Gurbani’s Guidance and A Sikh’s Destination – R.K. Singh Janmeja
R.K. janmeja (Meji) Singh, Ph.D.
Abstract
I intend to discuss the basic concepts of Gurbani and their implications for our behavior. It gives us a road map but we can not reach our destination either at looking or memorizing the map. The Sikh spiritual practice is not just understanding the meaning of Gurbani. The spiritual practice is Simran (Meditation on Naam) that creates love for Naam (Waheguru) that is all pervasive. Our spirital journey can be facilitated by Kirtan, Sangat and Sewa. Simran inspires us to be involved in such activities. SUNIA MANIAN MAN KEETA BHAO ANTAR GAT TEERATH MAL NAOH. Listening, then incorporating Naam within creates love for the Beloved and with love we go through an internal pilgrimage that washes away our Haumain dirt and debris that we collect by our Haumain motivated deeds. This loving devotion brings us closer to Naam. We begin to perceive Waheguru in every one and every thing. The destination or purpose of Sikh Spiritual practice is to merge with the beloved and live in a state of bliss. Anand Bhia Meri Maeh Satguru Mein Paya. Satguru that is described in the Mool Mantar. Once we merge with the One then any kind of discrimination and sense of duality is gone and one serves every one with love because one sees the Beloved in every one. Even to go on this journey is a blessing by Waheguru’s grace. I can not will it to do so. Describing Gurbani as a social movement or remembering the history of great Sikhs can be an inspiration but that can not take us where we want to go. These are the manifestation of our arrival at our destination.
Video of Presentation
Body of the paper
*Gurbani’s Guidance and a Sikh’s Destination
**R.K. janmeja (Meji) Singh, Ph.D.
Wahguru Ji ka Khalsa
Waheguru ji Ki Fateh!
Thank you Dr. Gurinder Pal ji, Dr. Inder Mohan ji and the organizing Committee of this conference for inviting me to share some of my observations, experience and thoughts with Guru ji’s payari and Saaji Niwajee Sadh Sangat ji. First of all I would like to congratulate you for creating a great edifice of the Gurdwara Sahib of San Jose and creating a model Gudwara in spirit, i.e., The Sikhs (students) come to Gurdwara (door of the spiritual teacher) to get spiritual instructions from the Guru.
Organizing a conference like this today creates the true spirit of the Gurdwara.
Gurbani is a Guide that helps one wade through the trials and tribulations of one’s inner journey. Talking about this journey is like describing the adventure through an enchanted universe that is alive with mysterious sounds, landscapes, plants and flowers, whispering waterfalls, majestic mountains, enchanting animals, beautiful birds, frightening demons, attractive beauties, deserts, destructive and devastating forces (Bhav Sagar-the frightening ocean) . Every time you walk a trail through it you are totally intoxicated with the sounds and sites. Each time you have a different experience, you find new constellation of meanings in each thing you have experienced before and understood it quite differently. Therefore what I may be saying today may be different even contradictory to what I might have said yesterday and what I may say tomorrow. I am a work in progress. Some of what I say may be similar to your experience and some may be different. In any case description of such an experience is always incomplete and indescribable:
Balehari Kudrat Vaseha Tera Antt Na Jaaee lakhia
Sacrifice unto the one who manifests It Self in Its Creation
Its limits are unfathomable and can not be counted
– Baba Guru Nanak, SGGS*** 469
Traveler’s Make Up
The physical and psycho-spiritual make up of the person who is embarking on an internal spiritual journey for personal transformation include the body, the senses (Gyan Indrian), the instinctual needs, the mind, discerning faculty (Surt) and spirituality.
Body: According to Gurbani the physical body is made of five elements. Those five elements are: 1. Agni (fire) 2. Pani (water) 3.Vayu (air) 4. Dharti (earth) 5. Akash (space)
Gyan Indrian (Sensory Apparatus): The five sense organs one uses are: 1.eyes to see. 2. Ears to hear. 3. Nose to smell. 4. Tongue to taste 5. Skin is to feel. Through these five an individual experiences different objects and people in the environment. One also develops emotional experience of pain and pleasure.
Instinctual Needs 1. Survival: the new born needs to survive on its own. It learns to breathe on its own and have to have nurturance that the mother provides. Its Gyan Indrian begin to make connection with the world. The milk nurtures the body. Tongue tastes the milk, the lips feel the touch sensation, hands begin to feel the body of the mother, infant’s eyes see her; the infant begins to recognize the mother and gradually begins to develop a sense of the world around it. If the infant receives nurturing in a loving environment it begins to develop a sense of the world as a secure, trust worthy and loving place. The infant will give back to the society as an adult what it received during the formative years:
Mera Mujh Mein Kuch Nahin
Nothing that I have belongs to me
What ever I have is yours
To give back to you what belongs to you
Do not cost me a thing.
– Bhagat Kabir, SGGS 1375
2. Instinctual need is to preserve the species. This is expressed through the sexual impulses of the body’s reproductive functions. As the individual matures it creates attraction toward the sexual mate. How a person fulfills these needs also depends on the experience the infant had in relationship to its care givers during the formative years.
Mann (Mind): The senses only bring in the data. The mind interprets the sensory data. It creates an emotional response to the physical interaction and also develops understanding of the environment. When we hear very moving music we do not say my ears enjoyed the music rather we say I enjoyed the music. The new born gradually begins to create a sense of the world around it. If the infant gets proper nurturance in a loving environment it begins to develop a secure and loving intellectual and emotional connection with the world. The brain begins to store the emotional, intellectual and spiritual memories. In fact this process begins before the birth as soon as the person is conceived because the mother’s state of mind, spiritual sense and what she eats and drinks and her emotional experiences during pregnancy directly affect the infant’s physical, emotional and spiritual health. Mann is developed according to a person’s experience and it can be described by the quote below:
Mann jogi mann Binse Beogi
Mann Samjhe Gunn Gaeh
Mind is yogi mind longs to meet the Beloved
Mind understands and Mann sings the praises (of the Beloved).
– Baba Guru Nanak, SGGS 1125
Surt: It is Mann’s awareness. Sikh’s Surt is influenced by Gurbani:
Sabad Guru Surt Dhun Chela
Shabad (Guru’s Word) is the Guru
Surt tuned to Shabad is the Disciple
– Baba Guru Nanak, SGGS
The Sikh’s Surt is tuned according to the Shabad of the Guru. This can transform a Sikh into Gurmukh because the Surt influences Mann to follow the Guru’s Shabad. The above quote is from Sidh Ghosht- Guru Baba Nanak’s conversation with the Sidha’s. The Sidh Asked
Kavan Mool Kavan Matt Vela
Tera Kavan Gur Jis ka toon Chela
What are your roots (spiritual tradition) what is the time of your awareness?
Who is your Guru and who are you a disciple of ?
Baba Guru Nanak answered
Pawan Aranbh Satgur matt Vela
Sabad Guru Surt Dhun chela
The breath was the beginning
Satgur’s (The Creator’s) awareness was the time
Shabad (Guru’s Word) is the Guru and Surt tuned to the Shabad is the disciple
Matt: It is the discerning ability the individual develops on the basis of learning, e.g., Mann Mat and Gur matt. Manmat is when mind follows the dictates of Haumain and its five extensions Kaam (lust), Krodh (anger), Lobh (greed), Moh (attachment) and Hankaar pride). Gurmat is when the Surt is tuned to the Shabad and Mann is guided by Gurbani. Gurmat helps the person to steer her/his way through the life’s journey according to Gurbani and transforms one in to a Gurmukh, one who follows Guru’s instructions.
Spirituality: It is the essence of an individual’s being. My Atma (individual soul), the fragment of Param Atma (The Supreme Soul). It is my individual self separated from Param Atma. It is a meta-meaning of mind’s perception of the experienced world around us. It is to revive the memory of the One we are separated from. It is the spirit that reflects and experiences the meaning of our very existence. Who am I? Where I come from? What is the purpose of my life? Where am I going after death? This is our spiritual essence that yearns to know It Self; the spiritual quest. The extent and nature of spiritual awareness determines our conduct in relationship to others and our environment that can bring a state of Anand (bliss) or suffering for the individual as well as to those who one interacts with on this planet. Obtaining intellectual awareness can be an empty philosophical quest or it could be a loving spiritual experience that reflects our yearning to meet the Beloved we got separated from at birth. The nature of this awareness would reflect in our behavior. For a Sikh Gurbani says:
Dinn Rein Naam Dhiaenda Phir Paeh Na Moa
Jis Te Upjia Nanaka Soee Phir Hoa
By meditating on Naam day and night one does not die
One merges with the One from where one was created
– Sri Guru Arjan Dev ji, SGGS 1193
Jeon Jal mein Jal jai Khatana
Teon Joti Sang Jot samana
As water merges into water
So does light merges into Light
Sri Guru Arjan Dev ji, SGGS 278
Gurbani Guidance
Ik Onkar: There is one Creator that manifests It Self in Its Creation. Very often it is wrongly translated as there is one God. Such a translation is incomplete and misleading.
If there is one Creator who manifests It Self in every thing and every one the implication is that the essence of all creation is the same spirit. There is a spiritual unity in the universe, every one and every thing is sacred. Mool Mantar describes the attributes of such a Creator. The Creator is immanent as well as transcendental. The question arises, if the essence of all of us is the same then why there is duality and so much conflict and violence?
Haumain (I Am) is the answer: No body really knows why Creator decided to expand Itself and create the Universe. Mystics think that the Creator wanted to know and experience It Self therefore created the other. Gurbani describes the act of Creation as an extension of love:
Arbad Narbad Dhandhu Kara
For eons, there was nothing and there was neither earth
Nor the sky; only the Creator’s Infinite Will was
And there was neither night nor day
Neither the sun nor the moon
And the Creator was seated in Its Absolute Trance
……………………………………
And there was not one to utter, “Lo, there is also another.”
The Creator only It Self was in Absolute Bliss and
Prized only Its own glory
…………………………………………………..
And from the Absolute Self It became Manifest
No one knows the Extent of my Creator
And, it is through the Perfect Guru (the Creator)
That it is revealed unto us. Says Nanak:
They who are imbued with Its Truth
Are intoxicated with Its wonder
And thus wonderstruck, they sing ever Its praises
– Baba Guru Nanak, SGGS 1035
In Asa Di Vaar it is stated:
Aapee Ne App Sajio Aapee Ne Racheo Naon
Dooi Kudrat Saaj Ke Kar Asan Ditho Chao
It manifested It Self then Created Naam (Name)
Secondly created Nature (Creation) and
Enjoys being in it with loving tenderness
– Baba Guru Nanak, SGGS 463
Naam is the Creator:
Naam Ke Dhareh Sagla Jant
Naam Ke Dhare Khand Brahmand
Naam created all the creatures
Naam created continents and the universes
– Sri Guru Arjan Dev ji, SGGS 284
Each of us is a part of this Creation. Since Creator Spirit is embodied in my body it gives me a sense of my individual self Haumain that literally means “I am”. The purpose of embodied spirit is to experience itself in the form given to it and ultimately merge with the Source. That is why a person is given the senses (Gyan Indrian), brain and mind to experience the world around us. The problem arises when a person gets attached to one self (Haumain) and forgets the One spiritual essence Naam that is the Source that manifests Itself in Its Creation. Not only one gets attached to Haumain one begins to become its slave. One begins to get attached (Moh) to what one has. One wants to accumulate more because of one’s sense of insecurity (greed). One becomes proud of what one has and what one achieved (Hankar). If some one interferes with one’s pursuits or does not treat one the way the person wants them to treat her/him then one gets angry and violent (Krodh). What was a gift of love (Ishk Majazi-temporal love) for the partner in recreating life and preserving the creation with love is transformed into lust (Kam). Sexual hunger becomes a goal in itself. Kam, Krodh, Lobh, Moh, Hankar and Nimrta (Self Abasement or humility) keep us away from realizing our goal to merge with our Beloved Source from where we were separated. On the other hand five Gun (virtues) Sat (Truth), Santokh (Contentment), Daya (Mercy or Charity) Dharam (Living with spiritual consciousness), and Khima (Forgiveness) bring us closer to realizing spiritual unity and merging with the Beloved Naam.
Changiaeen Buriaean Vache Dharam Hadoor
Dharam Raj watches our good or bad deeds
It is according to our Karma some get closer and some get distant
(from the Beloved Naam).
– Baba Guru Nanak, SGGS 8
The Spiritual Reality:
Gurbani reminds us:
Mann Toon Jot Saroop Hain Apna Mool Pachan
Mind you are the manifestation of the Light recognize your true nature
– Sri Guru Amar Das ji, SGGS 441
0r as Christians say
Know Thyself
Or Jewish Deuteronomy
And you shall love yourself
For you are a spark of the Divine
Haumain is described in Gurbani:
Haumain Eha Jat Hai Haumain Karam Kamai
Haumain’s nature is to accumulate Karma.
Haumain has the bondage of the cycle of transmigration
– Sri Guru Angad Dev ji , SGGS 466
Without Haumain I may not make any effort. It is Haumain that makes me look for food, relationships and get engaged in life pursuits. Nevertheless if I only stay involved in satisfying my Haumain needs and forget who I am and the essence of my very being then I am sleep walking and trip over at every step of the way and keep on hurting my self and whatever or who ever comes in my way. I just follow the dictates of my mind (Manmat) influenced by Kam, Krodh, Lobh, Moh and Hankar. Then it is like meaninglessly going in the cycle of birth and death.
Haumain Dhirag Roag Hai Daroo Bhi Is Mahe
Haumain is a horrible disease but the cure is also within it.
If the Creator be in grace It can help one practice Guru’s Shabad.
– Sri Guru Angad Dev ji, SGGS 466
One can enjoy the Haumain experience if one remembers who one is (Naam) and incorporates Guru’s Shabad within one self.
Hassandian, Khadandian, Khawendian,
Pehnandia viche Hoveh Mukt
One can achieve salvation while enjoying,
laughing, playing, eating and dressing up
– Sri Guru Arjan Dev ji, SGGS 522
One should avoid:
Baba Hoar Khana Khushi Khawar
Jit Khadeh Tan Peerieh Mann Mein Chaleh Vikar
That eating is useless
that creates pain in the body
and mind is possessed with wrong thoughts.
– Baba Guru Nanak, SGGS 16
Hukam (The divine Order): In the very beginning of Jap Ji Sahib (One of the morning recitations for the Sikhs) Baba Guru Nanak asks:
Kiv Sachiara Hovieh Kiv Koora Tuteh Paal
How can one become Real (Such or Naam)
and break down the wall of falsehood (that creates separation)
Baba Guru Nanak, SGGS 1
Baba Guru Nanak answered:
Hukam Razai Chalna Nanak Likhia Naal
Walking the path following Creator’s Will
And the Divine Order will accompany you.
In the next Pauri Baba ji describes the Hukam (Divine Order):
Hukmi Hoven Akaar
Because of Divine Order every thing came into being
One can not describe the Divine order
All Creatures came into being because of the Divine Order
Because of the Divine Order one achieves high status
It is because of Divine Order one can achieve higher or lower status
Because of Divine Order one suffers pain or enjoys comforts
There are some who are always in a spin of suffering
There are others who are blessed (liberated from this spin of suffering)
Every thing is according to Divine Order
There is nothing out side of it
Nanak says if one understands Hukam
Then one does not make Haumain based claims (That I am the doer)
If I understand the Divine Order then I know that I am a part of it. Causality is too complex and multidimensional. The way I am I did not will to become what I am. Therefore, I realize that every one else is also an outcome of the Divine order. When I look back on my life it is obvious that I am a Sikh because I was born in a Sikh family. I developed my interests, abilities and sense of being by all the comprehensible and incomprehensible factors that impacted my life. Life experiences are just life experiences. There is no concept of sin in Sikhi as in Judeo-Christian- Islamic religions. In fact if the Judeo-Christian-Islamic religions truly believe in God’s Will or Allah’s Raza then why the individual is held responsible. Any punitive or moral judgments are based on my “ignorance” and attachment to my Haumain. Gurbani says,
Bura Bhala Ticher Akhda Jichar Hai Doey Maeh
One speaks of good and bad as long as one has a sense of duality
(created by the attachment to ones Hamain experience).
If one lived according to Gurbani then one lives with a sense of gratitude for the blessings one has and with compassion for those who are suffering because of the kind of role they are given in life, also compassion for oneself. One avoids making punitive value judgments toward one self or others. One experiences and learns from one’s experience and moves on.
One does not give credit to one self for ones successes nor looks down upon those who have less because we do not have any thing because of our own power or prowess:
Akhan Jor Chupeh Na Jor
(I have) no power to speak, or to do meditation
Nor (do I have) power to collect wealth and rule
Nor the power to control the disturbed mind
(I have) no power to awaken the soul
Nor to reflect on the Divine Knowledge;
Nor the power to find the way
Nor to get release from the bondage,
The one who has the power exercises it
Nanak, none is high or low
– Baba Guru Nanak, SGGS 2
Guru Arjan Dev ji says:
Jit Jit Laye Tit Tit Lagna
Na Ko Moorh Nahin Ko Siana
Where ever one is placed there one serves
There is no fool or a wise man
– Sri Guru Arjan Dev ji, SGGS 5
Personal Responsibility (3): If there is no good and bad, no sin and virtue, if it is God’s Will (Bhana, or Allah’s Raza) or the product of the Divine Order; does that mean that one should not do any thing to improve one self or the world around? Not at all! It only shifts the focus from reward and punishment to understanding and directing our efforts to make improvements according to our understanding of the Divine Order (Hukam). If the plants in your backyard are dying do you beat them up to make them grow and bear fruit? Of course not, you try to understand what is lacking; is it lack of sun, water or nutrition and you provide the plants what it needs. Similarly, we need to understand the human behavior and provide the growing individual that will help them grow physically, emotionally and spiritually.
As an example, we know if a pregnant mother gets pre-natal care and appropriate loving nutrition then she would develop better attachment to the new born and the individual will grow up to be a loving individual. If an unwed mother gets pregnant whose life style is disapproved and a moral judgment is passed on her leading to punitive action, such as, withdrawing financial aid or rejecting her because she committed a “sin” then this contributes to the destruction of two lives; the mother and her child.
Therefore, our responsibility is to understand the Divine order and create a culture that promotes love and compassion and not fear, punishment and violence against people who do not live according to man made values.
I have friends that are blessed with great intelligence. They grew up in house holds that could afford to send them to great engineering institutes and they are able to improve the physical environment by building roads, bridges, water distribution system and on and on. Similarly we know a lot about human behavior and we can build educational and cultural institutions that can promote creating loving and compassionate individuals.
The Destination
The destination of the Sikh spiritual practice is not to go to heaven or wonder what is going to happen after death. The destination of a Sikh is to reduce the attachment to Haumain and merge with Naam ( Waheguru ) while one is alive. One begins to experience Waheguru every where and in every one.
Sikhi Marag is a path that one follows every moment to go toward meeting and emulate the Beloved and ultimately merge into the Beloved Naam Waheguru. It is not Sikhism, a doctrine, theory or a poetical or religious system (2,4). It is a path that liberates one from suffering when one is alive and brings peace and tranquility to the world around one. Some aspects are described above. The organized ritualistic religion is not the Sikh Path.
In Gurbani it is described:
Sarab Dharam Mein Sresht Dharam
Har Ka Naam Jap Sresht Karam
The Supreme Dharma is Creator’s Naam
Meditating on Creator’s Naam is the supreme blessing (Waheguru’s Grace)
– Sri Guru Arjan Dev ji, SGGS 266
Kamai (Pratice)
What are the ways one could meet the Beloved and be one with the One? It is Love for the Beloved. As all of us know one does not begin to love some one without knowing the person. After one knows the attributes of the beloved it begins to create attraction. If the beloved is inspiring the love continues to grow. The Gurbani says:
Sache Naam Ki Laageh Bhookh
Ut Bhookheh Khai Cjhalieh Dookh
One develops appetite for True Naam
Without appetite one is destined to suffer
– Baba Guru Nanak, SGGS 9
Do we crave for Naam? It is the sure test if we are following Gurbani spiritual path. If we do not then all kinds of rituals and appearances or prayers are not going to bring us closer to our Beloved. To know our Beloved we need to know from some one who has experienced this appetite and can describe the Beloved:
Balehari Gur Aapne Deohari Sad Bar
Jinn Manas Te Davteh Kieh karat Naa Laagee Var
I am sacrifice unto my Guru (Creator) every day and hundred times over
Who transformed humans into Devtas (gods) and took no time at all
– Baba Guru Nanak, SGGS 462
Gurbani is written in the first person and describes experiences of the persons in Sri Guru Granth Sahib who has experienced and described the beloved for our benefit:
Dhur Ki Bani Aaee Tinn Saglee Chint Mitaaee
This Bani came from the Source and alleviated all the obsessive worries
This Bani came from an intense love for the Beloved. This is the kind of appetite that brings us closer to the Beloved:
Ik Ghari Na Milte Taan Kalgug Hota
Hun Kad Milieh Mareh Bhagwanta
If I am separated from you for a moment it is like Kaljug (Dark Ages)
Oh my deity full of blessings, when am I going to see you again?
– Sri Guru Arjan Dev ji
Ajj Na Sutti Kant Seon Mera Ang Mure Mur Jaeh
Jaeh Pucho Dohagni Tum kit Rein Behaeh
I have not slept with my Beloved tonight my body is in aches and pains
Go and ask the ones who are separated for ever how they spend their nights
– Baba Sheikh Farid ji, SGGS 1379
These Gurus, Pirs and Bhagats described the beauty, grace and the boundless love they have experienced of the Beloved that may inspire us to get to know the beloved. It is not they are praising Waheguru because Wahguru needs to be praised. It is their experience of their beloved. Listening (Sunia) to their description may create appetite to get to know the Beloved.
Bani Guru Guru Heh Bani Vich Bani Amrit Saareh
Gurbani Kahe Sewak jan Maaneh Partakh Guru Nistaareh
Bani is the Guru and Guru is Bani, all the nectars are in it
What Gurbani says and the devotee incorporates it then devotee beholds Waheguru
– Sri Guru Ram Das ji, SGGS 982
Through getting to know Waheguru by listening to Gurbani (Sunana) and incorporating it through Simran (meditation) creates the love (Bhao) to meet the Beloved.
Suniah Maniah Mann Keeta Bhao
Antar Gat Tirath Mal Naoh
Listening and incorporating it creates love in the mind
With this (loving devotion) one goes on an internal pilgrimage
And takes a cleansing bath to remove the (Haumain) dirt
– Baba Guru Nanak, SGGS 4
Gurbani is expressed in beautiful poetry. To enjoy its beauty one needs to understand it and the beauty of its composition and the depth of its language. It is set to music (Raag). The understanding of music and performing music with love (Kirtan) enhances the impact on our mind and spirit. It means that the Sikh should study the poetical and musical forms. The poetry expresses the emotions and music translates that emotion into musical form. In brief it helps to keep the company of the fellow travelers on Sikhi path (Sangat), listen to and sing Gurbani. Beloved’s love inspires a Sikh to serve every one and loses the sense of the other. The Sikh has reached their destination.
Visar Gaee Sabh Taat Paraee
The sense of the other is vanished
Since I have been blessed with the company of saints
Foe and stranger there is none
I am at peace with every one
Whatever the Divine do I abide by it
This is the wisdom I have received from the saints
The Creator (Waheguru) exists in every one
Perceiving this Nanak is in a state of eternal bliss
– Sri Guru Arjan Dev ji, SGGS 1299
Waheguru ji ka Khalsa
Waheguru ji Ki Fateh!
________________________________________________
*This presentation was made at the Gurdwara Sahib in San Jose, California on August 25, 2012 at the celebration of Parkash Diwas of Sri Guru Granth Sahib ji.
** Meji’s website Humanliberation-meji.com
*** SGGS: Sri Guru Granth Sahib page number
**** I am immensely grateful to Dr. Joginder Singh Ahluwalia for reviewing the paper
and Inserting the Gurbani page numbers and also to Ms. Elizabeth Wagner for
editing this presentaion.
Following are four of my writings that discuss at length the statements I have made in my presentation:
- Singh, R.K.J. (2005), Gurbani Translation and Interpretation. This presentation was made at the inaugural conference of the Punjabi Literature Publication Trust of America to honor Giani Jang Singh ji and Mr. Azad Jallandhri.
- Singh, R.K.J. (2009), Beyond Interfaith Dialogue, WWW Human liberation-Meji.com
- Singh, Meji, (2004), A Sikh’s Paradigm for Universal Peace, Pavior, Walnut Creek, California. Chapter 13, Hukam: The Divine Order; Personal Responsibility and Sin: A Psychological Perspective
- Singh, R.K.J., On Being a Sikh; Sri Guru Nanak Dev ji, the Sikh: Summary of the presentation made at San Jose State University during Sri Guru Nanak Dev ji’s birthday celebrations (2005)
Author Bio
R.K. Janmeja Singh, Ph.D. (Meji): From 1991 to 2007: Adjunct Professor of Psychology at the University of California, Berkeley. He is the Founding President (!993‐ 2001) and currently the Chief Psychologist at Portia Bell Hume Behavioral Health and Training Center, Concord, California. He was the Assistant Director of the Post‐graduate Center for Training in Community Psychiatry at Berkeley (1966‐82). He was the Dean of Rosebridge Graduate School of Integrative
Psychology (1986‐96). For two years he worked for Boston State Hospital and for twenty years for Community Mental Health Programs. He has provided organizational consultation to hundreds of non‐profit and business corporations. He was recognized by the Surgeon General of the Army for his 17 years of Consultation to Letterman Army Medical Center. In 2007 the Oxford Symposium gave him the award for his contributions to family counseling in schools.
He is the Founding President of Inter‐faith organization Ik Onkar Peace Foundation (2002‐2006). He was one of the founding members (1964), Secretary (1973,78 &79), Chairman (1974,75) of the Sikh Center of San Francisco Bay Area, El Sobrante Gurdwara. He taught Sikh Scripture Gurbani at the Gurdwara from 1990 to 2004. He was the founding Trustee and Secretary of the Sikh Foundation of North America, Redwood City, California (1966‐74). Since 1996 he has served as a judge for the International Youth Symposium organized every year by Sri Hemkunt Foundation of New York.