sher_panjabi

taboo

A Sikh can be anyone who wishes to be associated religion or adopt the Sikh way of life.

According to the Sikh Rehat Maryada (Sikh code of conduct), a Sikh is:

Section 1, Chapter 1

The Definition of Sikh :

  Article I

Any human being who faithfully believes in

i. One Immortal Being,

ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,

iii. The Guru Granth Sahib,

iv. The utterances and teachings of the ten Gurus and

v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh

I can hear Keertan and see Keertan happening... HOWEVER it is playing very slowly and therefore poor quality

anyone else finding same problem?

Mod Note: Link taken off as per member request.

Guru Sahib and Keertan is featured at 41minutes in the movie[/size]

For respect of Guru Sahib, only one Saroop of Sri Guru Granth Sahib Jee should be Parkaash in one giving space (i.e. Diwaan).

I went to a Gurdwara in district Jalandar... they had 10 Saroops of Guru Granth Sahib jee - ONE NEXT TO THE OTHER... all Saroops were parkaash and 10 Akhand Paaths were happening.

First of all I got there and thought, "Sat Naam, Waheguru! Where should I do MATHA TEKH???"

I asked the Parbandhak why they have DAS SAROOP of Guru Granth Sahib Jee... they said "ITS FOR EACH OF THE 10 GURUS"

I thought, "RAB BHALLA KARE. Little do they know, that all 10 Guru Sahibaans reside and are Prakaash in the ONE Saroop of Guru Granth Sahib jee!!!!"

Twp wrongs don't make a right.

If another "Sant" sits on a high chair while other Gursikhs and Sangat sit on the floor surrounding him, then it doesn't make it right because I saw another "Sant" doing this.

A True Sant sits in Sangat wishes to be the dust of the Sangat's Feet. Look at jeevan of Baba Nand Singh jee.... and amount of satkaar he gave Saadh Sangat. Dhan Guru, Dhan Guru Piaare.

By the way, what's Akhand Keertan go to do with anything?

bhul chuk maaf

Waheguru Waheguru Waheguru.... is all I have to say.

Why don't "SANTS" sit in the SAADH SANGAT... rather than elevate themselves to sit on a chair while baakee sangat is sitting on the floor.... (obviously exceptions if an individual is disabled or something)

bhul chuk maaf.

I can't see anything?

its got PANTHIC pictures on it, not sure about PANTY PICTURES. lol.

kurtas, when did you see this? Was it a pop-up advertisement?

Two years back our uni did a Langar at Hounslow Gurdwara. I went down one night before and helped do sewa. I was going back to Halls to go to sleep. It was late about 11.30pm.

I was SOOOOO TIRED!! The journey took ages!! Tube delays!

Chalo I got to central, I had to change the tube line so I quickly rushed (coz I wanted to get some sleep before doing Nitnem).

I saw the escalator going up. I thought "THESE PEOPLE ARE SO SILLY, THEY ARE ALL HURRYING ON TO ONE ESCALATOR, WHY NOT USE THE OTHER ONE??"

SO I ran up the escalator.

SAT NAAM!

The escalator was going DOWN!!! NOT UP!

I fell down on the escalotor and it took me a good few moments to get up, because I was slightly startled.

A Gori came and helped me up and said "You Okay"

O Dear! I was sooo embarrassed and everyone was staring! It was Saturday so most people had probably drunk Sharaab BUT I WAS THE ONE ACTING LIKE A SHARAABI! lol

Comments from Learning Zone e-group:

 

This is tragic - the pictures at the above Ajit link speak for

themselves.

How does such treatment of own citizens tie up with the ONE Indian

nation ideal, or be justified under the Indian Constitution ? Also, why

are Panjabis barred from buying land and working in some other Indian

states when Panjab is open to all ?

Clearly devisive ("separatist"?) forces are at work WITHIN the Indian

system and have been at work since 1947. Why point fingers at

outsiders.

We, in the Sikh diaspora with close links with India, are often told

that we do not understand Indian issues and should not comment or

interfere. Perhaps someone from India can explain why such treatment of a hardworking community ?

I am sure the issue will be picked up by UK's Panjabi media.

 

Principal Gurmukh Singh (UK) 

Comments from Learning Zone e-group:

 

This is tragic - the pictures at the above Ajit link speak for

themselves.

How does such treatment of own citizens tie up with the ONE Indian

nation ideal, or be justified under the Indian Constitution ? Also, why

are Panjabis barred from buying land and working in some other Indian

states when Panjab is open to all ?

Clearly devisive ("separatist"?) forces are at work WITHIN the Indian

system and have been at work since 1947. Why point fingers at

outsiders.

We, in the Sikh diaspora with close links with India, are often told

that we do not understand Indian issues and should not comment or

interfere. Perhaps someone from India can explain why such treatment of a hardworking community ?

I am sure the issue will be picked up by UK's Panjabi media.

 

Principal Gurmukh Singh (UK) 

Gurmukho!

Daas has emailed BBC News, Newsnight, Five News, ITN News, Guardian Newspaper, MP Tony Baldry, MP John McDonnell, The Sikh Times, Panjab Radio, Sikh Federation, MP Simon Hughes, and PM Tony Blair.

Benti to all Sangat, please go on different News websites and contact them. Furthermore email as many MPs as you can and most importantly email TONY BLAIR.

Here are a few web addresses and emails:

Contact BBC NewsWatch

Contact Five News

Email Members of Parliament (UK)

Email PM Tony Blair

ITN News Editor: editor@itn.co.uk

Editor of the Guardian Newspaper: editor@guardianunlimited.co.uk

family members picking things from their house before bulldozers come and destroy their homes without giving time to take their personal belongings and possesions.

Sikh women sitting in the street, forced homeless by local authorities

Sikh Women mourning

Sikh population protest agains the injustice and discrimination they are facing

Here's a possible email template you could use to email your local MP:

Dear [MP NAME]

I am emailing you in regards to racial discrimination and abuse of human rights committed by Indian authorities against Sikhs living in Uttaranchal state of India. I am concerned for my Sikh brothers and their families living there. It seems there is no safety. I urge you to please find out from Indian Embassy what is happening and also ask the British Government to seek an enquiry and ask India to restore Human Rights in this state.

I am emailing you photos of the discrimination and human rights abuses committed against the Sikh population in Uttaranchal on 5th January 2005. The news source is: http://www.ajitjalandhar.com/20060105/main1.htm

[PHOTOS]

Sikh being less in population in Uttranchal are being discriminated openly. All the pictures were taken by Ajit's correspondents 1 day ago. http://www.ajitjalandhar.com/20060105/main1.htm

Please help to find out what is happening and put pressure to stop this oppression.

I await a reply from you,

[YOUR NAME]

Guru Piyaari'o, Your Brothers and Sisters need your help!

While we are celebrating the Gurpurb Diwas of Guru Gobind Singh Jee, our Sikh brothers and sisters in Uttaranchal are being attacked, their farms are being destroyed and their being forced homeless.

PLEASE DO YOUR PANTHIC SEWA by EMAILING YOUR LOCAL MP.

Members of Parliament REPRESENT YOU. So GET THEM TO WORK FOR YOU and HELP!

http://www.ajitjalandhar.com/20060105/main1.htm

Sikh homes being forcefully bulldozered down by local authorities

sikh's green crop fields being forcefully destroyed and cleared.

Sikhs beaten mercilessly in Nagar Kirtan protest

Police beaten Sikh Sangat

sikhs protesting against banning of gurpurab's nagar kirtan

Sikh being less in population in Uttranchal are being discriminated openly. All the pictures were taken by Ajit's correspondents 1 day ago.

http://www.ajitjalandhar.com/20060105/main1.htm

What else you need to to wake up?

Sat Naam.

Just speaking to a family member today and they said to me "Sikhi is To Hard"... "Why keep your kesh?"... "Sikhi should move with time.... Nowadays kesh is not important, your Dastaar alone will tell others you are Sikh."

I said,

"So you would prefer if Guru Nanak Sahib Ji dishonoured his hair like you, rather than you be like Guru Nanak Sahib Ji and keep Glory of God."

"What is Glory of God got to do with Kesh? MAN EVOLVES with the time... cave men had long hair... nowadays we cut it... God has given us a brain to THINK and Live our own way."

"If you believe in EVOLUTION, then according to EVOLUTION shouldn't our Kesh NATURALLY become short??? because we have been trimming and shaving our hair for thousands of years???.... Would you shave your eyebrows??"

"No! My eyebrows prevent water and sweat going inside my eye."

"What about the Kesh on the top of your hair??? Don't they have a function or has the perfect Creator randomnly left them there?"

"Erm.... you tell me the function. I can't think of one."

"Insulates your body.... protects your skull.... vibrates energy"

"Vibrates energy? Prove it!!"

"Its not a Sikh thing, ask a scientist! In science class when we did Static energy test, our hair used to stand up... remember? Isn't that energy? When some people feel Moved, inspired, cold or angry their hair stands up... isn't that energy permeating the hair???"

"No, no, no... Sikhi is to hard... I think Sikhi should move with the times... or at least trim beards and trim kesh."

RAB BHALLA KARE!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! God help us all!

http://www.panthic.org/news/132/ARTICLE/2125/2006-01-02.html

Why I Cut My Hair

Monday 2nd January, 2006

Panthic Weekly Staff Columnist

In an article from Punjab Monitor were reported comments on Sikhi by "Sikh" University students in Punjab. Reading the students’ statements was very worrying and disheartening. After 1984 and the early 90s, when the Sikh freedom movement was countered and then wiped out by the Punjab Police and Indian authorities, the Sikh nation faced a turbulent period of depression. During this period of depression, pakhandi (fake) Sants, Babé, and people claiming to be the Guru appeared. The groups which at one time were suppressed or remained quiet during the time of the Jhajaroo Singhs, such as the Radha Soami and Naqli Nirankari, were now flourishing and opening Deras throughout Punjab misling and leading people away from Guru Granth Sahibji & Guru Panth. Furthermore, the media and education systems misrepresented the Sikh people and religion in an attempt to sway Sikh youngsters from their glorious past. Now a large number of girls and boys from Sikh families are cutting their hair apparently because they are rebelling against their religion or doing so because they think they look more fashionable that way.

To gain further insight into this disturbing trend among university students, Gurinder Singh Johal has carried out a survey to explore the deeper reasons behind the defection of the Sikh students' from their faith. He found that they are disgusted with their leaders though most have respect for humanitarian religion of Guru Nanak Sahib jee. In the following series, The students' remarks and responses views, highlighted bold type will be shared with our readers followed by the Panthic Weekly staff's response to the students’ statements. What the students’ have to say is a true reflection of the disillusionment, distorted perspective and misrepresentation of the Sikh faith in the land of Punjab revered by Sikhs as the “Sikhs' birthplace and the land of Sikh Gurus.”

“Sikhism has very lofty concepts and I confess I can't reach to that height.”

- Gurdip Singh Padda, BA-III Khalsa Col Amritsar.

None of us are perfect. The whole point of Dharam is that it provides us a path to work on and gradually self-develop with the Guru’s Grace. “Believing is Seeing”. If you can’t believe that “Man Too Jyot Saroop Hai..” (O mind, you are the embodiment of the Divine Light) then how can we see it, how can you experience it?

Bulx AMdir sBu ko ABulu gurU krqwru ]

bhulaN andar sabh ko, abhul guroo kartar

“Everyone makes mistakes; only the Guru and the Creator are infallible.”

(Ang 61, SGGS)

Have faith in the Guru and the unreachable can become the reachable. Guru Nanak Sahib jee says in the 7th Pauree (stanza) of Japji Sahib:

kItw AMdir kItu kir dosI dosu Dry ]

nwnk inrguix guxu kry guxvMiqAw guxu dy ]

qyhw koie n suJeI ij iqsu guxu koie kry ]7]

Keetta Andar Keett Kar, Doshee Dosh Dharé.

Nanak Nirgun Gun Karé, Gunvantia Gun Dé.

Teha Koé Na Sujhe-ee, Jé Tis Gun Koé Karé

"Among worms, you would be considered a lowly worm, and even contemptible sinners would hold you in contempt. O Nanak, God blesses the unworthy with virtue, and bestows virtue on the virtuous. No one can even imagine anyone who can bestow virtue upon Him.”

Believe in the Guru and the impossible can become possible. Read your history and see how great your Guru is! Bhumia, a thief and crook became a Saint with the Guru’s Grace; Kaudda, a murderer and cannibal became a reformed man and Guru-orientated with the Guru’s grace. Raja Janak, an atheist king from South India, realised God and transformed himself for the good with the Guru’s Grace. Guru Arjan Sahib jee on Ang 750 in Sri Guru Granth Sahib jee:

igAwnu iDAwnu ikCu krmu n jwxw swr n jwxw qyrI ]

sB qy vfw siqguru nwnku ijin kl rwKI myrI ]4]10]57]

Giaan Dhian Kichh Karam Na Jana, Sar Na JaNa Teri.

Sabh Té Vadda Satgur Naaak, Jin Kal Rakhee Meree.

"I knew nothing about wisdom (of Your Grace), spiritual understanding, how to attach mind consciousness to your Feet and do good deeds. But (with Your Grace) I met Guru Nanak jee who saved my honour in this Dark Age of Kali Yuga (through showing me the path to Waheguru.”

(Ang 749, SGGS)

“Religion means observation of certain principles. It is not necessary that you attain those principles after you are baptised or you show your externals.”

- Swinderpal Singh B. Tech. GNDU Amritsar.

I totally agree that staying clean and pure inside (i.e. the mind) is the most important thing, not what you look like or what you are wearing. Gurbani says to us:

bwhrhu inrml jIAhu q mYly iqnI jnmu jUAY hwirAw ]

baharhu nirmal, jeeahu ta mailé, tinee janam jooai haria.

"Those who are outwardly pure and yet polluted within, lose their lives in the gamble."

(Ang 919, SGGS)

Let's take a look our Guru's history. Once Guru Sahib comes across a Maulvi (a Muslim who leads the Friday prayer).

"What are you doing Maulvi Sahib?" asked Guru Nanak Sahib.

The Maulvi said, "I am trying to clean my Kurta (clothes). Last night I slaughtered a goat. I didn't realise that the blood also stained my clothes. So I am quicly trying to wash the stain out before prayer."

Guru Nanak Sahib asked, "Why is that? Why not go back home and change into some clean clothes?"

Maulvi said: "I cannot do that. It is too late. If I go home, I will miss my prayer time, but with these blood stained dirty clothes I cannot go to pray."

Guru Jee replied, "Why can't you pray with your dirty clothes?"

The Maulvi answered: "According to Shari'a (Islamic Law) if you pray with dirty clothes on then your prayers will not accepted in the Court of Allah. Only those prayers said when a person is washed, clean and wearing clean clothes will be accepted in the Court of Allah."

Guru Jee then told the Maulvi: "What about if your mind is dirty? Well your prayers be accepted in the Court of Allah?”

It is irrelevant whether your clothes are clean or dirty, only those prayers will accepted in Waheguru's court whose mind's are clean and pure."

Guru Sahib recited this shabad to the Maulvi:

sloku m: 1 ]

jy rqu lgY kpVY jwmw hoie plIqu ] jo rqu pIvih mwxsw iqn ikau inrmlu cIqu ]

nwnk nwau Kudwie kw, idil hCY muiK lyhu ] Avir idvwjy dunI ky, JUTy Aml kryhu ]1]

sholak m: 1.

jé rat lagai kapRai, jaamaa hoé paleet. jo rat peevehi MaaNsaa, tin kio nirmal cheet.

naanak naao kudaae kaa, dil hachhai mukh leho. avar divaajé dunee ké, jhoothé amal karehu.1.

Translation:- “Shalokh, First Mehl: If one's clothes are stained with blood, the garment becomes polluted (and the Namaz, Muslim prayer, cannot be read). (But) those who suck the blood of human beings (i.e. they earn a living through exploitation) - how can their consciousness be pure? (What, will the Namaz read with a polluted mind be accepted?) O Nanak! Chant the Name of God, with heartfelt devotion; (Apart from this) everything else is just a pompous worldly show. What you are doing is the practice of false deeds. ||1||”

(Ang 140, SGGS)

However, Guru Sahibans also stressed that a Sikh needs to follow the external Rehat as well as keeping oneself pure inside. When Guru Gobind Singh abolished charan pahul and instituted Khande ki Pahul for people to be initiated into the Sikh fold, he made it a permanent requirement to maintain the external rehet which forever gave Sikhs their distinct identity quite apart from Islam and Hinduism and that in behaviour and deed they must follow the teaching of Guru Granth Sahibjee. Thus the external and internal are wed together. So unlike what many Sikhs think, it is not enought that a Sikh retains the external roop of Sikhi to be a Sikh. A Sikh should not just be clean from the outside, but clean from the inside as well. As well as keeping the external (outwardly) Rehat (discipline), one should follow the internal (inwardly) Rehat as well.

For this reason Guru Amardasji Maharaj (Ang 919) says:

jIAhu mYly bwhrhu inrml ]bwhrhu inrml jIAhu q mYly iqnI jnmu jUAY hwirAw ]

jeeahu mailé, baharhu nirmal. baharhu nirmal, jeeahu ta mailé, tinee janam jooai haria.

"Inwardly polluted, and outwardly pure. Those who are outwardly pure and yet polluted within, lose their lives in the gamble.”

Meaning that those who pure from outside, but their minds are not, Guru Sahib says they are wasting their lives.

Guru Nanak Sahib Jee’s salokh reminds us not to forget that in Waheguru’s Court, every person’s good and bad deeds (actions) will be judged. The following are Satguru’s bachan (words) (Ang 8):

cMigAweIAw buirAweIAw vwcY Drmu hdUir ] krmI Awpo AwpxI ky nyVY ky dUir ]

changiaeea buriaeea, vachai dharam hadoor. karmee apo apNee ke neRai ke door.

"Good deeds and bad deeds, the record is read out in the Presence of the Lord of Dharma. According to their own actions, some are drawn closer, and some are driven farther away.”

The same command was given by Dhan Kalgidhar Pita, Guru Gobind Singh Jee. An instance noted in Sikh history is when Aurangzeb’s son, Emperor Shah Jahan and the Guru became friends. Emperor Shah Jahan himself would ask Guru Gobind Singh jee to sit next to him on his throne.

Once Bahadar Shah asked Guru Gobind Singh Jee:

“In Islam it is believed that if any person, despite how deviant, evil or sinful becomes a Muslim and instills withing faith on the Prophet Muhammad, reads the Kalma (verse from the Qu’ran) that in the Court of Allah that person's sins and misdeeds will be washed away. Guru Sahib what are your views on this?”

Before answering, Guru Gobind Singh Sahib pulled out a coin from his pocket. He then gave it to his Sikh and signaled him to buy something from the Bazar (Market) with it.

A few minutes later, the Sikh returned back from the market. The Sikh came to Guru Sahib and said:

“Maharaj, this coin was not accepted at the Market.”

Satguru Jee picked up the coin and looking at said, “Why is this coin not accepted at the Bazar? It is made by the Emperor’s mint, and Bahadar Shah’s stamp is on it. Its outward appearance is also okay. So why wasn’t it accepted at the Bazar? Pass the coin to Bahadar Shah for him to have a look at it ask him to tell us what is wrong or lacking in this coin.”

It is said that while holding and examining the coin, Bahadar Shah said to Guru Jee, “Maharaj it is true that this coin was minted in my taksal (mint), that it is has been stamped and that the print is perfectly correct. Everything is okay. However despite this, the coin will be accepted in the Market because however the amount of pure gold there should be coating the coin, is insufficient in this one . Basically its inside is false, wrong.”

Guru Gobind Singh Jee then said to Bahadar Shah, “Badshah, you have now received the answer to your question.”

He replied:

“Maharaj, I don’t understand. Please explain to me in deeper detail.”

Satguru Jee said:

“Despite, whichever taksal (mint) the coin is minted and stamped by, If the coin is “kohtta”, false or inaccurate inside, it will not be accepted in the market. Similiarly if a person is “kohtta”, false, inside then he will not be accepted in the Court of Waheguru, despite whether he has the stamp of being a Muslim, Hindu or Sikh. Whether stamped as Christian or labelled as another religion, if we are not pure inside then we are not worthy of being accepted in God’s court.”

Repeatedly, in so many Gurbani passages and recorded historical instances, Gurujee stressed that in Gurmat a person should equally pure inside as on the outside.The previous historical example illustrated the importance this point. A plain metal disc, no matter ho precious its metallic compostion, is not a true piece of currency if it does not bear the mint's outward stamp. Likewise, if the stamp is merely deffective, the coin is unacceptable and is usually pulled out by the minter before it goes into circulation. If the coin's metallic composition is likewise not accurate, despite its correct stamp, is likewise rejected.

Similarly Guru Gobind Singhjee's order to us is along these lines. It is true that a Sikh should be pure within in thought, deed and action but not unlike the composition of the coin which must be true to the minter's approved composition. In this case the minter being the Guru, action, deeds and thought must be done according to the Guru's instructions only. Like the coin also, the Sikh's exterior also has the Guru's stamp which is equally as compulsory and paramount and identifies the Sikh as a product of Gurujee's mint. As the true coin, inwardly and outwardly is acceptable to the minter, a Sikh is accepted, only when whole, in the Guru’s court.

Hence Guru Sahib illustrates this concept in the following hukam:

rihq ipAwrI muJ kau, is`K ipAwrw nwih]

rehat piaree mujh kau, sikh piara naahe.

Guru Sahib says that he is not pleased by merely seeing a Sikh, by seeing his outer Sikh persona. The Guru is pleased if his Sikh’s Rehat, conduct, actions and way of life are according to the Guru's instructions. Therefore, though a Sikh’s outside Rehat may be complete, his or her inside Rehat must be just as complete

To be continued…

The Editors can be reached at editors@panthic.org

I can't find where Bhagat Kabeer Ji Sahib talks ill of women?

If someone can provide a shabad in Gurmukhi instead of random English quotes, then i would appreciate it.

Without referencing text, quotes or shabads, and furthermore giving only english translation... its unreliable and useless to discuss.

You take Amrit for Guru-Roop Panj Piaare, NOT from individuals.

If you took Amrit from "Mr J Singh, Mr G Singh, this Baba jee, this Bhai Sahib jee etc" - this is not Amrit of Guru Gobind Singh jee. The Guru's Amrit is not from individuals. When a Singh is doing Amrit Sanchaar di sewa he becomes the roop (image) of Guru Gobind Singh jee...

Whether a Pyaara in his "personal life" is the ideal Gursikh or not -- end of day it should not bother you, end of day you have taken Amrit from Guru-Roop Panj Piaare, not from "Mr X, Y or Z Singh"

AMRIT is AMRIT. Bhai Sahib Bhai Rama Singh jee has written in his book that it is DOESNT MATTER where one takes Amrit from - Amrit is Amrit. YES, some Panj Piaare may not tell you how to do Naam Japna, so as Bhaji Amarjeet Singh jee has suggested, one can can go pesh (visit) the Panj Piaare who teach Naam Japnaa.

Bhai Sahib Bhai Randheer Singh jee has written in his Autobiography that is is due to our Karam or fortune whether we are blessed with taking Amrit from Chardikala Rehatvaan Naam Abhiyaasee Panj Piaare. Amrit is Amrit, but its a BONUS if Panj Piaare are chardikala, as it would have an effect on those taking Amrit.

BY CHANCE if those doing sewa of Amrit Sanchaar give Rehat contrary to the Guru Panth's Sikh Rehat Maryada (passed by Akal Takht Sahib) or give rehat contrary to the updesh of Sri Guru Granth Sahib jee or the utterances of the Guru Sahibaans... then the individual telling this to those wishing to take Amrit is the one responsible for given mis-information (which undoubtedly UNINTENTIONAL and INNOCENTLY said).

Just to end with, I AM NO EXPERT! - the information which I have just written is what I have been told by a number of Gursikhs whom I asked the same questions. We should all understand what Amrit is before taking Amrit - if we do this we get a different perspective. Taking Amrit is SUBMITTING and OFFERING your mind, body and wealth to Guru Sahib... taking Amrit is OWEING SOLE ALLEGIANCE to Guru Granth Sahib jee and Guru Khalsa Panth (Sri Akal Takht Sahib). It is a declaration of FAITH, LOVE and COMMITMENT

Bhul chuk maaf for anything wrong said by daas.

guru panth

panthic organisations, institutions, maha-purakhs, scholars, intellectuals and sikhs living throughout india and also abroad.

whose constitutes the panth?

>>> anyone who has "at least" taken Amrit from Guru-Roop Panj Piaare and owes sole allegiance to GURU GRANTH SAHIB JI and SRI AKAL TAKHT SAHIB ji.

14 years I believe it took for the Sikh Rehat Maryada to be compiled and formalised as a consequence of consulting various panthic bodies, individuals and organisations.

If Guru Gobind Singh jee accepted the Panj Piaare's Hukam of leaving Chamkaur Sahib, who are we to say thats its a choice whether we want to follow Guru Panth or not.

"Khalsa Mera Satgur Poora"

- Guru Gobind Singh jee

guru panth

panthic organisations, institutions, maha-purakhs, scholars, intellectuals and sikhs living throughout india and also abroad.

whose constitutes the panth?

>>> anyone who has "at least" taken Amrit from Guru-Roop Panj Piaare and owes sole allegiance to GURU GRANTH SAHIB JI and SRI AKAL TAKHT SAHIB ji.

14 years I believe it took for the Sikh Rehat Maryada to be compiled and formalised as a consequence of consulting various panthic bodies, individuals and organisations.

If Guru Gobind Singh jee accepted the Panj Piaare's Hukam of leaving Chamkaur Sahib, who are we to say thats its a choice whether we want to follow Guru Panth or not.

"Khalsa Mera Satgur Poora"

- Guru Gobind Singh jee

The Sikh Rehat Maryada is NOT by SGPC.

SGPC stands for "Shiromani GURDWARA MANAGEMENT COMMITTEE". How could a Management Committee of Gurdwaras make a Maryada of the Panth?

The Sikh Rehat Maryada was made by the GURU PANTH. Please read the first few pages of the Sikh Rehat Maryada. You will find that in making the Sikh Rehat Maryada the majority of Sikh institutions, jathebandis, organisations, Maha-purakhs, scholars and intellectuals were consulted.

Mahapurakh BABA SUNDAR SINGH jee Bhindranwale, the Jathedaar of Damdami Taksal was consulted when making the Sikh Rehat Maryada. Also Bhai Sahib Bhai Randhir Singh jee was consulted. These are few names from the many people consulted when compiling the Rehat Maryada which is in accordance to Sri Guru Granth Sahib Ji and the Guru Sahibaans utterances recorded in Rehatnaamas, Dasam Paatshah Di Bani, bhai Gurdas ji's vaars and Bhai Nand Lal Ji's poetry.

The Sikh Rehat Maryada is not made by a Saadh, Sant or one individual. It is collective work, which is made by Panthic Scholars and passed by Sri Akal Takhat Sahib, which is the Sikh's highest authority since the times of Guru Hargobind Sahib ji. SO Curious Bhaji and Proud_to_be_Sikh Bhenji you have your UNIVERSAL MARYADA - you don't need to make another one!

The SGPC are the "PUBLISHERS" of the Maryada, who took responsibility to print the Panthic Maryada.

We should all accept and respect the Sikh Rehat Maryada as the Maryada of the GURU KHALSA PANTH. We may have PERSONAL opinions and differences in interpretation or practice of Rehat but the Fundamental Rehat of the Khalsa Panth has been provided by the Panthic Sikh Rehat Maryada, which provides a simple and basic reading guide to how a Sikh should live his or life and how code of conventions should be practiced.

Baba Jarnail Singh jee Bhindranwale while staying at Sri Akal Takht Sahib respected the Maryada of the Panth and Sri Akal Takht Sahib. I read in a book by Dr. Jodh Singh that Baba Jarnail Singh jee said that our personal Rehat and Maryada is for the Dera or Taksal, however on Panthic level and in Gurdwara Sahib we should respect and follow along with the agreed Panthic Maryada. Baba jee seems to make great sense. If we all did this - we would have PANTHIC EKTA

Thanks for pointing that out.

I got that particular quote from Sikhpoint.com, which I added to Katha that I translated.

bhul chuk maaf.

thanks again for pointing it out - i will edit the article.

Today is the commemoration day of "Saka Chamkaur," a unique battle that took place, in which Guru Gobind Singh jee's two elder Sahibzaadey (princes) attained shaheedi (martydom) along with 40 other Singhs. I felt inspired to write this after listening to Dr. Gurdeep Singh jee on Panjab Radio this morning. The Katha (account) which he gave about the episode of Chamkaur Sahib has been written down and translated by Daas.

Evacuation of Anandpur Sahib

Guru Gobind Singh jee and 400 Sikhs left Sri Anandpur Sahib on the bitter cold and rainy night of December 5 1704 after a prolonged siege by the Mughal and Hindu Hill chieftains’ armies. The Mughals and Hindu Hill chieftains had offered Guru Sahib a safe passage to leave Anandpur Sahib on an oath on the Quran by emperor Aurangzeb and an oath on the cow (which Hindus consider as sacred) by the hill chieftains. However, their oaths were meaningless and they betrayed Guru Sahib.

In the early hours of the morning at the river Sarsa the Guru and his Sikhs were attacked by the Mughal army under the command of Wazir Khan, breaking their oath to of safe conduct. In the confusion, which followed the attack in the cold and darkness, many Sikhs became Shaheed (martyrs). A group of Singhs fought the armies and kept them back while the rest of the Sikhs, Guru Sahib and Guru Sahib’s family crossed the river in the heat of the battle. Many Sikhs perished in crossing the cold river and got swept away by the current of the river. During the confusion in crossing the River Sarsa, Guru Sahib was separated from his family. Guru jee, his two eldest sons and 40 Sikhs were able to cross the river and were united on the other side. Gurdwara Parivaar Vichhora Sahib is built on the spot where the battle occurred and the Gurus family were separated.

Chamkaur Sahib

On 20 December 1704 Guru Sahib and the 40 Singhs camped in an open space in Ropar. Bhai Budhi Chand who owned a Haveli (open house) in the town of Chamkaur visited Guru Sahib and offered his home and family at the Feet of the Guru. Guru Sahib had once visited the mud-house of Bhai Budhi Chand when returning from Kurekshetr. Guru Sahib and the 40 Singhs moved into house of Bhai Budhi Chand situated on a hill, which became a mud-fort of Guru Sahib.

At Amritvela (early hours of the day before sunrise) Guru Sahib woke up Bhai Sangat Jee. “Wake up Sangat Singh, its time for Aasa Di Vaar. Let’s do Keertan,” Guru jee said. What amazing Warrior Guru jee was! An army of 100,000 are pursuing Guru Sahib and planning to attack the place where they are staying, and Guru Sahib is still blissfully continuing his routine Rehat of Nitnem and Aasa Di Vaar Keertan with all Singhs joining in. Nawab Wazir Khan, announced outside the fort of Chamkaur, “Gobind Singh! If you and your Sikhs come out now, you will be spared!” Guru Sahib replied to this with rain of arrows. There was silence now in the cold morning. Clouds filled the sky and thundered and let out lightening. Guru Jee and the Singhs became ready for the battle.

Preparing for Battle

There was a chill in the air and morning had not yet come. A Mughal messenger came to see Guru Sahib to negotiate with Sikhs. However, Guru Sahib told the messenger to go away or face death. Inside the four walls of the mud-house Guru Sahib declares war.

First one Singh comes out and when he is about to become Shaheed (martyr), he roars the Jaikaaraa (slogan) of “Sat Siree Akaal!” As soon as the sound of “Sat Siree Akaal” echoes from the battlefield, the next Singh comes out to fight in the battleground. The Nawab was astonished at what these Singhs were made of. One Sikh equalled Savaa Lakh (125,000).

Baba Ajeet Singh jee Goes To Fight

Baba Ajeet Singh jee now goes before Guru Sahib. "Dear father, permit me to go and fight on the battleground and grace me with the oppurtunity to make my life fruitful and worthy in your service.” Guru Gobind Singh jee hugged his beloved son and gave him a Shastr (weapon). A beard or moustache has yet not grown on Baba Ajeet Singh jee’s face, showing how young he was. Every father wants to see their child get married, but this is the time of fighting the enemy. Death is waiting and today Baba Ajeet Singh will be marrying death.

The sun is about to come out. Guru jee saw that Nawab Wazir Khan wants to take hold of the fort of Chamkaur in one go. The Nawab surrounded the fort with his armies. At this time the Singhs did a benti (request) to Guru Sahib that there is no means of escaping the siege, please escape with Sahibzaadey. However the Guru Sahib told them that there is no difference between the Singhs and the Sahibzaadey. “You are all mine! We will be victorious and we will all be free.”

Baba Ajeet Singh jee boldly and valiantly comes out of fort, accompanied with 8 other Singh, which includes one of the original Panj Piaare, Bhai Mohkam Singh jee. Guru jee watches the battle scene from the top of the fort. There is silence on all four sides. As they come into the battleground they roar Jaikaare, which sounds everywhere like a roar of a lion. Today the 8 Singhs feel proud that under the leadership of Baba Ajeet Singh jee they have been blessed with an opportunity to fight alongside Baba Ajeet Singh jee. Baba Ajeet Singh jee advances on the battlefield and shows weaponry skills with great courage and bravery. The army surrounds the Sahibzaada on four sides. Baba Ajeet Singh calls out, “Come nearer if you have guts.” Soldiers run away frightened. Now they come back in a large group. They have no guts to individually fight Baba Ajeet Singh jee.

The Singhs weaponry skill on the battlefield reminds the Mughal soldiers of Allah, as they fear their lives. While fighting, Baba Ajeet Singh jee’s Kirpan (sword) breaks. He then begins to fight with a Nejaa (spear). However, when killing one Mughal chief the Nejaa became stuck in his chest. But Baba Ajeet Singh jee remained in bliss and peace. While fighting, all 8 Singhs become Shaheed (martyrs). One Mughal chief injured Baba jee’s horse. As a result he fought on the ground with his talwaar (sword). With each blow of the sword, he split the enemy into two. When he strikes the enemy twice with his sword, they are cut up into four pieces. Now the army surrounds Baba jee. Guru jee watches. When Baba jee attains Shaheedi, Guru Sahib roars a Jaikaaraa of “Sat Siree Akaal.”

Baba Jujhar Singh ready for Shaheedi

The news of Baba Ajeet Singh jee attaining Shaheedi (martyrdom) spread. Hearing the news of his brother, Baba Jujhar Singh jee now desired to fight in the battlefield. He asked Guru Sahib, “Permit me, dear father, to go where my brother has gone. Don’t say that I am too young. I am your son; I am a Singh, a Lion, of yours. I shall prove worthy of you. I shall die fighting, with my face towards the enemy, with the Naam on my lips and the Guru in my heart.” Guru Gobind Singh jee embraced him and said, "Go my son and wed life-giving bride, Death.” Guru Sahib gave blessings to Baba Jujhar Singh jee; just a father gives blessings to the bride on the day of her marriage. Guru jee added, “I asked my father to give his life for "dharam" (righteousness and justice). Today, what I told my father, I now tell you.” Bhai Himmat Singh jee and Bhai Sahib Singh jee (two of the original Panj Piaare) along with 3 other Singhs accompanied Sahibzaada Baba Jujhar Singh jee. The Mughals were shocked at what they saw. It looked as if Ajeet Singh has come back.

ਐਸੀ ਮਰਨੀ ਜੋ ਮਰੈ ਬਹੁਰਿ ਨ ਮਰਨਾ ਹੋਇ ॥੧॥

aisee marnee jo marai, bahur na marnaa hoe. 1.

Whoever dies, let him die such a death, that he does not have to die again. 1.

(Ang 555, SGGS)

Fighting Til The Last Breath

Dead bodies laid everywhere. The army assemble to kill Baba Jujhar Singh jee. He is now surrounded and has a Nejaa (spear) in his hand. Wherever the Nejaa hits, the enemy is destroyed. He also used a Khanda (double-sword), with which he killed the enemy as if a farmer is cutting his crop. Guru jee saw that Baba jee is being surrounded and the opportunity to kill the Mughal soldiers is decreasing. So Guru Sahib sprayed arrows in the air. In the army they call this ‘Protection Fire.’ The person providing Protection Fire must be very skilful and precise because if the target is missed, people on the same side can be killed. Guru Sahib gave Protection Fire with arrows, but none of the 5 singhs or Baba jee were hit or injured by the arrows. Baba jee and the 5 Singhs demonstrated the Sikh concept of one equalling “Savaa Lakh” (125,000).

Baba Jujhar Singh eventually was enabled to break the ring of the Mughal army surrounding him. Baba jee then attained Shaheedi.

ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥

sooraa so pahichaanee-ai, jo larai deen ke het.

That person alone is known as a spiritual warrior, who fights in defence of religion.

ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥

purjaa purjaa katt marai, kabhoo na chhaadai khet. 22.

They may be cut apart, piece by piece, but they never leave the field of battle. 22.

(Ang 1105, SGGS)

This is the sign of a true warrior! By the time Baba Jujhar Singh jee had attained Shaheedi nightfall had arrived and the moon could be seen in the sky. Guru Sahib writes in his writing, the Zafarnama:

ਚਿ ਕਸਮੇ ਕੁਰਾਂ ਮਨ ਕੁਨਮ ਏਤਬਾਰ

ਵਗਰਨਾ ਤੁ ਗੋਈ ਮਨ ਈਂ ਰਾਹਚਿਕਾਰ

che kasm-e kuraa(n), man kunam eitbaar

vagarnaa tu goee, man ee(n) raah chi-kaar

What trust can I have on your oath on Quran?

Otherwise, why should I have taken this path (of taking up the sword)?

(Line 23, Zafarnama)

During the night Bhai Daya Singh jee and Bhai Dharam Singh jee (two of the original Panj Piaare) along with Bhai Maan Singh jee and other singhs remain in the fort of Chamkaur Sahib. There were a total of 10 Singhs left. Now the Guru-roop Panj Piaare (Five Singhs) gave Hukam to Guru Sahib to leave the fort. Guru Sahib did not leave quietly. On leaving, Guru Sahib blew his horn and stood on high ground and clapped his hands three times saying “Peeré Hind Rahaavat” (“The "Peer" of India is Leaving”).

Shaheedaa(n) Nu Lakh Lakh Parnaam.

We salute those who died for our today and died fighting for Dharam.

You can download the Zafarnama, written by Guru Gobind Singh jee below:

http://www.zafarnama.com/Download/zafarnama.pdf

(note: Guru jee writes about the Battle of Chamkaur Sahib on pg. 7)

Please forgive me for any mistakes made when writing this.

Daas,

Manvir Singh Khalsa

i might be wrong, but i think bhaji is asking whether there will be any sarbloh bibek langar

bhul chuk maaf

Jagit Singh bhaji could please clarify for those wishing to take Amrit what a Keski is.

Some people confuse a Patka for Keski. Then somtimes at Amrit-Sanchaar they wear Keski and later on they revert back to Patka just thinking is a shorter "Keski".

We may assume that everyone knows, but sadly not everyone does.

Thanks