world is praise worthy. Commendable, too, is their work in promoting good values, love for humanity and honest living. The author salutes such noble men and women. But, alas they are so scarce.
CONCLUSION
The narrative surrounding babas and derawalas is not good. It is vital and essential, therefore, for the devotee’s own sake and welfare to check out the credentials of the self-appointed sant or baba. An excellent start would be to look for the six characteristics as listed and defined by Guru Arjan Dev (SGGS 1357) – see ‘Definition of a Sant’ posted under ‘Articles Short’.
‘arshi’ August 16 (ed Jan 2017)