“Wherever I look I see the Divine Light residing as the Union of Shiva and Shakti.”
– Guru Nanak Dev ji (Guru Granth Sahib, 21)
The Union of Shiva and Shakti
In this painting of Shiv-Shakti, the Spiritual Dimension is represented by Shiv ji, and the world, the Material Dimension is represented by Shakti ji.
Shiva and Shakti are the Spiritual and Material Forces of the Universe. In this painting, the Spiritual Force, Shiv ji, is represented by the open and spacious Cosmos and the Material Force, Shakti ji, is represented by the concrete and natural Earth.
These Forces have been personified and shown embracing each other because they are complementary forces. They work in unison, side by side.
Guru Nanak Dev ji ki bani –
ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥
Wherever I look I see the Divine Light residing as the Union of Shiva – Spirit – and Shakti – Matter.
(Guru Granth Sahib, 21)
The Saints viewed the world as created by the Union of Vishnu ji/Shiv ji (father spirit, paternal, patterns) and Lakshmi ji/Shakti ji (mother matter, maternal, materials).
When a Pattern is imposed on a Material, then it gives birth to beautiful shapes and forms. You take a stamp (pattern), add some ink (matter) and press it on some paper and you get beautiful shapes.
Similarly, when Spirit penetrates Matter, it gives birth to life, to Us, because we are composed of matter and spirit.
Our Body is made of Matter and our Mind is all Spirit.
Our Body consumes Material as Food and relies on Matter to survive. Our Mind consumes Spiritual as Food and relies on Spirit to survive.
(It is even more intertwined as our Body is organized according to certain Patterns of information and our Mind is projected from (brain) Matter, which in itself is ordered according to certain Patterns, which have evolved over millions of years.)
So we are children of the Great Father Spirit and Great Mother Matter.
You may call them Spirit/Pattern and Matter, you may call them Vishnu ji and Lakshmi ji, you may call them Shiv ji and Shakti ji, or you may call them Mahakal ji and Kalika ji.
ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥
Mahakal ji is my Limitless Father, Devi Kalika ji is my Mother.
– Dasam Granth
Regardless of what names you give the spiritual and material dimensions of life, these are not phenomenon that you can just read about and know. They must be tasted within the body.
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“If blood gets on one’s clothes, we say the garment has become polluted. Those who suck the blood of human beings, how can their consciousness be pure? Guru Nanak Dev ji says [perform Responsible Actions and] Meditate on the Name of the Supreme Consciousness, with a pure heart. Everything else is just a pretentious display, and the practice of irresponsible actions.”
– Guru Nanak Dev ji (Guru Granth Sahib, 140)
Guru Nanak Dev ji – Supper at Bhai Lalo ji’s House
In my latest Sikh Painting, Guru Nanak Dev ji demonstrates that Bhai Lalo ji’s bread, earned through Responsible Actions and Meditation, is dripping with Milk. It nourishes everyone around Bhai Sahib, who bows to the Guru. Whereas the bread of Malik Bhago, earned through irresponsible actions, is dripping with Blood. It sucks the blood of those around Malik Bhago, who is looking shocked by the revelation. Standing behind Guru ji, Bhai Mardana ji watches the miracle in awe.
Painting Guru ji’s Four Symbols
Ever since I learned that Guru nanak dev ji wore Four Symbols – Topi, Seli, Tilak and Mala I always wanted to paint Him with these symbols.
Guru Granth Sahib ji and our Puratan Itihaasic scriptures all talk about Guru ji’s 4 symbols. Bhai Kahn Singh ji’s Mahan Kosh also mentions them.
These were Symbols worn by Saints of Medieval India, those who taught Bhagti.
1. Topi is an Old Style of Cap. In puratan art, we see Guru Nanak Dev ji depicted with 3 styles of Caps, which people wear in Himachal Pradesh, Tibet and Afghanistan, in the modern day.
2. Seli is a Black String. Sometimes worn on the cap, sometimes around neck (like a necklace or like a gatra), sometimes both. No current practice of wearing such a string exists in modern day. But it is spoken of and depicted in ancient literature and art.
3. Tilak is a Forehead Mark. It can be seen amongst Sadhus in modern day.
4. Mala is a Rosary. It’s well known today as a Tool for practicing meditation.
Hidden Away in History
This knowledge is nowhere to be found within our community. No one knows about it or talks about it. Even I didn’t know and when I found out, I was taken aback and it caused me to reflect on our situation. I recognized the need within the community of more knowledge and more historically authentic paintings.
Seeing this need I thought I should do a painting where Guru ji is wearing His 4 symbols. However I thought people do not see Him as such and would not want to own such a painting.
To be honest, at that time I did not see Guru ji with His 4 symbols either however I knew that the current style of turban we see him in, is a modern invention.
Meditating on Guru ji
So I started drawing Guru Nanak Dev ji everyday with seli and topi (I would later add the tilak and mala as well). At first it seemed odd. The drawing looked like Guru Nanak Dev ji and looked familiar however it also looked strange at the same time.
Nonetheless I was fascinated by Guru ji’s appearance.
I drew him more and more. Many of these sketches I later shared on my social media.
As I drew Him my mind was absorbed in His feet. In moments of complete absorption, I knew what I was drawing was the Guru and that He was guiding me to draw Him. So despite having reluctance and reservations, I carried on doing this process.
Days and nights I meditated as I drew Guru Nanak Dev ji. If I went out, I would park my vehicle and draw him for 40-50 minutes or so.
In those moments I felt like –
ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥
Raja Ram ji, wherever my Guru goes, that place is the most beautiful to me. (Ang 450)
I was in bliss.
This went on for a year or more, I can’t remember. Every time I would go somewhere I would take my sketchbook and draw Guru Nanak Dev ji in seli, topi, tilak and mala, while meditating.
It got to the point where sometimes my eyes would tear up as I enjoyed the emotions of the meditation.
Sikh Art for Gurpurab 550 Years
A few months ago I heard the community was celebrating Guru Nanak Dev ji’s 550th Gurpurab and I thought what better way to showcase the 4 symbols of Guru Nanak than to paint something for the 550th Gurpurab.
Several years ago I had started a painting of Guru Nanak Dev ji with seli topi holding the roti of Bhai Lalo ji and the roti of Malik Bhago, and showing the difference between one who performs Responsible Actions and Meditation, which nourishes the calves around them, and one who performs irresponsible actions which sucks the blood of the beings around them.
Originally I had Guru ji wearing wearing seli topi however part way through the process I changed it into a turban. Although I made progress on it, I started to lose interest and I stopped working on the painting.
I had tampered with my original vision, which came from Guru sahib and changed it to a turban to appease the insecure part of myself. In hindsight, that was not a good idea. (This was many years ago.)
After the past few years, after my experiences of drawing Guru sahib, I went back and changed the painting back to seli topi and it rejuvenated the painting.
The inspiration that came from that allowed me to do significant amount of work on the painting in a short amount of time.
Lessons Learned
The lessons I learned, I still try to ingrain them deeper into my being because the mind wanders from Guru ji’s teaching.
Guru ji said to not worry about other people, to let go of insecurities and to simply focus on Him. I would lose sight of this and He would again come and tell me to focus on what He said.
During the month of October with Diwali coming up ahead, I started to translate Guru ji’s bani on a daily basis and each day I would contemplate His teachings and focus my mind on Ram naam.
Doubt and fear are activities of the mind. They are like waves in the ocean. They come and go. This was the insight that came. I felt it deeply within.
Over my journey as an artist, Guru ji has taught me to dive into the ocean and taught me to swim as a free spirit alongside His other fish.
Some people say to keep spiritual experiences private, hidden from the public. While I keep almost all of them to myself, sometimes it becomes necessary to share a few with you guys so that you can understand the evolution in my art, and where it is coming from.
Of course there are people who will never understand this state of being nor the evolution that follows it. But for most people, it may be necessary from time to time, to explain the art, to add context to the image, so that they can enjoy it better.
About the Painting
This is a Puratan Style painting of Guru Nanak Dev ji, where Guru ji is dressed as he is shown in Puratan Sikh Art.
The style of painting is Puratan as well, but from Italy. I am a big fan of the Master Artist, Caravaggio, a 16th century artist, from the renaissance period of Italy. I have learned many things from him, despite never meeting him.
You can see his direct influence on my painting of Guru Arjun Dev ji’s martyrdom.
There is a famous painting of Guru Nanak Dev ji by Ustaad Sobha Singh ji, where Guru ji is shown blessing the viewer. Whereas Sobha Singh ji set a modern look for Guru sahib. I wanted to take the viewer back to Guru ji’s Puratan look, perhaps His original historical look, and show that off to newer generations.
So I painted the puratan look of Guru Nanak Dev ji that we see in Janamsakhis of 1700s, but with the puratan style of Ustaad Caravaggio ji from 1500s.
With that I hope I have given you guys a glimpse into our history with this piece.
The intention is not to offend anyone’s faith or belief system but simply to express our Itihaasic relics and artifacts that show us our past, and move forward under the guidance of Guru ji.
Bhagat, do you think Sikhs should wear a Seli and Topi?
The tradition of Seli and Topi was changed by the sixth Guru to that of Gatra and Dumalla (see Gurbilas Patshahi 6).
My intention here is only to show Guru Nanak Dev ji’s historical form and appearance, not to suggest to anyone to wear it.
My message to the community is to follow Guru ji’s teachings to us, in His sixth form, and continue to wear a Turban and a Sword belt as per His instructions.
If you don’t wear a Turban, my message to you is – start to think about where you belong, and who you worship. If you worship the Gurus then understand the depth of their message and the importance of the traditions they started.
When we go to the Gurudwara and benefit from a free meal, we should first think – “Am I performing responsible actions and meditation?” and then think – “Am I giving back to the Guru’s tradition by wearing the physical appearance that He blessed me with?”
If we benefit from one sikh tradition, langar tradition, but do not give back into the community by following other sikh tradition of maintaining uncut hair and turban, then we must take a serious look at our life.
In my view we should all wear turbans over our long hair, as that is Guru ji’s order. But it is also important to share Guru Nanak Dev ji’s original appearance, as it revealed itself to me in puratan literature and puratan artwork, and then in my Being.
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“Those who die to the World and become alive in the Presence of Ram, merge into the Formlessness of Ram. Those who remain Pure – Truthful, Responsible and Blissful – in this world, they never fall into the terrifying ocean of Meaningless Suffering. My Ram, this is the Milk we ought to churn! Through the Guru’s teachings, we can cultivate a steady mind, a concentrated mind, free from distractions, and in this way, we can have a drink of the Amrit, the Timeless State of Consciousness.”
– Sant Kabir Das ji (Guru Granth Sahib, 332)
Guru Amardas ji – Langar Seva
Bhagat’s unique painting has depicted Guru Amar Das ji’s physically serving the people around him, the rich, the poor, and everyone in the middle. Guru Amar Das ji’s sikh art prints look beautiful in your living room or prayer room, and bring peace and tranquility. This piece is an inspiration for developing seva bhawana within.
Artist’s Notes
In this painting, Guru Amar Das ji stirs the milk in pure devotion to Hari, while Mata Mansa Devi ji brings forth the rice to add to the milk, to make kheer (pudding). Guru Pita ji provides the spirit and Mata ji provides the material, and together this results in something beautiful.
Stirring the Ocean
Waheguru stirs the Ocean of Milk. From this stirring, come various elements.
One of these elements is Amrit, that Timeless Quality of Consciousness.
The wicked ones try to steal it from the Saints however Waheguru makes sure to steal it back from those who have Enmity within their Hearts and perform Actions laced with Anger, Greed and Lust. He gives Amrit to his Saints, who chant the name of Hari and perform Pure Actions, actions that are Truthful, Responsible and Blissful.
Langar Tradition
Langar is an old Indian tradition. But in the Sikh tradition, it has a very special and significant place. Many stories of the Gurus revolve around Langar, the process, the devotion, the servitude and the pureness of Being, that goes into cooking Langar.
Guru Nanak Dev ji
It is said that when Pita Kalu ji gave Guru Nanak Dev ji a whole bunch of funds to start his own business, the Master of Seli and Topi spent all of it on feeding and clothing Sadhus, the Saints of the Lord.
In this painting, Guru Nanak Dev ji brings Dal (lentil soup) to the congregation, to the Sadhus.
Guru Angad Dev ji
Guru Lehna ji (later Guru Angad Dev ji) demonstrated his devotion, dedication and divinity through Langar. Prior to meeting Guru Nanak Dev ji, Lehna ji was a Guru himself and commanded a following of his own. Despite having such status, he became a mere Servant in Guru Nanak Dev ji’s kitchen. When no one would do the job, he was there in the thick of it, doing the grueling and messy work of collecting materials for Langar. The former Guru became a servant and a part, angad, of Guru Nanak Dev ji, and thus, he was given leadership of Guru ji’s own following.
In this painting, Lehna ji (Guru Angad Dev ji) hands out Chapatis (bread) to the congregation.
Guru Amar Das ji
Bhai Amar ji (also Bhai Amru ji, later Guru Amar Das ji or Guru Amar Dev ji) followed in the footsteps of Guru Angad Dev ji. He meditated on Ram, and performed Responsible Actions, and became a complete servant of the Guru. Guru Angad Dev ji became so impressed by Bhai Amru’s devotion, his dedication and the divinity shining from within him, that he made him the next Guru of the Sikhs.
Guru Ram Das ji
In the time period of this painting, Bhai Jetha ji (later Guru Ram Das ji) has not yet been given Guruship. In the painting, Jetha ji is seen standing in front of the Guru’s house. He collects the Chapatis from Bibi Bhani ji, his wife, the daughter of Guru Amar Das ji, who is cooking them on the hot plate.
Langar Amplified
When Guru Amar Das ji attained the Throne of the Guru, he amplified the Langar tradition and made it a regular part of the community. He required that everyone who wanted to see him, join the langar first before joining the congregation.
Guru ji made everyone, belonging to different social class, caste and religion, sit together and eat together and pray together. He eliminated the tensions between groups and created a heavenly atmosphere.
Even the Emperor of India, Akbar, had to take part in Langar before seeing Guru Sahib. In this painting, the Emperor sits amongst the poor and the Sadhus, the Hindus and the Muslims, and eats off a simple leaf-plate and patiently awaits more servings.
The advancements made by Guru ji made Langar a critical part of Sikh discipline.
Performing Seva, selfless service, in Langar and not being afraid to get yourself dirty in the process, is of great spiritual value, which was demonstrated strongly by Guru Angad Dev ji and Guru Amar Das ji.
Sikhs took this technology that their Gurus brought to them and amplified it even further. Today Sikh Panth is feeding millions of people daily with free meals. This is one of the greatest achievements for not only Sikh community but the whole of mankind itself.
Artistic Process
I started this painting of Guru Amar Das ji back in 2010!
As I painted and re-painted it, it went through many many changes. A big change was the change of setting.
Originally I had imagined the Langar Kitchen set in a building akin to modern kitchens in old Gurudwaras. But later I stumbled upon some resources that suggested that the the setting would be very different from where we cook langar nowadays.
The kitchen would have been built outside, and the langar would have been cooked in the open air, at least for a large congregation.
So I imagined the kitchen under the shade of a large tree, with the sangati eating the langar on one side and buffalo on the other.
There is the creation of the langar (the buffalo), the people who process the langar (the sevadars) and those who consume it (the congregation).
Guru Amar Das ji is cooking kheer, and is flanked by his sikhs, who are preparing the dough and creating chapatis.
Behind Guru Amar Das ji, we see important figures, one of whom is Mata Mansa Devi ji who is bringing rice in her jholi.
I imagined this scene like the scene of Vaisakhi, where Guru Gobind Singh ji stirred the water and his wife, Mata Sahib Devi brought the patashay in her jholi, to add to the water.
In this way, Guru Amar Das ji stirs the kheer while his wife, Mata Mansa Devi ji brings the rice to add to it.
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“Of all religions, the highest religion is to meditate on Hari and perform pure actions.”
– Guru Arjun Dev ji (Guru Granth Sahib, 266)
Baba Deep Singh ji – To Victory
Artist’s Notes
Bhagat’s painting of Baba Deep Singh ji shows him riding to battle, on horseback, leading a jatha of Singhs, with kesari nishan sahibs waving in the sky. Sikh art prints of Baba Deep Singh ji are perfect for your home, to get inspiration to push further and achieve victory in every aspect of your life.
Baba Deep Singh ji’s Iconography
Baba Deep Singh ji rides a Horse named Bali – Sacrifice. He wields a Khanda named Dharma – Responsibility. He holds the Insignia of Gurmati – Guru’s teachings. He wears the Cummerbund of Jat – Self-Control. He wears the Turban of Surti – Awareness – and the turban’s Farla flares above, showing his Mastery over himself and his craft. Together with the Sadh Sangati – the Holy Congregation – Baba ji rides to Mukti – Liberation from the Cycle of Births and Deaths.
Achievements
In his early years, Baba Deep Singh ji spent much of his time learning swordsmanship, getting disciplined, horse riding, and studying Sikh Scriptures.
At 20 years of age, he got married and settled down for a while. A few years later, he helped to make copies of Adi Granth, with Bhai Mani Singh ji. This was back when copies of documents had to be penned down by hand.
At 27 years of age, Baba ji was already fighting under Banda Singh ji Bahadur, in his campaigns against the Mughal government, who had persecuted its people and murdered the small children of Guru Gobind Singh ji.
At age 51, Baba ji served under Nawab Kapur Singh ji. At age 66, he was given leadership of Shaheed Misl, after the 65 squads of Dal Khalsa army were reorganized into 12 Misls.
At age 75, Baba Deep Singh ji was still going on missions, to protect his people, and to save his country from invaders who sought to steal its treasures, kill off the men and enslave its women and children.
Martyrdom
Ahmad Shah Durrani had attacked India multiple times, and Baba Deep Singh ji interrupted his fourth raid. Durrani suffered huge losses and decided to weed out the Sikhs. He demolished Shri Harimandir Sahib (Golden Temple) and filled its surrounding pool with slaughtered cows.
When Baba ji heard of this, he gathered an army of 500 men at Damdama Sahib, Bathinda, and by the time he reached Taran Taaran, the number of men with him had grown to 5000. He then lead the men to Amritsar and fought Timur Shah, the son of Durrani.
It is said that during the battle, the opposing commander decapitated Baba Deep Singh ji and his head fell to the ground. Baba ji picked up his fallen head and continued to fight, his body radiating with both fury and the chanting of Hari. Carrying his head in one hand and his Khanda in the other, he fought until him and his men defeated Timur Shah’s army and dealt a severe blow to Durrani.
Baba Deep Singh ji had vowed to give his life, his head for Amritsar so after the battle ended, he reached the Harimandir Sahib, Golden Temple. He walked over to the edge of the pool, he put down his head, he bowed and attained liberation.
Benefits of Meditation on Baba Deep Singh ji
Baba Deep Singh ji is the son of Hari, the protector of Saints and the vanquisher of Evil. Those who meditate on Baba ji become proficient in martial arts and in their studies. Those who meditate on Baba ji radiate with energy and vitality. Those who meditate on Baba ji forget the distractions and become focused on their goals and achieving them. Those who meditate on Baba ji become masters of their skills and masters of their body and mind. Those who meditate on Baba ji attain Hari, the Master of the Universe himself. They do not have to meditate on anything else, those who meditate on Baba Deep Singh ji.
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“I am blind, you are my walking stick, Hari; your name is Supporter of Saints. I am poor and meek, your name is my support.”
– Sant Nam Dev ji (Guru Granth Sahib, 727)
Bhai Taru Singh ji
The traditional sikh art of Punjab, has always depicted Bhai Taru Singh ji having his scalp removed but it has always missed the key aspect of this story – Bhai Sahib’s internal state. Bhagat’s painting zooms in specifically on Bhai Sahib’s inner state to highlight the importance of meditation. Buy prints of Bhai Taru Singh ji if you are looking for daily inspiration to meditate.
Artist’s Notes
My painting of Bhai Taru Singh ji shows him meditating after his scalp was removed by the Mughal executioner. Admist the darkness, Bhai Sahib reclines back as a beacon of light and shows us that the path to enlightenment is to uphold Dharma.
Who was Bhai Taru Singh ji?
In his early 20s, Bhai Taru Singh ji chose to have his scalp removed rather than give up his religious traditions. He was born 12 years after the passing of Guru Gobind Singh ji and was initiated in to the tradition of the Ten Gurus, through Bhai Mani Singh ji.
In 1700s, Sikhs were being persecuted by Zakariya Khan, who ruled Punjab under the Mughal Empire. Bhai Taru Singh ji and his family would support and provide food for Sikh rebels who wished to take him down.
During this rebellion, Bhai Taru Singh ji was arrested by Zakriya Khan’s police and was tortured. The executioner used a chisel to remove his scalp, however Bhai Taru Singh ji remained absorbed in meditation.
Bhai Taru Singh ji lived after his torture, and continued to meditate and sing the praises of the Lord. He left his body immediately after the death of Zakariya Khan.
Painting Taru Singh ji
I worked on Baba Ajit Singh ji’s painting when I was his age when he sacrificed himself in the Battle of Chamkaur. Then I did Bhai Taru Singh ji’s portrait when I was his age, when he sacrificed himself for the Sikh panth.
It gives me new insights into the mindset of our warrior saints and into my own mind, to paint them at that same point in my life when they made their sacrifices.
I think about what they did at my age and what I am doing. I think about where they were headed at my age and where I am heading. In this way I align my moral compass to the Truth North and follow it.
A great man once said that we don’t get to choose whether we sacrifice or not, we only get to pick what we sacrifice. Sikh Saints followed in the footsteps of the Ten Gurus and sacrificed themselves to uphold Dharma.
So to see our warrior saints side with their Duty, over their own lives, is very inspiring, and fills me up with a fearless spirit.
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