cleaniness

at various main Gurdwaras in india we see people take the dirty water which is used for washing feet before entering darbar sahib, people drinking from it and also putting in ones kes -- what is the significance of this please??

ਘੋਰ ਮਨਮਤ ਹੈ ਜੀ

As per the gurbani a Sikh seeks the dust of the feet of gurmukhs who come to seek the darshan of Guru sahib. Based on this logic it is a common practice in India to touch the floor near the jora ghar (place to keep the shoes) or the entrance of the Gurdwara sahib with forehead. Idea is to get the dust or charan dhoor. This is a sign of humility and nimaanapan.

But over time looking at how the hindu teeraths had the concept of taking water from rivers like Ganga sikhs also started doing the similar thing. Drinking water from the charan ganga or the place created to wash your feet before going in to Guru darbar became prevalent in Gurdwaras in India. Daas belives this is not a gurmat practice. Some people apply this water to their eyes. May be other gursikhs on the forum can post more accurate views on this.

Following from this question daas has another question. What about the jal from the Amrit sarovar? Lot of people bathe in the Amrit sarovar at Sri Darbar Sahib but also bring it home to drink. How do you explain the hygene concept there?

Although it has previously been believed, and no doubt it is true, by that bathing in Amritsar sarovar, one is freed from their bodily dysfuctions, but for one to believe that the jal in the sarovar is equivalent to Amrit we drink at Amrit Sanchaar, is baseless. There is no doubt that that water has lots of Shakti, due to the fact Baani is alway read at Darbar Sahib. I will narrate a personal experience. When I was around six years of age, I had double pneumonia. Doctors had basically given up on me. My mom took me to Darbar Sahib, and I bathed in Darbar Sahib sarovar. The disease was eradicated, and I was freed.

Gursikh pyaree Jeeos,

Many Thanks for responding - Jaspreet Singh ur truly blesed by the sarvoar of Amritsar - we cannot doubt that at all whether we bath or drink it for eradication of disease - I have heard of too many sakhis and personal experiences of Gursikhs and non Gursikhs alike. I have even heard of Gursikhs doing paath over water - and that water doesn't ever go stale, however it's never going to amrit as mentioned.

To bring about change of such an issue , why not have the basins/sinks inside the parkarma so one at least washes their hands before going into darbar sahib with degh etc - common sense isn't it we have them outside where people wash their hands first then dip them into dirty water for the nimrata parameter! - There god knows how many parnaams in Gurbani which educate to one to gain nimrata -which cannot develop overnight- may take years or even a life form to develop nimrata!

I have always considered this act as a sign of humility (basically an extension of charan-dhoor of sangat, as akal74 Jeo as already mentioned).

As long as it is not done for show-off, what harm is there in doing this?
And what reservations can anyone have about this?

Bhai Sahib Kulbir Singh Jeo, what do you think about it? Would you consider this as manmat???

We've had jal stored in a large bottle from Harmandhar Sahib since 1977, and it is still crystal clear. The power of 24x7 Gurbani obviously changes the properties of the water.

On another note, in Balpreet Singh Ji's Khalsa Camp talk, he touched on how the food we eat also has a positive impact on the mind if during the making of it, Gurbani or Simran is performed. Nowadays in Gurdwara Sahibs, we see people chatting whilst performing seva, mouths not covered and total disregard for hygiene. This is a real shame.

Kulbir Singh Wrote:
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> ਚਰਨ ਗੰਗਾ ਦੇ ਜਲ ਨੂੰ
> ਪੀਣ ਦਾ ਖਿਆਲ ਤਾਂ ਕਦੇ
> ਮਨ ਵਿਚ ਨਹੀਂ ਆਇਆ ਪਰ
> ਜੋ ਸ਼ਰਧਾ ਸੇਤੀ ਪੀਂਦੇ
> ਹਨ, ਉਹਨਾਂ ਨੂੰ
> ਮਨਮਤੀਏ ਵੀ ਨਹੀਂ
> ਕਿਹਾ ਜਾ ਸਕਦਾ। ਸ਼ਰਧਾ
> ਦਾ ਕੋਈ ਹੱਦ ਬੰਨਾ
> ਨਹੀਂ ਹੁੰਦਾ।
>
> ਜਿਥੋਂ ਤਕ ਅੰਮ੍ਰਿਤ
> ਸਰੋਵਰ ਦਾ ਸਵਾਲ ਹੈ
> ਤਾਂ ਉਸ ਦਾ ਜਲ ਯਕੀਨਨ
> ਬਹੁਤ ਮੁਕੱਦਸੋ ਪਵਿਤਰ
> ਹੈ ਤੇ ਉਸ ਨੂੰ ਪੀਣਾ ਐਨ
> ਗੁਰਮਤਿ ਅਨੁਕੂਲ ਹੈ।
> ਬਾਕੀ ਇਹ ਵੀ ਸ਼ਰਧਾ ਦੀ
> ਗੱਲ ਹੈ। ਜਿਹਦਾ ਮਨ
> ਨਹੀਂ ਮੰਨਦਾ ਉਹ ਨਾ
> ਪੀਵੇ। ਇਥੇ ਕੋਈ
> ਜ਼ਬਰਦਸਤੀ ਵਾਲੀ ਗੱਲ
> ਤਾਂ ਹੈ ਕੋਈ ਨਹੀਂ।
>
> ਕੁਲਬੀਰ ਸਿੰਘ

Wonderful and very balanced & mature reply.
It's always a pleasure and a learning experience to read your post, Bhai Sahib Jeo!

Does ਅਨੁਕੂਲ means in line with?

ਅਨੁਕੂਲ means in line with or in accordance to. The opposite of this word is ਪ੍ਰਤਿਕੂਲ which means opposite of or against.

Kulbir Singh

Please ponder on below:


The Gurbani's Teaching is non-dual (Advait) or monistic. It declares the Oneness of existence — the One Formless Reality that resides in everyone, in everything and everywhere and can be experienced within, if searched and understood through the Shabad-Vichaar. Whatever we see or experience, is only a manifestation of this One Eternal Factor. In other words, the Essence at the core of our very Being is the same Unconditioned Divinity that illumines all objects. Viewing so, there is no place where each one of us, infinite in nature, do not exist. Thus, the Gurbani's Guru, Sikh, Sant, Saadhoo, Satguru, etc., are not physical.

This brings us to the theme of this Gurbani Reflection: "Charan Dhoorr". Literally "Charan" means feet and "Dhoorr" means dust. Other terms for Dhoorr in the Gurbani include Khaak, Ren, Raja, Kheh, Rawaalaa, Shaar, and so on. Since neither the Gurbani's Guru, nor the Sikh, nor the Sant, nor the Sadhoo, nor the Satguru, nor the Self are physical, similarly, the Gurbani's "Charan" and "Dhoorr" are also not physical. They are Spiritual. However, in Spiritual inanity and religious mischievousness, some take only the literary meaning of the mystic terms such as "Charan Dhoorr", "Gur Dhoorr", "Sant Dhoorr", "Saadhoo Dhoorr", "Satgur Dhoorr", etc. Such interpretation and explanation may only appeal to generation that has been soaked with traditional belief in unmeaning rituals and their material rewards. But when viewed in the Divine Light of the Gurmat (Divine Teaching of the Gurbani, Sri Guru Granth Sahib, SGGS), it proves too big a lump to swallow. Baabaa Nanak says:

ਨ ਭੀਜੈ ਕੇਤੇ ਹੋਵਹਿ ਧੂੜ ॥: Na bheejai kete hovahi dhoorr: The Divine is not won over by becoming the dust of the masses (sggs 1237).
ਮਹਲਾ ੧ ॥ ਨਾਨਕ ਦੁਨੀਆ ਭਸੁ ਰੰਗੁ ਭਸੂ ਹੂ ਭਸੁ ਖੇਹ ॥ ਭਸੋ ਭਸੁ ਕਮਾਵਣੀ ਭੀ ਭਸੁ ਭਰੀਐ ਦੇਹ ॥ ਜਾ ਜੀਉ ਵਿਚਹੁ ਕਢੀਐ ਭਸੂ ਭਰਿਆ ਜਾਇ ॥ ਅਗੈ ਲੇਖੈ ਮੰਗਿਐ ਹੋਰ ਦਸੂਣੀ ਪਾਇ ॥੨॥: Mahalaa 1 || Nanak duneeaa bhasu rangu bhasoo hoo bhasu kheh. Bhaso bhasu kamaavanee bhee bhasu bhareeai deh. Jaa jeeo vichahu kadheeai bhasoo bhariaa jaai. Agai lekhai mangiai hor dasoonee paai ||2||: Mahalaa 1. O Nanak, worldly pleasures are nothing more than dust. They are the dust of the dust of ashes. By indulging in them, the mortal earns only the dust of the dust; and his body thus becomes more and more covered with dust. When the soul is taken out of the body, he leaves full of dust. And when one's account is called for in the world hereafter (Ultimate Law of Karma), he receives ten times more dust: repeated pain and delusion ||2||(sggs 1240).
ਸਲੋਕ ਮਃ ੧ ॥ ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥: Slok Ma: 1 || Giaan vihoonaa gaavai geet ...: Slok Ma: 1. The one who lacks spiritual wisdom sings religious songs (for the sake of earning bread). The hungry Mullah turns his home into a mosque (or he goes to mosque for the sake of bread!). The lazy bum has his ears pierced to look like a Yogi. Someone else becomes a panhandler, and thus loses his self-respect. Someone calls himself a guru or a spiritual teacher, while he goes around begging for bread - don't ever touch their feet (sggs 1245).
Therefore, mystical representations such as "Charan Dhoorr", "Charan Kamal", etc., should not be taken too literally. Because the Divine Poet in the Gurbani takes any convenient object of the world and describes it in such a poetic style so as to express some of the subtler philosophical truths and thereby convey some deeper Spiritual message. Meditation on the Divine or Divine Name, attainment of Divine Virtues or Divine Communion, Realization of the Unconditioned Divine Consciousness (Self, God, Sant, Satguru, Saadh, etc.) or Divine Vision within are allegorically pictured here as clinging to the Divine Feet or "Charan", "Charan Dhoorr", "Gur Dhoorr", "Sant Dhoorr", "Saadhoo Dhoorr", "Satgur Dhoorr", "bathing in Charan Dhoorr", "washing the Charan", "drinking the wash-water", and so on.





ਮਹਾ ਅਭਾਗ ਅਭਾਗ ਹੈ ਜਿਨ ਕੇ ਤਿਨ ਸਾਧੂ ਧੂਰਿ ਨ ਪੀਜੈ ॥: Mahaa abhaag abhaag hai jin ke tin saadhoo dhoor na peejai: Those who have terrible luck and bad fortune do not drink in the water which washes "Saadhoo Dhoorr", the dust of the feet of the Holy (sggs 1325).[/b]


ਹਰਿ ਧੂੜੀ ਨਾਈਐ ਪ੍ਰਭੂ ਧਿਆਈਐ ਬਾਹੁੜਿ ਜੋਨਿ ਨ ਆਈਐ ॥: Hari dhoorree naaeeai prabhoo dhiaaeeai baahurri joni na aaeeai: Bathing in "Hari Dhoorr", the dust of the God's Feet and thus meditating on Him, I will not have to enter into birth-death cycle (sggs 780).

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਤ ਸੁਖ ਸਹਜੇ ਮਜਨੁ ਹੋਵਤ ਸਾਧੂ ਧੂਰੇ ॥: Hari Hari Naam japat sukh sahaje majanu hovat saadhoo dhoore: Chanting the Divine Name, I have found Peace and Poise, and thus I bathe in "Saadhoo Dhoorr", the dust of the Holy Feet (sggs 825).
ਇਛ ਪੁੰਨੀ ਜਨ ਕੇਰੀਆ ਲੇ ਸਤਿਗੁਰ ਧੂਰਾ ॥: Ishh punnee jan kereeaa le satgur dhooraa: The desire of His humble servant has been fulfilled. I have received "Satgur Dhoorr" (Self-realization), the dust of the Feet of the True Guru (sggs 168).
ਗੁਰ ਕੀ ਧੂੜਿ ਕਰਉ ਇਸਨਾਨੁ ॥: Gur kee dhoorr karo isanaan: Take cleansing bath in "Gur-Dhoorr", the dust of the Guru's Feet (sggs 1270).
ਗੁਰ ਕੀ ਧੂਰਿ ਕਰਉ ਨਿਤ ਮਜਨੁ ਕਿਲਵਿਖ ਮੈਲੁ ਉਤਾਰਿਆ ॥: Gur kee dhoor karo nit majan kilavikh mailu outaariaa: I bathe continually in "Gur-Dhoorr", the dust of the Guru's or God's Feet, washing off my dirty sins (sggs 1218).
ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਧੂਰਿ ਸੰਤ ਪਾਈ ॥ ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਮਾਈ ॥: Kahu Nanak jin dhoorr sant paaee. Taa kai nikat na aavai maaee: Says Nanak, Maya does not draw near those who have obtained "Sant Dhoorr", the dust of the feet of the Saint (sggs 182).
ਸੰਤ ਰੇਨੁ ਕਰਉ ਮਜਨੁ ਨਾਨਕ ਪਾਵੈ ਸੁਖ ਅਨੇਕ ॥: Sant rena karo majan Nanak paavai sukh anek: Bathing in "Sant Rena", the dust of the feet of the Saint or God, Nanak is blessed with countless comforts (sggs 1341).
ਚਰਨ ਸਾਧ ਕੇ ਧੋਇ ਧੋਇ ਪੀਉ ॥ ਅਰਪਿ ਸਾਧ ਕਉ ਅਪਨਾ ਜੀਉ ॥ ਸਾਧ ਕੀ ਧੂਰਿ ਕਰਹੁ ਇਸਨਾਨੁ ॥ ਸਾਧ ਊਪਰਿ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥ : Charan saadh ke dhoi dhoi peeou. Arapi saadh ko apanaa jeeou. Saadh kee dhoori karahu isanaan saadh oopari jaaeeai kurabaan: Wash the feet of the Holy, and drink in this water. Dedicate your soul to the Holy. Take your cleansing bath in "Saadh-Dhoorr", the dust of the feet of the Holy. To the Holy, make your life a sacrifice (sggs 283).
ਜਬ ਲਗਿ ਸਾਸੁ ਹੋਇ ਮਨ ਅੰਤਰਿ ਸਾਧੂ ਧੂਰਿ ਪਿਵੀਜੈ ॥: Jabb lagi saas hoi mann antari saadhoo dhoori piveejai: As long as there is breath deep within my mind, let me drink in "Saadhoo Dhoorr", the dust of the Holy (sggs 1326).
ਸਾਧ ਰੇਣ ਮਜਨ ਸਭਿ ਧਰਮ ॥: Saadh rena majan sabh dharm: Taking a bath in "Saadh Rena", the dust of Holy Feet is true Dharma (sggs 183).
ਅਹੰਬੁਧਿ ਮਨ ਪੂਰਿ ਥਿਧਾਈ॥ਸਾਧ ਧੂਰਿ ਕਰਿ ਸੁਧ ਮੰਜਾਈ ॥੧॥: Ahambudhi mann poori thidhaaee. Saadh dhoori kari sudh manjaaee ||1||: The mind is overflowing with the greasy dirt of egotistical pride. With "Saadh Dhoorr", the dust of the feet of the Holy, it is scrubbed clean ||1|| (sggs 200).
Spiritual path requires constant diligence and self-effort to progress. As indicated in the scriptures, the company (Sangat or Sang) we keep can have tremendous influence on our thinking and conduct. Spiritual uplifting is possible in keeping Satsang, the company of the Truth (Sat), within and without. The association of God-conscious persons enlarges one's intelligence and destroys ignorance and psychological distress. Thus it makes one relieved of the influence of Maya and the resurgence of baneful thoughts.

Eradication of Maya's influence eradicates false ego. Which, in turn, makes room for Divine Virtue of humility to sprout within; an essential qualifications of a godly or a transcendentally situated person. Hence meditating, hearing or remembering the Divine Name in Satsang within and without is emphasized in the scriptures; for Satsang is one's light on the path of Spiritual Life. The expressions such as "O Lord, please bless me with the dust of the feet of the Gur-Sikhs (seekers of the Absolute Truth)"; "Be the dust under the feet of those who meditate on God"; "Become the dust of the feet of all"; and so on, simply means meditating, hearing or practicing the Divine Name in the Spiritual Company, and becoming humble being (Gurmukh, who has eradicated ego-sense) in the process









ਗੁਰਸਿਖਾਂ ਕੀ ਹਰਿ ਧੂੜਿ ਦੇਹਿ ਹਮ ਪਾਪੀ ਭੀ ਗਤਿ ਪਾਂਹਿ ॥: Gursikhaan kee hari dhoorri dehi hamm paapee bhee gati paanhi: O Lord, please bless me with the dust of the feet of the Gur-Sikhs (comapny). I am a sinner - please save me (sggs 1424).
ਸਤਸੰਗਤਿ ਸਾਧ ਧੂਰਿ ਮੁਖਿ ਪਰੀ ॥: Satsangat saadh dhoori mukhi paree: In the Satsangat, the dust of the feet of the holy fall on my face (this is hearing of the Divine Name) (sggs 1134).
ਧਧਾ ਧੂਰਿ ਪੁਨੀਤ ਤੇਰੇ ਜਨੂਆ ॥: Dadhaa dhoori puneet tere janooaa: Company of your humble servants is pure (sggs 251).
ਜਨੁ ਨਾਨਕੁ ਮਾਗੈ ਧੂੜਿ ਤਿਨ ਜੋ ਗੁਰਸਿਖ ਮਿਤ ਪਿਆਰੇ ॥: Janu Nanak maagai dhoorri tin jo gurasikh mit piaare: Servant Nanak begs for the dust of the feet (company) of those Gur-Sikhs who love the Lord, their Friend (sggs 307).
ਮਾਘਿ ਮਜਨੁ ਸੰਗਿ ਸਾਧੂਆ ਧੂੜੀ ਕਰਿ ਇਸਨਾਨੁ ॥: Maagh majanu sangi saadhooaa dhoorree kari isanaan: Maagh. Let your cleansing bath be the dust (company) of holy beings (sggs 135).
ਸੰਤ ਜਨਾਂ ਕੀ ਧੂੜਿ ਨਿਤ ਬਾਂਛਹਿ ਨਾਮੁ ਸਚੇ ਕਾ ਗਹਣਾ ॥: Sant janaan kee dhoorri nit baanshahi naam sache kaa gahanaa: I long for the dust (company) of God's humble servants. The Name of the True Lord is my decoration (sggs 109).
ਜਨ ਨਾਨਕੁ ਮੰਗੈ ਧੂੜਿ ਤਿਨ ਜਿਨ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥: Jan Nanak mangai dhoorri tin jin satgur paaiaa: Servant Nanak begs for the dust (company) of those who have found the True Guru: Self-realization (sggs 163).
ਦਾਸ ਕੀ ਧੂਰਿ ਨਾਨਕ ਕਉ ਦੀਜੈ ॥: Daas kee dhoori Nanak kaou deejai: Please bless Nanak with the dust (company) of Your slave (sggs 193).
ਸੁਣਿ ਬਾਵਰੇ ਥੀਉ ਰੇਣੁ ਜਿਨੀ ਪ੍ਰਭੁ ਧਿਆਇਆ ॥: Suni baavare theeou rena jinee prabh dhiaaiaa: Listen, madman: be humble, the dust under the feet of those who meditate on God (sggs 777).
ਜਬ ਇਹੁ ਮਨ ਮਹਿ ਕਰਤ ਗੁਮਾਨਾ ॥ ਤਬ ਇਹੁ ਬਾਵਰੁ ਫਿਰਤ ਬਿਗਾਨਾ ॥ ਜਬ ਇਹੁ ਹੂਆ ਸਗਲ ਕੀ ਰੀਨਾ ॥ ਤਾ ਤੇ ਰਮਈਆ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥੧॥: Jabb ihu mann mahi karat gumaanaa. Tabb ihu baavaru firat bigaanaa. Jabb ihu hooaa sagal kee reenaa. Taa te rameeaa ghati ghati cheenaa ||1||: When this mind is filled with pride, then (in that pride) it wanders around like a madman and a lunatic (ਸਭ ਲੋਕਾਂ ਤੋਂ ਵੱਖਰਾ). But when it becomes the dust of all (humble, ਲੋਕਾਂ ਦੀ ਚਰਨ-ਧੂੜ...), then it recognizes the Lord in each and every heart ||1|| (sggs 235).
ਹੋਹੁ ਸਭਨਾ ਕੀ ਰੇਣੁਕਾ ਤਉ ਆਉ ਹਮਾਰੈ ਪਾਸਿ ॥: Hohu sabhanaa kee renukaa taou aaou hamaarai paas: (Says Kabeer) Become humble, the dust of the feet of all; and then, you may come to me (sggs 1102).
ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਗਲ ਕੀ ਰੀਨਾ ॥: Brahm giaanee sagal kee reenaa: The knower of God is humble: the dust of all (sggs 272).
ਹੋਇ ਸਗਲ ਕੀ ਰੇਣੁਕਾ ਹਰਿ ਸੰਗਿ ਸਮਾਵਉ ॥: Hoi sagl kee renukaa hari sang samaavo: Become humbe, the dust of all men's feet; and so merge with the Divine (sggs 322).
ਖੰਨਾ ਸਗਲ ਰੇਨੁ ਛਾਰੀ: My dagger is to be humble: the dust of all (sggs 628).
ਆਪੁ ਤਿਆਗਿ ਹੋਈਐ ਸਭ ਰੇਣਾ ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ ॥: Aap tiaagi hoeeai sabh renaa jeevatiaa iou mareeai: Renouncing egoism, become humble, the dust of all men's feet; in this way, die while still alive: become Jeevanmukta (sggs 750).
ਜਾ ਕਾ ਮਨੁ ਹੋਇ ਸਗਲ ਕੀ ਰੀਨਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਿਨਿ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥ ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥: Jaakaa man hoi sagal kee reenaa. Har haar Naam tin ghat ghat cheenaa. Man apune te buraa mitaanaa ...: One whose mind is the dust of all (who treats all with humility), recognizes the Name (or God) in each and every heart. One who eradicates cruelty from within his own mind, looks upon all (beings of the) the world as his friend (sggs 266).