Home

Response to Harbans Lal

- Gurpreet Singh Sumra

 

After reading Prof.Lal's article  Do Sikhs Worship GURU GRANTH? Yes, But! in the May 2007 issue of SikhSpectrum many thoughts crossed my mind. The reason is that Lal, I am told, is a great Sikh scholar with a deep understanding of Gurbani. Here by Gurbani, I mean the bani/hymns enshrined in Guru Granth Sahib by Guru Nanak and his successors.

In the entire article, Harbans Lal gives his own hypothesis and theories and then very cleverly reaches the conclusions – his own - that are against Gurbani and, in my opinion, insulting to the Gurus. In his entire article he has scarcely used Gurbani and mostly his own imagination in order to achieve his hidden agenda. Also, wherever he has used Gurbani, he has used what I would call “one-liners”, out of context.  Instead of understanding the entire shabad (stanza) or related interconnected verses, Lal has disfigured and distorted the message of Gurbani.  He has cleverly changed meanings to misguide non-suspecting readers.

Wherever Lal has used a one-liner out of context from Gurbani, I will provide the entire sabad/verse so that reader can decide as to what is the motive (or purpose) of Bhai Harbans Lal’s article.

The main purpose of this article is to prove that Gurus indulged in the practices of human worship or in other words they told Sikhs to worship them. We will be discussing this aspect from the standpoint of Gurbani, as enshrined in Guru Granth Sahib, to validate the author’s claim. But before that, let us first see how Harbans Lal has tried to spread this rumor among the ignorant and the gullible.

1. He distorts and disfigures Gurbani by using one-liners out of context in order to portray Gurus as hypocrites who said one thing and practiced another.

 

2. To prove his points he gives 8 references, 5 of which are his own articles. I recall a quote used in my school days “chit bhi meri, patt bhi meri, sikka mere baap da” (head I win, tail I win because the coin  belongs to my father).

 

To begin with, in the introduction part of his article, Lal gives his verdict that Guru’s believed in human worship and instructed Sikhs to worship them through Gurbani. He writes:

Essential components of the ancient tradition of worship are accepted and acknowledged by Sikh teachings: a person who worships, specific rituals that constitute worship, object of worship, and the fruits obtained as result of worship. For example, Guru Ram Daas describes the ritual of worship in Sri Guru Granth Sahib. 

The one who worships the Guru object with dedicated mind fulfills the heart-full of desires. (Guru Ram Daas, Sri Guru Granth Sahib, p. 303)

As mentioned before, Lal uses a one-liner "jo chit laye puje gur moorat so man icche phal paawe" to distort the message of Guru Ram Das. Let us examine the relevant interconnecting verses of the sabad (stanza).

Satguru wich wadi wadayai jo andin har har naam dhyawe,har har naam ramat sooch sanjam har name hi triptawe, har naam taan har naam diban har naamo rakh karawe (GGS, p 303).

The greatest virtue or quality of true guru Satguru is that he is always (day/night) imbibed in God’s remembrance. The remembrance of God, is his purity and self-restraint; with the God’s remembrance under his will, He is always satisfied.  The Lord's remembrance is His power, and the Lord's remembrance is His Royal Court; the Lord's remembrance protects Him.  One who tries to follow the footsteps of such a Guru he obtains all the desired fruits, (as his mind becomes like that of his Guru) the way his Guru has achieved in the remembrance of Lord as his mind's desires the same thing as his Guru desires.

There is no mention of the “rituals of worship” described in the aforementioned Sabad, that Harbans Lal seeks to  attribute to  Guru  Ram Das.

(After reading the article, I discussed it with Sardar Gurbaksh Singh Kala Afghana. The words that came out of his mouth were “Eh taan Guru de utte iljaam laya hai” --its a clear  distortion of Guru's message and slur on them. Then he opened his file and provided me with the information that the word  “puja” appears great  many  times in several different forms in Guru Granth Sahib as referenced below:

Pooja_106, Pooj-34, Pooji-5, poojee-7, poojiye-7, Poojam-1, Pooje-2, Pujje-13, Poojsi-5, Poojhi-12, Poojhu-14, Bandan-14, Bandana-8.

 

According to Mahan Kosh (page 780):

Pooja : Sangya(Noun) -poojan, anchan di kirya, Sanmaan, Sewa- “Acchut pooj jog Gopal”(824)

Viyang (Sarcasm) - Tarna, Maar-kutayi, “Ek Gada Unn kar main dhari, Sab Bhupan ki Pooja Kari”(Krishan Avtar)

I have included this interaction with Kala Afghana to reflect upon the sorry affairs of Sikhism. A person who has done so much work and research on Guru Granth Sahib is now ex-communicated and anybody who quotes one-liners/half-liners from Guru Granth Sahib, mostly out of context, are called scholars.)

On the same page from which Harbans Lal has quoted this one-liner, Guru  Ram Das says :

“poorae gur kaa hukam n ma(n)nai ouhu manamukh agiaan mut(h)aa bikh maaeiaa ||
ous a(n)dhar koorr koorro kar bujhai anehodhae jhagarrae dhay ous dhai gal paaeiaa ||
ouhu gal farosee karae bahuthaeree ous dhaa boliaa kisai n bhaaeiaa ||
ouhu ghar ghar ha(n)dtai jio ra(n)n dhuohaagan ous naal muhu jorrae ous bhee lashhan laaeiaa." (GGS,303)

One who does not obey the teachings and distorts and disfigures the Command of the Perfect Guru - that self-willed manmukh is plundered by his ignorance and poisoned by Maya (corrupting influence of the world).  Within him is falsehood, and he sees everyone else as false including the Guru; the Lord himself has tied these useless conflicts around his neck.  He babbles on and on, but the words he speaks please no one.  He wanders from house to house like an abandoned woman; whoever associates with him also becomes like him.

Further in order to prove his Puja Theory, Lal writes:

“For example, there is abundant history of devotees flocking from all over the world to Gurdwara Kartarpur in order to pay obeisance to the founder of the Sikh religion, Guru Nanak. The town of Kartarpur is located in the county or district of Narowal in the Punjab Province of Pakistan. The Guru spent last 18 year of his life in this town establishing his following.  Followers of Nanak continued to practice Hindu rituals for quite some time during the two centuries when the ten Sikh Gurus were accessible in the human form (For discussion see, Obroi, 1994).”

Here, Lal specifically distorts Guru Nanak’s teachings by saying, “The Guru spent last 18 year of his life in this town establishing his following”. This is an intentioned sentence to misguide people that Guru Nanak started some sort of a sect or cult and was hungry for name and fame so he sought followers. He has forgotten to quote Gurbani, which I quote here to show  Guru Nanak's authentic teachings  to let people decide for themselves what are Harbans Lal’s intentions :

“har jeeo thaeree dhaathee raajaa ||
maanas bapurraa kiaa saalaahee kiaa this kaa muhathaajaa || rehaao ||(GGS,608)

O Dear Lord, Your gifts alone satisfy us. Why should we praise the poor helpless man who is subject to birth and death? Why should I feel subservient to him?

Was Guru Nanak interested in establishing his following ? If not then what was his purpose, lets see from Gurbani itself :

“jagath jala(n)dhaa rakh lai aapanee kirapaa dhhaar ||
jith dhuaarai oubarai thithai laihu oubaar ||
sathigur sukh vaekhaaliaa sachaa sabadh beechaar ||
naanak avar n sujhee har bin bakhasanehaar ||1||”(GGS,853)

Guru Sahib saw the world was going up in flames: People were killing people, people were worshipping people, and people looting people in the name of religions.He could not bear this injustice being done towards weak, meek and innocent people and said “O Lord - shower it with Your Mercy, and save it! Save it, and deliver it, by whatever method it takes. The True Guru has shown the way to peace -- contemplation on the True Word of the sabad. Nanak knows no other than the Lord, the Forgiving Lord.

I request readers to note the last line of the sabad, as Bhai Harbans Lal accuses Guru Nanak of establishing a sect to worship him.

Further, in order to promote his self-created facts, and instead of following Guru Granth Sahib, the only Guru (source of teachings) for Sikhs, Lal chooses to follow Harjot Oberoi, and quotes  him  to prove that “followers of Nanak” continued Hindu rituals of worshipping human guru.

For such people Guru Sahib says :

“guroo jinaa kaa a(n)dhhulaa sikh bhee a(n)dhhae karam karaen ||
oue bhaanai chalan aapanai nith jhoot(h)o jhoot(h) bolaen ||
koorr kusath kamaavadhae par ni(n)dhaa sadhaa karaen ||
oue aap ddubae par ni(n)dhakaa sagalae kul ddobaen ||
naanak jith oue laaeae thith lagae oue bapurrae kiaa karaen ||2||”(GGS,951)

Those who call themselves Sikhs/disciples and whose teacher/Guru (other then Guru Granth Sahib) is blind, act blindly as well.  They walk according to their own wills, and continually speak falsehood and lies.  They practice falsehood and deception, and endlessly slander others including the true Guru.  Slandering others, they drown themselves, and drown all their generations as well.  O Nanak, whatever the Lord links their intellect or mind to, to that they are linked; what can the poor creatures do?

Lal continues:

Among Hindus, when their deity of worship was not living, an idol or a statue of the person deity was invented and worshiped; Guru Nanak wrote about this practice which continues to be popular till today. 

The Hindus praise the Praiseworthy God through His countless visible forms. They bathe at sacred shrines of pilgrimage; make offerings of flowers, and burn incense before idols of those forms. (Guru Nanak, Sri Guru Granth Sahib, p. 466)

Here again, Lal played trickery with the words. Rather than stating that “Guru Nanak wrote about this practice which continues to be popular till today”, he should have emphasized that Guru Nanak condemned this practice which continues to be popular till today, even (unfortunately) among some Sikhs and Sikh scholars.

It is not strange that there were Sikhs who, as Harbans Lal has pointed out, were not able to get rid of that Hindu mentality of worshipping with rituals, and came to worship Guru Sahibs. Therefore Guru Ram Das himself discouraged such practice. However, Harbans Lal distorted the sabad to show that the Gurus encouraged Sikhs to worship them. Here Guru Ram Das is talking about such Sikhs/scholars and telling them :

“sathigur no sabh ko vaekhadhaa jaethaa jagath sa(n)saar ||
ddit(h)ai mukath n hovee jichar sabadh n karae veechaar ||”(GGS,594)

Various living beings/Sikhs from far off and near places come to just have a glimpse of true guru and to worship them (like some Sikhs today do to Guru Granth Sahib). But One is not liberated by seeing Him, for that one has to contemplate on the Word of His Shabad, his knowledge and wisdom which is for the benefit of all humanity.

About Guru puja again Guru Ram Das himself says:

“saevak sikh poojan sabh aavehi sabh gaavehi har har ootham baanee ||
gaaviaa suniaa thin kaa har thhaae paavai jin sathigur kee aagiaa sath sath kar maanee ||1||”(GGS,669)

Various people who like calling themselves as Sikhs  (so-called servants of the Guru, servants of  the Panth and scholars) come to the Guru to worship and; they sing the sublime Bani of the Lord, But only their singing and listening is approved by the Lord; who accept the teachings of True Guru as True, totally True without any distortion.

Under the heading Worship in Sikh Tradition, Lal continues his misinformation campaign when he writes:

The institution of worship or pooja with its traditional vocabulary and expressions is to continue in Sikh tradition. There is plenty of acknowledgement in the Guru’s sayings.  Guru Ram Das and Guru Arjan acknowledge this as follows.

Sikhs have love for their Guru in their hearts and they come to worship the Guru. (Guru Ram Das, Sri Guru Granth Sahib, p. 490.)

It is good fortune to be able to worship the Guru’s feet. (Guru Arjan, Sri Guru Granth Sahib, p. 395.)

The important point to note here is that there is no Sabad/verse by Guru Ram Das on page 490, therefore I have no idea which sabad/verse is being distorted here or whether any such one-liner exists. But the interesting thing is that on page 490, Guru Amar Das says:

“har kee thum saevaa karahu dhoojee saevaa karahu n koe jee ||
har kee saevaa thae manahu chi(n)dhiaa fal paaeeai dhoojee saevaa janam birathhaa jaae jee ||1||”(GGS,490)

Serve and worship only the Lord; do not serve anyone else.  Serving the Lord, you shall obtain the fruits of your heart's desires; serving another, your life shall pass away in vain.

Now, readers can decide for themselves whether the Gurus "said one thing and practiced another" as implied by the learned Bhai Harbans Lal.

Let us  examine what Gurbani says about people who say one thing and do another (hypocrites)

“avar oupadhaesai aap n karai ||
aavath jaavath janamai marai |”|(GGS,269)

One who does not practice what he preaches to others wanders around aimlessly experiencing spiritual death entire life. (when such a shameless person is exposed, he either hides himself or moves to some other place to practice his double standards.)

Further, Lal uses an incomplete verse to distort the message of Gurbani.

“vaddai bhaag pooj gur charanaa ||(half liner used by Harbans Lal)
sagal thiaag paaee prabh saranaa ||
gur naanak jaa ko bhaeiaa dhaeiaalaa ||

so jan hoaa sadhaa nihaalaa ||4||6||100||(GGS,395)

It is through great fortune that I have found true Guru as a result of whose teachings I have discarded and forsaken everything including ritualistic puja and have obtained God’s sanctuary. Says Nanak! That humble being who is showered with the true teachings of Guru always remains in bliss.

As I read Harbans Lal’s article, I recalled an Urdu couplet “teri har baat main woh baat hai—ki hum keh utth-te hain kya baat hai” (whatever you speak, whenever you speak its so wonderful—that I can not resist applauding it.)

Nonetheless, as a prosecutor, witness and judge all in one, Lal finally delivers the verdict as follows:

“Thus there is a clear evidence of the Sikh tradition accepting the institution of pooja. Further, as described before, the Sikh tradition accepts four recognized components of the pooja ritual. For example, Guru Arjan narrates these components while refereeing to the pooja this way.”

After this he again gives the same one-liner from page 303, which we have discussed earlier. For such people who acts as judge, witness, and prosecutor, everything all by themselves and reach their own predetermined conclusions, Guru Sahib has the following advice:

“aapae aakhai aapae samajhai this kiaa outhar dheejai ||”(GGS,938)

What answer can we give to someone, who claims to know every thing?

Further in his article, under the heading “When to Worship” he recommends the time of worship. This time he has quoted the entire verse/sabad but by just copying and pasting has changed its meaning to suit his views. An interesting point to note is that immediately after asserting "Thus there is a clear evidence of the Sikh tradition accepting the institution of pooja. Further, as described before, the Sikh tradition accepts four recognized components of the pooja ritual. For example, Guru Arjan narrates these components while refereeing to the pooja this way”, Lal quotes another verse/sabad and contradicts himself, about the time of worship that he is recommending to all. He writes:

According to Guru Ram Das, a Sikh is the one who gets up every morning to worship, and then to continue this practice all day.

One who calls oneself a Sikh of the True Guru, shall rise in the early morning and worship on the numenon. Upon arising early in the morning, a Sikh is to bathe the body, and cleanse the mind. Through the Instructions from the holy mentor, a Sikh is to worship on the Creator and Sustaining force. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, a Sikh is to sing Gurbani; whether sitting down or standing up, one is to worship. The Guru is pleased with one who worships with every breath and every morsel of food. The Guru's Teachings are bestowed upon that person, who becomes the favorite of the Creator through worship, kindness and compassion. The humble Nanak seeks for the dust of the feet of that Sikh, who himself recites the Naam and inspires others to do the same. (Guru Ram Das, Sri Guru Granth Sahib, P. 305.)

Let us examine the entire sabad quoted by Lal to understand its proper meaning.

“gur sathigur kaa jo sikh akhaaeae s bhalakae out(h) har naam dhhiaavai ||
oudham karae bhalakae parabhaathee eisanaan karae a(n)mrith sar naavai ||
oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai ||
fir charrai dhivas gurabaanee gaavai behadhiaa out(h)adhiaa har naam dhhiaavai ||
jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai ||
jis no dhaeiaal hovai maeraa suaamee this gurasikh guroo oupadhaes sunaavai ||
jan naanak dhhoorr ma(n)gai this gurasikh kee jo aap japai avareh naam japaavai ||2||”(GGS,305)

Harbans Lal uses the word “bhalke” for early morning. But in Punjabi it means tomorrow. According to Bhai Kahn Singh Nabha, in the Mahan Kosh on page 908:

Bhalke: (1) Aaun wale din wich, (the day which is yet to come), Nitya aaun wala din (every coming day). “oudham kare bhalke parbhati isnaan kare”. (M:4 vaar gaudi 1)

(2) kal noo (tomorrow)

So here  bhalke means every single day of your life, which further becomes clear in the fourth line of the verse “fir charrai diwas gurbani gaawe, behandia uuthdya har naam dhyawe”. This would mean every single day of life as soon as a Sikh wakes up, the first thing that comes to his mind is to thank the almighty and then the rest of his day he passes remembering the teachings of Gurbani (phir chade diwas Gurbani gaawe). In order to make the meanings of “bhalke” as early morning to suit his translation, Harbans Lal has very cleverly not given the meanings or missed “oudham kare bhalke parbhati”. Because then it would have meant that a Sikh works only in the early morning hours and then rest of the day he only sits in a Gurdwara.

The whole Sabad when translated should read:

One who calls himself a Sikh of the Guru, the True Guru, as soon as he rises every single day of his life, the first thing that comes to his mind is to thank almighty for all his wonderful gifts. Then he takes bath and then take dip in the company of honest and god loving people and starts his daily routine(if he is working then start to earn his livelihood). Following the Instructions of the Guru, he is always imbibed in Lords remeberance and see him everywhere (“jeh jeh dekha the the too hai, tujhse niksi foot maran”(GGS25), wherever I look, I see only God, without whom I am like a dead person) as a result of which he never commits any sins, misdeeds and all his negativity is erased.  Then, as the day goes on he is always singing Gurbani or remembers the teachings of Gurbani while performing his daily routines and remembers the lord in all every fraction of a second. One who remebers Lord with every breath and every morsel of food - that GurSikh is the true follower and pleasing to his Guru. That person, unto whom my Lord and Master is kind and compassionate - only that GurSikh, understand the true teachings of his Guru.  Humble Nanak begs for the dust of the feet of that GurSikh, who himself leads a truthful life under the Will of Lord and inspire others to do so.

The meaning of “charrhe diwas Gurbani gaawe” becomes abundantly clear from the following couplet.

“sathigur kee baanee sath saroop hai gurabaanee baneeai ||
sathigur kee reesai hor kach pich boladhae sae koorriaar koorrae jharr parreeai ||(GGS,304)

The Word of the True Guru's Bani is the embodiment of Truth; let us become truthful in our daily life by following its teachings every second of our life. Some people may try to imitate the True Gurus, and distort their words, but the false are destroyed by their falsehood.

Regarding the time of worship, the Guru says:

“jae vaelaa vakhath veechaareeai thaa kith vaelaa bhagath hoe ||
anadhin naamae rathiaa sachae sachee soe ||(GGS,35)

What is the time and moment when one should worship the Lord? One who is attuned to the remembrance of the True Lord day and night, is true Sikh (devotee).

Then in the very next verse Lal contradicts himself by quoting :

I continuously sing the Glorious Praises of the ONE, day and night; singing the ONE's Praises, I cannot find the limits. The mind of the Guru-oriented returns home; it meets the God of the Universe to the beat of the celestial drum. I see the Divine with my eyes, then my mind is fulfilled; with my ears, I listen to the Guru's Bani, and the Word of His Sabd. By listening, my soul is softened, delighted by the realization of subtle essence, chanting the Name of the God of the Universe. In the grip of the three qualities (Note 2), they are engrossed in love and attachment to Maya; only as Guru oriented do they find the absolute quality, absorption in bliss. With a single, impartial eye, look upon all alike, and witness God pervading all. (Guru Ram Das, Sri Guru Granth Sahib, P. 833.)

Let me quote a few sabads from Guru Granth Sahib that deal with the concept of puja/worship so that readers can decide for themselves whether the Gurus indulged in such a practice as alleged by Harbans Lal. There is not a single verse/sabad, I repeat again not a single one in Guru Granth Sahib, the contains the words ”rituals”, “puja”,or  “sewa” that have meanings as deduced by Bhai Harbans Lal. I also humbly request Harbans Lal to quote the entire sabad/verse in future and if there is a “rahao”, he must include that and not just quote one line or half line to distort Gurbani.

“poojaa karehi par bidhh nehee jaanehi dhoojai bhaae mal laaee ||10||
guramukh hovai s poojaa jaanai bhaanaa man vasaaee ||11||
bhaanae thae sabh sukh paavai sa(n)thahu a(n)thae naam sakhaaee ||12||
apanaa aap n pashhaanehi sa(n)thahu koorr karehi vaddiaaee ||13||(GGS,910)

Those who worship Him, but do not know the "rituals of worship", are polluted with the love of duality. One who becomes Gurmukh, knows what worship is; abiding by the lord’s will all the time is the true worship. One who accepts the Lord's Will obtains total peace, O Saints; in the end as well, the God’s remembrance will be our help and support. One who does not understand his own self, he, falsely flatters himself and portrays himself as scholar, granthi, ragi, jathedar etc.

“jeh jeh dhaekhaa theh theh soee ||
bin sathigur bhaettae mukath n hoee ||
hiradhai sach eaeh karanee saar ||
hor sabh paakha(n)dd pooj khuaar ||6||”(GGS,1343)

Wherever I look, I see the Lord.  Without meeting the True Guru, no one is able to understand it and keeps doing useless worships.  Enshrine the True One in your heart as this is the most excellent action.  All other worshipping, rituals are only hypocritical actions that bring only ruin.

“raam naam jap a(n)thar poojaa ||
gur sabadh veechaar avar nehee dhoojaa ||1||
eaeko rav rehiaa sabh t(h)aaee ||
avar n dheesai kis pooj charraaee ||1|| rehaao ||(GGS,1345)

Remember the Lord all the time , and worship Him deep within your being.  Contemplate the Word of the Guru's Shabad, and no other.The One is pervading all places.  I do not see any other; unto whom should I offer worship?

And Harbans Lal says that the Gurus used to encourage and allow people to worship them with rituals while at the same time they used to preach the above quoted Gurbani.

Let us see what the Sabads say about Sewa:

“kis ho saevee kiaa jap karee sathagur pooshho jaae ||
sathagur kaa bhaanaa ma(n)n lee vichahu aap gavaae ||
eaehaa saevaa chaakaree naam vasai man aae ||
naamai hee thae sukh paaeeai sachai sabadh suhaae ||1||(GGS,34)

Whom shall I serve(do sewa)? What shall I chant? I will go and ask the Guru.  I will accept the Will of the True Guru, and eradicate selfishness from within.  By this work and service, the Lord shall come to dwell within my mind.  Through the Lord’s remembrance, peace is obtained; I am adorned and embellished by the True Word of the Shabad.

What is the Sewa of Satguru? :

“saa saevaa keethee safal hai jith sathigur kaa man ma(n)nae ||
jaa sathigur kaa man ma(n)niaa thaa paap kasa(n)mal bha(n)nae ||
oupadhaes j dhithaa sathiguroo so suniaa sikhee ka(n)nae ||
jin sathigur kaa bhaanaa ma(n)niaa thin charree chavagan va(n)nae ||
eih chaal niraalee guramukhee gur dheekhiaa sun man bhi(n)nae (GGS,314)

Fruitful and rewarding is that sewa/service, which is pleasing to the Guru's Mind.  The True Guru is pleased when the devotee (Sikh) gets rid of sins and misdeeds by following the true Guru’s teachings.  The Sikhs listen to the Teachings imparted by the True Guru.  Those who surrender to the True Guru's teachings are imbued with the four-fold Love of the Lord.  This is the unique and distinct life-style of the Gurmukhs: listening to the Guru's Teachings is the sewa of their Guru and , their minds blossom forth.

For scholars, writers, and authors who write articles, scholarly papers, books on Gurbani and construct Sikh trees, Guru Saab says:

“baavan akhar jorae aan ||
sakiaa n akhar eaek pashhaan ||
sath kaa sabadh kabeeraa kehai ||
pa(n)ddith hoe s anabhai rehai ||
pa(n)ddith logeh ko biouhaar ||
giaanava(n)th ko thath beechaar ||
jaa kai jeea jaisee budhh hoee ||
kehi kabeer jaanaigaa soee “(GGS,343)

People might have written books, articles, Sikh trees by joining the 26 alphabets in English language (any number of alphabets depending on a particular script), but through their books/writings they have not understood the one almighty and are still roaming in their own hallucinations. Kabir says, that he is the true scholar who through these alphabets praise the true one and don’t spread falsehoods. But these scholars, authors have a habit of writing whatever they want and give these falsehoods to people, but for intelligent people these alphabets are the means of spreading truth and not misinformation. Kabir says , that a person will write according to his own intellect and inclinations, it is not necessary that a person who has written books, articles or essays and claims to be a scholar is truthful.

Print this Article                Email this Article                Comment on this Article