KOOKAR

MARRIAGES OF SAHIB SHRI HARGOBIND SAHIB JI

The Sixth Guru Nanak,Guru Hargobind Sahuib Ji is said to have three wives according to history.These were Mata Damodhri Ji, Mata Nanaki Ji, Mata Mahadevi Ji.The Sikh Gurus who preceded him had only one wife.Some historians have suggested Guru Arjan Dev Ji had two wives but if we look closely we find that Guru Arjan Dev’s wife was known by two names.

Guru Hargobind Sahib,the destroyer of the wicked,is confirmed to have had 3 wives.Guru Hargobind Sahib’s first marriage was to Mata Damodhri Ji .

Bhai Kahn Singh Nabha in his works “Gur Shabad RACHTNAKR MAHAN KOSH writes that Mata Damodhri Ji was born at village Dulla which is near Sultanpur Lodhi to Father Narayan Das Ji.Her year of birth is unknown.This village had growing numbers of ardent Sikh Devotees since the time of Guru Nanak Dev Ji.When Guru Nanak Dev Ji visited Rai Boeh Di Talwandi and Sultanpur Lodhi on his sisters request, many people of Sultanpur Lodhi’s residents became ardent devotees of Guru Nanak Dev Ji.Half of the inhabitants of Village Dulla became ardent devotees of Guru Nanak Dev Ji.Bhai Narayan Das Ji’s family and ancestors were inspired by the teachings of Guru Nanak Dev Ji.When Guru Amardas Ji founded the town of Goindwal, more residents of Doaba came into the fold of Sikhism.The residents of Dulla visited Shri Goindwal Sahib Ji with love and devotion and gained self-contentment.Bhai Narayan Das payed homafe to the divine form of Guru Nanak Dev Ji at Goindwal and Shri Amritsar Sahib Ji.

Several historical accounts suggest that a daughter was born unto Bhai Narayan Das Ji and she was renamed Damodhri Ji.

The mother of Damodhri Ji rose daily in the ambrosial hours of dawn and recited Shri Japji Sahib and only then carried out her household duties.This is an example to us all.Further, she encouraged other children to rise at Amrit Vela, take a cleansing bath and then to remember and meditate upon God and then to eat their breakfast.

Damodhri Ji’s religious character was influenced by her mother’s love and devotion for God.As soon as Damodhri Ji learnt to speak, she memorized Moolmantar and then as her years passed her reflection on Gurbani grew stronger and stronger.When her family planned to visit Guru Ji,Damodhri Ji grew very eager to take a glimpse of the Guru.She gained self-containment from visiting the Amrit Sarovar and Golden Temple.

In 1604, the family of Damodhri accompanied the sangat on a pilgrimage to Shri Amritsar. As the family took a dip in the holy Amrit sarovar of Shri Amritsar, opposite the Dukh Bhanjani Sahib and as they made their way towards Lachi Ber, she had the blessed darshan of Shri Guru Arjan Dev Ji.At that time Guru Arjan Dev Ji’s son Hargobind Sahib Ji was accompanying his father-Guru. Hargobind Sahib was only 9 yrs old. The mother of Damodhri Ji told her husband, Bhai Narayan Das Ji that Guru Hargobind Sahib Ji’s age was nearly as that of their daughters and hence it would bevery nice if Hargobind Sahib Ji accepted their daughter.How Great is Guru Ji, we are mere mortal souls, Bhai Narayan Das Ji was very happy at his wife’s suggestion but he left the suggestiojn in the will of God.

After the conclusion of the Diwan, the parents of Damodhri told their fellow companions of their wish.

An elderly woman was very pleased with their suggestion as it would mean greater ties between village Dulla and Guru Ji.

The elderly woman asked Bhai Narayan Das Ji to approach the Mother of Guru Hargobind Sahib Ji, Mata Ganga Ji with her proposal of marriage.The mother of Damodhri Ji and the elderly woman approached Mata Ganga Ji and told her respectfully of their proposal.Mata Ganga Ji had seen Damodhri Ji many timed. Mata Ganga Ji after discussion with her husband Guru, Guru Arjan Dev Ji accepted Bhai Narayan Das Ji’s proposal.

In the year 1601, Damodhri Ji was married to Guru Hargobind Sahib Ji.

Bhai Narayan Das Ji requested Guru Ji that a memorable wedding be planned for in their village Dulla.Guru Maharaj said that I am not in favour of impressing the public, the marriage should be a simple affair..Guru Ramdas Ji had recited the Four Lavans

be recited during the marriage ceremony (Anand Karaj). This was the first marriage in accordance with the way of Guru Nanak Dev Ji.

Guru Hargobind Sahib Ji’s marriage party went to Tara Taran Sahib after leaving Shri AmGurbani keertan was sung with Dhols and chenas.

The Role Of Women In Sikhism

The role of man and woman is an essential part in marital relationship and these are essential for a happy married life. I f either is at fault the life becomes very difficult and unbearable. It believed and realised through experience that womanhood is such a beautiful, loving and unique creation of God. That one comes to the conclusion that God has bestowed upon women all the responsibilities of this world. Women give birth, care for and educate their children. It is women who bestow qualities upon society, not only in our country but all over the world. The thinking and attitude of men towards women has been changing all the time. The birth given to men, the idol of love and motherhood, the model of sacrifice has always been insulted, pack of lies, root cause of sin. Scholars are of the opinion that the country or society that sees religion as essential to salvation must exclude women. They see celibacy as essential for salvation.

In all Indian history, women have been seen as obstacles in the path of God by Saints and Sages. In the Vedic women became to be revered and respected as without them no religious sacrifice could be completed without them but this did not last for long. Male dominated society saw women as low, characterless and weak Man also suggested that women were dependant on men for their protection. Recluses, hermits, Sages and Saints and the Siddhas all belittled women. This continued until the Middle Ages. No one realised her protective and nurturing role but instead found her as an obstacle. The preachers of Jainnism saw women as a lamp of darkness, a root of unhappiness, a cause of dark age and a bottle of suffering. The well famous writer Tulsi Ram, compares women to cattle. Islam does consider as a part of recreation and sees her as a toy. In the east and west a negative attitude has been displayed towards women. The Indian society was very hesitant to give independence to women. The loss of Draupidi in a game of dice exemplified that women were then property of men. Foreign invaders robbed our women and sold them like cattle in markets. This shows that women were seen as less than human. Women married when small to aged men, women performing Sati, women refused entrance to temples and Mosques all were examples of the injustices women suffered at the hands of men.

The founder of the Sikh religion Guru Nanak Dev Ji was the first in the annals of world history to fight for the rights of women. He was against injustice to women and made people realise that women gave birth and cared for their young as well as being an essential companion in married life. He added that the whole world was born to her womb. Women is the birth giver to all as a wife, daughter, sister mother, she supports man in his every step. Guru Nanak DevJi in Asaa Devar raises the voice for women, he says in Gurbani that both men and women have essential roles in this world, without either it is impossible to live a balanced life. Gurbani states that each man has inside him a woman and each woman has inside her a man. Guru Nanak Dev Ji removed all doubts regarding females and brought a new concept to this world. He encouraged both men and women to sit in the congregation of God, he encouraged the idea of marriage as essential to spiritual progress. This is why marriage is very central to Sikhism. Recluses, hermits, celibates are discouraged in Sikhism. When Guru Nanak Dev Ji returned to Kartar Pur after his world travels he went to Achalbatale and told the Siddhas that those who run away from house hold duties why do they beg at their doors again. The householders become your protectors. Bhai Gurdas Ji reinforces this idea. The Gurus emphasise that males and females are both equal. Gurus preached those who walk in the path of God are Gursikhs but those who follow their minds and turn their backs on the Guru are self- centred people. Both women and men can listen to Gurbani and both can receive salvation. In Gurbani a Sikh is referred to as feminine whilst the only male is God. In Sikhism both male and females have equal role. Women played an important part in sacrifices courage and example led lives. The wife of Guru Nanak Dev Ji Mata Sulakhni Ji served the congregation with utmost devotion. Guru Angad Dev’s wife Mata Khivi made tasty pure food for the holy congregation. When Guru Amar Das Ji was installed as the third Guru Mata Khivi Ji reprimanded her rebellious sons. This shows exemplary motherhood. In the times of Gurur Amar Das Ji women were appointed as Sikh preachers. Guru Amar Das Ji encouraged women to come to the holy congregation with uncovered faces. The third Guru Nanak disapproves the burning of women along side her husband’s funeral pyre. Guru Harogobind Sahib Ji led a householders life he proved that a woman was a man’s honour, a son his memory and wealth as being essential to lead a happy life.

In 1699 Guru Gobind Singh Ji gave birth to Khalsa Panth by administering Amrit of Kanda. Mata Jato Ji placed sugar candy in nectar and thus made the baptism complete. Guru Gobind Singh Ji made the baptism open to men and women alike. Guru Nanak Dev Ji’s elder sister Babi Nanaki was the first to realise that her brother Guru Nanak was no ordinary person. Guru Angad Dev Ji’s daughter Bibi Amro was naam intoxicated and she was spiritually very strong. It was she who led Baba Amar Das Ji to the feet of Guru Angad Dev Ji. Bibi Bhani Ji is the great woman who gave birth to seven Sikh Gurus. Mata Ganga was an exemplary Sikh who lived her life according to the ways of Gurmat. She accepted the martyrdom of her husband Guru Arjan Defv Ji as the will of God. This gave rise to the concept of the Saint-Soldier aspect of Sikhism. Mata Gujri Ji received the news of the execution of her husband Guru Tegh Bahadur Ji withb such patience and put in her lap his martyred head in Anandpur Sahib Ji. She also encouraged her younger grandchildren to give supreme sacrifices to uphold righteousness.

Mai Bhago showed unparalleled bravery in the Battle of Mukatsar. In the 18^th century Sikh women went through extraordinary tortures in prisons. Their sons were butchered into pieces, sown into garlands and hung in their necks. They bore all this without shedding a tear but instead thanked the God Almighty who stood by them in this test.They saw their sons being pierced by spears but still they prayed that their Faith in the Sikh Gurus be unshaken.

SANT BABA HARICHARAN SINGH JI ANANDPUR SAHIB WALE JI

Sant Ji was a school teacher as well as being an experienced Akhandpathi and very good Kirtani too.He was a spiritual guide to the Tikkas of Anandpur Sahib. Together with his accomplices, Sant Gurbaksh Singh Ji(DODHI JI) of Kukrh Pind and Maoullah Ji, Sant Baba Haricharan Singh Ji set off to seek the blessings of the great saint Brahmgiani Baba Natha Singh Ji of Dera Baba Natha Ji.Brahmgiani Baba Natha Singh Ji was a direct ninth descendent of Baba Pula Ji.Baba Pula Ji was a much beloved Gursikh of Sahib Shri Guru Hargobind Sahib Ji Maharaj. When they arrived at the abode of Brahmgiani Baba Natha Singh Ji, they were impressed by the religious discipline of Baba Ji and were convinced that he was a true Brahmgiani.

Brahmgiani Baba Natha Singh Ji asked them for any wishes and promised that they would be granted. Baba Ji would provide the sick with free herbal remedies and they would be cured of their ailments and he would reveal the Lord God to spiritual seekers of the truth. Sant Gurbakash Singh Ji’s wish was to have the divine glimpse of Sahib Shri Guru Gobind Singh Ji in physical form. Baba Natha Ji got dug an underground pit which was coated with river silt to keep it cool and ordered Baba Gurbaksh Singhb Ji to contemplate the Lord God in meditation for fourty days whilst Brahmgiani Baba Natha Singh Ji stood on the top of the pit.On the fortieth day, Sant Gurbaksh Singh Ji heard the hoofs of horses and to his surprise it was the tenth Guru, Guru Gobind Singh Sahib Ji on horseback. The all-knowing Guru handed over to Sant Gurbaksh Singh Ji his pearl prayer bead rosary as it was Sant Ji’s secret wish that Guru Gobind Singh Ji himself would hand to him his rosary with his own hands.Until today, that very rosary is present in village Kukrh pind in Jullundhar.

After Sant Haricharan Singh Ji’s return to Anandpur Sahib, he would keep regular contact with Brahmgiani Baba Natha Singh Ji by way of postcards.Once Sant Baba Haricharan Singh Ji told Baba Natha Singh Ji in writing that his mind wandered whenever he recited or meditated on Gurbani just like our minds do.Brahmgiani Baba Natha Singh Ji in response replied that it is best to leave the matter in the hands of Sahib Shri Guru Nanak Sahib Dev Ji.With the powerful utterings of Brahmgiani Baba Natha Singh Ji, Sant Haricharan Singh Ji became to be an enlightened soul with divine vision.

My maternal grandmother who now live in Canada used to visit Kukrh Pind to seek the blessings of Sant Haricharan Singh Ji.And this is is how my mother was introduced to Sant Ji.My mother too sought the blessings of Sant Ji.

When Sant Baba Haricharan Singh Ji came to the U.K. in 1984, my mother together with my father accompanied by myself payed our respects to Sant Baba Haricharan Singh Ji.My parents have very fond memories of Sant Baba Haricharan Singh Ji and hold him in great reverence.

Brahmgiani Baba Natha Singh Ji’s discourse with Jaimal Singh (leader and founder of the Radhasoami Satsang(Beas)

The Radhasoami Satsang(Beas) is a breakaway group from mainstream Sikhism and declares belief in a lineage of so called Living Gurus or Masters.Please note that Sikhism only reveres Sahib Shri Guru Granth Sahib Ji as its living Guru.

When Brahmgiani Baba Natha Singh Ji of Dera Baba Nath came to hear that the current leader of the Radhasoamis was proclaiming himself to be the Universal Satguru, Dhan Dhan Sahib Shri Guru Nanak Dev Ji, Brahmgiani Ji became furious.How could anyone Parallel the Great Guru Nanak Dev Ji Maharaj?

Sahib Shri Guru Granth Sahib Ji says:

Whoever meets with the Lord through Guru Nanak, saves all his generations. ||6||

har gur naanak jin^H parsi-o tay bahurh fir jon na aa-ay. ||7||

Those who touch the Feet of the Lord through Guru Nanak, do not have to enter the cycle of reincarnation ever again. ||7||

har naam rasik naanak gur raaj jog tai maani-o. ||6||

You are blessed with the Nectar of the Lord's Name, O Guru Nanak; You have mastered Raja Yoga, and enjoy sovereignty over both worlds. ||6||

As a true saint-warrior of Sahib Shri Guru Gobind Singh Ji, Brahmgiani Baba Natha singh Ji set off from his abode accompanied by Sant Gurbakhsh Singh Ji from Kukrh Pind and Baba Ranjit Singh Ji. When Brahmgiani Ji reached the Abode of Jaimal Singh( i.eBeas), at once Brahmgiani Ji grabbed Jaimal Singh by the arm and confronted him. Brahmgiani Ji told Jaimal Singh that how dare he compare himself to the Great Guru Nanak Dev Ji who is infact the Lord Almighty himself.

Brahmgiani Baba Natha Singh Ji told Jaimal Singh that Sahib Shri Guru Nanak Dev Ji could walk on waters and could perform many other myriad feats.Brahmgiani Baba Natha Singh Ji asked him to demonstrate that himself.As soon as Jaimal Singh tried to stay afloat on the River Beas, he drowned and panicked for support. On the other hand Brahmgiani Baba Natha Singh Ji stood on the surface of the River Beas as if a piece of ice was floating on the River Beas. Jaimal Singh begged pardon from Brahmgiani Baba Natha Singh Ji and promised never to repeat the mistake of calling himself the Supreme Guru Nanak.

WAHEGURU JI KA KHALSA;WAHEGURU JI KI FATEH.

After Mata Ji was accepted as the spouse of Guru Gobind Singh ji, her daily duty was to take blessed vision of her Husband Guru Gobind Singh Ji before she partook food.She kept to this practice until Guru Ji evacuated the Fort of Anandpur Sahib in 1704 and his family was separated into two bands on the River Sirsa.If any day passed when she could not have darshan of Sahib Shri Guru Gobind Singh Ji, she would remain without food and water. Mata Sahib Kaur felt great happiness on serving her mother-in-law Mata Gujri Ji and other Gursikhs. Mata Ji treated Mata Sundri Ji as her

elder sister. Mata Sahib Kaur’s face was always radiant.Mata Sahib Kaur was the youngest daughter in law of Mata Gujri and was loved very much.

Mata Sahib Kaur was declared as the eEernal Mother of the Khalsa Panth by Sahib Shri Guru Gobind Singh Sahib Ji Maharaj. Dr. Harbans Singh Chawla writes that Mata Sahib Kaur once begged Guru Gobind Singh Ji for offspring and Guru Ji declared the whole of The Khalsa Panth as the creation of Mata Sahib Kaur Ji.Guru Ji declared that that Khalsa would be the everlasting son of Mata Sahib Kaur Ji.Some writers acclaim this declaration to be made by Guru Ji at Anandpur Sahib, some at Delhi, some at Talwandi Sabo and some at Damdama Sahib.But is difficult to put a time and date to this happening.”

Giani Hari Singh Chandigarh writes that this happening took place at Anandpur Sahiband as follows: “ Mata Kaur Ji entered the court of Sahib Shri Guru Gobind Singh Ji and clung to the feet of Guru Ji and started weeping. Guru Ji asked Mata Ji what the cause was.She replied that I am longing for a son. Guru Ji said that from now onwards each Amritdhari Sikh will have the honour of having Mata Sahib Kaur Ji as its Mother. Guru Ji replied that his spiritual Son the Khalsa shall be everlasting and so shall its mother, Mata Sahib Kaur Ji. Guru Ji added that I have put Khalsa Panth under the protection of its Mother, Mata Sahib Kaur Ji. On hearing the orders of Guru Gobind Singh Ji the Sangat shouted Bole So Nihal, Sat Sri Akaal and prayed that until the Khalsa Panth existed it would be pampered by the love of its Spiritual Mother Mata Sahib Kaur Ji.Thereafter and til this very day, new Khalsa initiates at the Amrit Ceremony are ordered by the Five Beloved Ones to accept Guru Gobind Singh Ji as their spiritual father and Mata Sahib Kaur as their Spiritual mother and that they are descendents of Shri Anadpur Sahib Ji.

In 1704, Shri Guru Gobind Singh Ji evacuated the fort of Anadpur Sahib and reached the River Sirsa. Both wives of Guru Gobind Singh Ji, Mata Sahib Kaur and Mata Sundari Ji managed to cross the flooded River Sirsa with the aid of Gursikhs. Bhai Dhana Ji requested Guru Gobind Singh Sahib Ji for service and Guru Ji entrusted him with the duty of the safe escort of Mata Sundari Ji and Mata Sahib Kaur Ji to Ropar for the night and for them to be escoted by cart to Delhi the next morning accompanied by Bhai Mani Singh Ji.

The writer of Gur Pranali, Kavi Gulab Singh writes that both wives of Guru Gobind Singh Ji on reaching Delhi stayed with a GurSikh in Pandit Koocha Pipl wali Gali and then near Ajmeri Gate koocha Dilwali Singh. Sikhs flocked to gain a glimpse of the Matas .The Matas of Guru Ji required open space for their stay and so the Sikhs of Delhi purchased some land for their stay outside the four gates of Delhi,outside Turkman Gate. A fortress of redstone was built for the wives of Guru Gobind Singh Ji. The Guru’s wives stayed in this fort for the following forty years .A magnificent Shrine in their memory stands there today- Gurdwara Mata Sundari Ji. They guided the Khalsa Panth from this very place in times of High and Low.When they heard that their Husband Guru, Guru Gobind Singh Ji had been victorious in the Battle of Mukatsar and had departed for Shri Damdama Sahib, they accompanied by Bhai Mani Singh left Delhi for Damdama Sahib to take a glimpse of Guru Gobind Singh Sahib Ji. Guru Ji told them of the Martyrdom of the Four Sahibzadas and this brought tears to the eyes of Mata Sundari Ji and Mata Sahib Kaur Ji.Guru Ji consoled them and told them that the Four Sahibzadas were the property of God himself and he himself has called them to their eternal home.

Mata Sahib Kaur Ji wished to stay with Guru Gobind Singh sahib Ji but Guru Ji told them return to Delhi.Both Mata Ji’s left for Delhi

With the help of Guru Gobind Singh Sahib Ji, Bahadur Shah ascended the throne of Delhi. Guru Ji was honoured by the Emperor himself .In compensation for the heavy losses suffered by Guru Ji at Anandpur Sahib, Seven Lakh Rupees were offered to Guru Gobind Singh Sahib Ji. Guru Ji turned down this offer on the condition that the enemies of the Sikh Gurus be punished first and that the common people be heard to.

Some historical evidence suggests that Bhai Nand Lal Ji, Bhai Mani Singh Ji, Mata Sundar Kaur,decided to accept this amount .Half of the amount was given to the Sikh army, and some to the adopted son of Mata Sundar Kaur, Ajit Singh. Guru Gobind Singh Ji was displeased about this. Dr Ganda Singh writes that on examining the Hukamnamas it seems as if Guru Gobind Singh sahib Ji wanted to return to Shri Anandpur Sahib Ji.

When Guru Gobind Singh Ji decided to leave for Deccan accompaniedby Bahadur Shah, Mata Sahib Kaur begged Guru Gobind Singh Ji to take her with him so that in his company and by listening to his sweet utterings she would gain self containment and emancipation.Guru Ji ordered Mata Sahib Kaur to accompany him to Deccan whilst he instructed Mata Sundar Kaur Ji to reside in Delhi.

Guru Gobind Singh Ji camped at Nanded. Guru Gobind Singh Ji got made a separate camp for Mata Sahib Kaur where she could meditate upon the Supreme Lord in total peace.

When Guru Gobind Singh Sahib Ji saw that his earthly existence was coming to an end he decided to bestow eternal Guruship on Sahib Shri Guru Granth Sahib Ji. Mata Sahib Kaur was an eyewitness to this declaration by Guru Ji. Guru Gobind Singh Ji instructed Mata Sahib Kaur Ji to join Mata Sundari in Delhi and to Guide the Khalsa Panth in all walks. Mata Sahib Kaur told Guru Ji that after you descend with your physical form to Sachkhand, I will not be able to live because seeing your glimpse is my food. Guru Ji presented to Mata Sahib Kaur Five weapons and told her that through the worship of these weapons together with that of Sahib Shri Guru Granth Sahib Ji she would receive the Glimpse of Guru Ji. .Bhai Santokh Singh says that Guru Gobind Singh Sahib presented Five Shastars and presented them to Mata Sahib Kaur and asked her to worship them.The glimpse of these weapons is a glimpse of my own form.

Giani Hari Singh of Chandigarh writes that Guru Ji ordered two palanquins. Of one of which he placed the Fiveweapons and into the second he seated Mata Sahib Kaur.On the sangrand of Chet 1765 Mata Sahib Kaur Ji saw the last Divine of Guru Gobind Singh Ji in his earthly form.

Pyare Bhai Daya Singh Ji

Pyare Bhai Dharam Singh Ji

PyareBhai Himmat Singh Ji

Pyare Bhai Mohkam Singh Ji

Pyare Bhai Sahib Singh Ji

Gurdwara Nanaksar, waterloo road, cape hill , birmingham announced amrit sanchar this Sunday coming but please check with them the times.

ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥

Ik Oankar Waaheguroo JiKiFatah||

The Lord is One and the Victory is of the Lord.

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ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥

SriMukhvaak Paat(i)shaahi10||

The ultterance from the holy mouth of the Tenth King :

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ਸ੍ਵੈਯਾ ॥

Sawaiyaa||

SWAYYA

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ਜੋ ਕਛੁ ਲੇਖ ਲਿਖਿਓ ਬਿਧਨਾ ਸੋਈ ਪਾਈਯਤ ਮਿਸਰ ਜੂ ਸ਼ੋਕ ਨਿਵਾਰੋ ॥ਮੇਰੋ ਕਛੂ ਅਪਰਾਧ ਨਹੀ ਗਯੋ ਯਾਦ ਤੇ ਭੂਲ ਨਹ ਕੋਪੁ ਚਿਤਾਰੋ ॥

Jo kachh(u) lekh likhio bidhnaa soipaaeeyat misar joo shok nidaro|| Mero kachhodh apraadh nahigado yaad te bhool nah kop(u) chidaro||

O friend ! whatever the providence has recorded, it will surely happen, therefore, forsake your sorrow; there is no fault of mine in this; I had only forgotton (to serve you earlier); do not get enraged on my error;

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ਬਾਗੋ ਨਿਹਾਲੀ ਪਠੈ ਦੈਹੋ ਆਜੁ ਭਲੇ ਤੁਮ ਕੋ ਨਿਸਚੈ ਜੀਅ ਧਾਰੋ ॥ ਛੱਤ੍ਰੀ ਸਭੈ ਕ੍ਰਿਤ ਬਿੱਪਨ ਕੇ ਇਨਹੂੰ ਪੈ ਕਟਾਛ ਕ੍ਰਿਪਾ ਕੈ ਨਿਹਾਰੋ ॥੧॥

Baago nDhaalipadhhai daiho aaj(u) bhale tum ko nischai jeea ddaro|| Chhattrisabhai krit bippan ke inhoon pai kataachh kridaa kai nidaro||1||

I shall surely cause to send the quilt, bed etc. as religious gift; do not be anxious about that, the Kshatriyas had been performing the jobs for the Brahmins; now be kind to them, looking towards them.1.

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ਜੁੱਧ ਜਿਤੇ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥ ਅਘ ਅਉਘ ਟਰੈ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕ੍ਰਿਪਾ ਫੁਨ ਧਾਮ ਭਰੇ ॥

Juddh jite in hike prasaadh in hike prasaadh su daan dare|| Agh augh darai in hiprasaadh in hd kridaa phun dhaam Bhare||

By the kindness of these Skihs, I have conquered the wars and also by their kindness, I have bestowed charities; by their kindness the clusters on sins have been destroyed and by their kindness my house is full of wealth and materials;

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ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਬਿੱਦਿਆ ਲਈ ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਸਭ ਸ਼ੱਤ੍ਰੁ ਮਰੇ ॥ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥੨॥

In hike prasaadh su biddiaa laiin hikridaa sabh shattru dare|| In hikikridaa ke saje ham hain nahimoso gadib daror dare||2||

By their kindness I have received education and by their kindness all my enemies have been destroyed; by their kindness I have been greatly adorned, otherwise there kindness I have been greatly adorned, otherwise there are crores of humble person like me.

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ਸੇਵ ਕਰੀ ਇਨ ਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀਕੋ ॥ ਦਾਨ ਦਯੋ ਇਨ ਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥

Sev kariin hikibhaavat aur kisev suhaat na jeeko|| Daan dayo in hiko bhalo ar(u) aan ko daan na laagad neeko||

I like to serve them and my mind is not pleased to serve others; the charities bestowed on them are really good and the charities given to others do not appear to be nice;

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ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥

aagad phalai in hiko dayo jag mai jas(u) aur dayo sabh pheeko|| Mo grah(i) mai man te tan te sir lau dhan hai sabh hiin hiko||3||

The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them; in my house, my mind, my body, my wealth and even my head everything belongs to them.3.

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ਦੋਹਰਾ ॥

Dohraa||

DOHRA

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ਚਟਪਟਾਇ ਚਿਤ ਮੈ ਜਰਯੋ ਤ੍ਰਿਣ ਜਯੋਂ ਕ੍ਰੁੱਧਤ ਹੋਇ ॥ ਖੋਜ ਰੋਜ ਕੇ ਹੇਤ ਲਗ ਦਯੋ ਮਿਸਰ ਜੂ ਰੋਇ ॥੪॥

Chatpataae chit mai daryo treen jyon kruddhat hoe|| Khoj roj ke het lag dayo misar joo roe||4||

Just as the straws while burning in ire are flabbergasted, in the same way, the Brahmin got enraged in his mind and thinking about his means of sustenance, he wept.4.

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dhanvad veer ji

Dear Sadh Sangat Ji, I would be grateful if you could respond to the following questions which will be of use to us all;

• If one has Prakash of Shri Guru Granth Sahib Ji at his home, why is it still important to go to the Gurdwara Sahib?

• What is the significance of bowing before Sahib Shri Guru Granth Sahib Ji Maharaj?

• What is the correct way of bowing before Sahib Shri Guru Granth Sahib Ji?

• Why is Langar important?

• What is the correct way of doing Langar Sewa?

• How should one perform Ardass?

• In Ardas, what should one ask Guru Ji for?

• Should we bow before Mahapurakhs? What is the view of Gurmat on this?

• What is the significance of pilgrimage in Sikhism?

• What is the Gurmat view on pursuing Education?

• What view does Sikhism have on Marriage?

• What is the correct way of taking Hukamnama from Sahib Shri Guru Granth Sahib Ji Maharaj? What is the significance of the Hukamnama?

• How should one respect Granthi Sahibans?

• When leaving one’s house to go to the Gurdwara, is there any maryada which should be obeyed?

• How should a Sikh greet each other upon meeting?

• How should one respect the Sadh Sangat?

• How should one do NITNEM?

• Where can one learn shudh path of Sahib Shri Guru Granth Sahib Ji Maharaj?

The Importance of Saadhsangat (the holy congregation of Saints)

The world’s oceans and seas are teeming with water. By removing water or addition of water there is no difference in its volume. This analogy can be used to explain the concept of the Great God Akaalpurakh.

God is neither born nor reborn. The Sun is a great energy source. The Sun’s thermal rays heat the water of the world’s oceans and hence the water evaporates and condenses to form water droplets and hence clouds. Through meditation and Gurbani, Mahapurakhs become one with God and hence what they utter becomes reality. This is an analogy according to Sikhism . A proper Mahapurakh is one who believes in Guru Granth Sahib Ji as the Eternal Shabad Guru. The most fruitful worship of God is through Shabad Guru, Gur Mantar Abhyaas and eventually one’s concentration through Guru Nanak Dev Ji’s blessings becomes one with the Shabad Guru.

The Four Paurisris of Japji Sahib pay importance to listening to Gurbani of Sahib Shri Guru Granth Sahib Ji and Naam Bani with concentration. The Shabad Guru is invisible and incapturable and so is the mind. When one’s mind become one with Shabad Guru and Gurbani odGuru Granth Sahib Ji, one merges with God.

The Acid Test is that a person on meeting a sincere Mahapurakh, has a severe reduction in his mind’s wanderings and this becomes very obvious to him.

Shabad Guru is invisible and incapturable and one must only worship Shabad Guru and Sahib Shri Guru Granth Sahib Ji. Whatever is materialistic is destructible; this includes the human body, the family, houses and buildings.

In Sukhmani Sahib Ji, Guru Arjan Dev Ji mentions that one becomes emancipated through Shabad Guru. Guru Granth Sahib Ji is the King of Kings in this world and hereafter.

Family disputes and ailments of the body, women, and other luxuries and vices are bodily matters. After death these are of no use. But these worldly desires are all fulfilled through Naam and Bani Of Sahib Shri Guru Granth Sahib Ji Maharaj.

This mortal man is wandering day and night after worldly possessions and doesn’t find tranquillity nor peace but peace can only be found through uttering of Naam and Gurbani. It must be noted that without going to the Gurdwara and Saadhsangat one’s inner soul remains deprived. It is important to serve the Saadhsangat with loving devotion.

One cannot find the end of the bountiless Lord. All Gurbani of Sahib Shri Guru Granth Sahib Ji is equal and is the Bani of the Lord God.

Mat Lok-this Earth is a planet in the Milky Way Galaxy.

Brahmand-Universe

The Five Evils Kam, Krodh, Lobh, Moh, Ahunkar can only be conquered through Naam and Gurbani. One is born as a Human only after good fortune and can only be made worthy by doing Saadhsangat .We are in love with worldly possessions but have forsaken the Lord God.

AKAAL PURAKH(THE LORD GOD)

The Lord God can only be remembered by many names but there is only one God. God bestows bounties upon all beings without them asking. God gives to all endlessly i.e worldly possessions, luxuries.

Gurbani is the lamp of spiritual wisdom which dispels spiritual ignorance.

The concept of a Guru in flesh is no longer allowed in Sikhism as Guru Gobind Singh Sahib Ji has bestowed upon Sahib Shri Guru Granth Sahib Ji Eternal GuruShip.

Gurbani is the Guru and the Guru is Gurbani.

One can gain guidance from the Hukamnamas of Sahib Shri Guru Granth Sahib Ji by taking guidance from the Hukamnama from Sahib Shri Guru Granth Sahib Ji. One can get translation of the Hukamnama from the Granthi Sahiban. Shabad Guru is the Eternal flame. Guru Granth Sahib Ji Maharaj Ji has enshrined in it the Divine Glimpse of the Ten Guru Masters of Sikhism.

It is stated in Sahib Shri Guru Granth Sahib Ji that Oh,Nanak all the world is suffering.At present there is hard to find anyone in peace of mind. According to Sahib Shri Guru Granth Sahib Ji, every human being is engrossed in suffering of one kind or another.People are wandering from place to place in search of a cure. Only a fortunate one is freed from suffering.Guru Ji has stated that Nam is the solution to all sufferings whether worldly or spiritual.Those fortunate beings who take refuge of Naam Simran,Sahib Shri Guru Granth Sahib Ji’s Gurbani ‘ they are cured of all worldly, and spiritual sufferings.All obstacles and wishes whether monetary or other are fulfilled through worship of Shabad Guru and Sahib Shri Guru Granth Sahib Ji.Those who recite Gurbani with loving devotion daily are relieved of all sufferings

sri maan sant ranjit singh ji of dudley.

WAHEGURU JI KA KHALSA;WAHEGURU JI KI FATEH.

The Amrit ceremony is usually held in a quiet place away from common traffic.Guru Granth Sahib Ji is installed and ceremoniously opened. Six committed and baptised Sikhs must be present .One of whom sits in attendance of Sahib Shri Guru granth Sahib Ji whilst the remaining Five Beloved ones adminster the baptism. All of them must have taken bath and washed their hair.

The chosen Five Beloved Ones must not include blind, disabled, lame individuals nor anyone having committed a breach in the Sikh discipline.

Any man or woman may take the Ambrosial baptism(Amrit) irrespective of caste, creed, colour and religion.The person should not be of a very young age.

The persons seeking baptism must have washed their bodies and hair and be wearing the Five Kakkars as below:

Kesh(unshorn hair) tucked into a knot

Kirpan(sword) short sword worn over one’s outer clothing

Kacchehra(prescribed drawer type underwear garment. Men must remove their trousers, tracksuits, and must only be wearing their kacchehras before presenting themselves before the Five Beloved Ones in the presence of Sahib Shri Guru Granth Sahib Ji.

Kangha(wooden comb tucked into the tyied hair)

Karrha(steel bracelet)

Men must wear a turban covering their hair.He/she must not wear a cap or be bare headed.He/She must not wear any body jewellery piercing the body.

The persons seeking to be baptised must bow before Sahib Shri Guru Granth sahib J9 with full reverence and stand with folded hands.Anyone seeking rebaptism on having committed a cardinal sin should confess before the Five Beloved ones, the Holy congregation and Sahib Shri Guru Granth sahib Ji and accept any punishment awarded by them.

One of the Five Beloved Ones must explain to those seeking Baptism. The principles of the Sikh religion,the Sikh religion worships One Supreme God. Devotion, meditation, reflection upon Gurbani, attending Holy congregation, selfless service to mankind, loving God’s creation, love and reflection upon God’s name, living upto the Sikh Code of Conduct after being baptised with Amrit. Each candidate should be asked: “Do you accept these conditions?”

On hearing a positive response from the candidates, one of the Five Beloved Ones should conduct the Ardas for the preparation of the Amrit and the Hukamnama(command) be taken.

The Five Beloved Ones should come close to the bowl for preparing the Amrit.The bowl should be of Pure Iron. The double-edged swor(khanda) used for stirring the Amrit Mixture should be of Pure Iron Too. T he bowl should be supported on a clean ring.

Clean water and sugar candy (patasas) are then placed into the iron vessel.The Five Beloved Ones will sit around the iron bowl in bir position(Saint-Soldiers stance)Sitting in Bir posture comprises resting the body on the right leg, the right calf and foot gathered inwards and the left leg upto the shin kept in a vertical position.

Each of the Five Beloved Ones recites the Gurbani scriptures in turn comprising of Shri Japji Sahib, Shri Jaap Sahib, Tav Prasad Swayee, Benti Chaupaee, Anad Sahib complete .Each of the Five Beloved Ones will hold the edge of the iron bowl with his left hand and keep stirring the water mixture with a double-edged sword. He should do that with full concentration. The rest of the Beloved Ones should pay full concentration on the ambrosial nectar.

After the conclusion of the prayers, one the Five Beloved Ones will conduct the Ardas.

After the Ardas, everyone seeking to be baptised should sit in bir position and putting his/her hand right hand cupped in the left hand and be made to sip the palmful of nectar five times as the Beloved one pouring the nectar exclaims”Waheguru Ji ka Khalsa;Waheguru Ji Ki Fateh”(The Khalsa is of the wondrous destroyer of darkness, victory, too is his. The person receiving Baptism should utter in return Waheguru Ji ka Khalsa:Waheguru Ji Ki Fateh.Then five handfuls of Amrit be sprinkled into the eyes of the person being baptised and another five into his hair. Each handful of the ambrosial mix should be accompanied by the exclamation of Waheguru Ji Ka Khalsa;Waheguru Ji Ki Fateh by the Beloved One pouring the nectar together with the candidate alike. All of the remaining Amrit should be shared out to all men and women from the same vessel.

The Five Beloved Ones will bestow upon each new member of the Khalsa Brotherhood The Guru Mantr(the Guru’s Word, the Shabad Guru)WAHEGURU by reciting it in chorus.Then the Five Beloved Ones will bestow upon the new members of the Khalsa, the Mool Mantar or Fundamental Prayer of the Sikhs.

Ik-oaankaar saatnam kartapurakh nirbhau nirvair akaal moorat ajoni saibhang gurprasad. Jap aad sach, jugaad sach hai bhee sach nanak hoseebhee sach.

After this, one of the Five Beloved Ones wll explain to them the Code of Conduct of the Sikhs.

Today you are reborn into the true Guru’s household ending the cycle of migration, and joined the Khasa panth order.

Your spiritual father is Guru Gobind Singh Ji and Spiritual Mother, Mata Sahib Kaur Ji.Your place of Birth is Keshgarh Sahib and your native place is Anandpur Sahib.

You being the sons of one father, are amongst yourselves and other baptised Sikhs spiritual brothers.

Yotlu have become the Pure Khalsa, having renounced your previous lineage, professional background,caste creed and colour,religion,country.

You are to worship none but the One Timeless Being Waheguru, no god, goddess,ncarnation or prophet.

You are not to think of any one except the Ten Gurus.

You must have on your possession the Five Kakkars at all times.

Kesh(uncut hair)

Kara(iron core)

Kirpan(short sword)

Kangha(wooden comb)

Kacchehra(underwear)

At early dawn(Amrit Vela) contemplate on the holy name Waheguru.

Nitnem Rahit(Daily prayers to be recited in the morning or listened to)

(1)Japji Sahib

(2)Jaap Sahib

(3)Benti Chaupaee

(4)Tav Prasad

(5)Anand Sahib

In the evening;Rehrass Sahib and Kirtan Sohila.

The FOUR CARDINAL SINS(BUJJAR KUREHITS) TO BE AVOIDED

1)Forcible Removal of Body hair

2)Consumption of Tobacco,drugs,alcohol and other intoxicants

3)Adultery

4)Consumption of Meat/Fish,Eggs.

If one commits even one of the above, he must be rebaptised after being awarded suitable punishment by the Five Beloved Ones.

WAHEGURU JI KA KHALSA; WAHEGURU JI KA FATEH

The Amrit ceremony is usually held in a quiet place away from common traffic.Guru Granth Sahib Ji is installed and ceremoniously opened. Six committed and baptised Sikhs must be present .One of whom sits in attendance of Sahib Shri Guru granth Sahib Ji whilst the remaining Five Beloved ones adminster the baptism. All of them must have taken bath and washed their hair.

The chosen Five Beloved Ones must not include blind, disabled, lame individuals nor anyone having committed a breach in the Sikh discipline.

Any man or woman may take the Ambrosial baptism(Amrit) irrespective of caste, creed, colour and religion.The person should not be of a very young age.

The persons seeking baptism must have washed their bodies and hair and be wearing the Five Kakkars as below:

Kesh(unshorn hair) tucked into a knot

Kirpan(sword) short sword worn over one’s outer clothing

Kacchehra(prescribed drawer type underwear garment. Men must remove their trousers, tracksuits, and must only be wearing their kacchehras before presenting themselves before the Five Beloved Ones in the presence of Sahib Shri Guru Granth Sahib Ji.

Kangha(wooden comb tucked into the tyied hair)

Karrha(steel bracelet)

Men must wear a turban covering their hair.He/she must not wear a cap or be bare headed.He/She must not wear any body jewellery piercing the body.

The persons seeking to be baptised must bow before Sahib Shri Guru Granth sahib J9 with full reverence and stand with folded hands.Anyone seeking rebaptism on having committed a cardinal sin should confess before the Five Beloved ones, the Holy congregation and Sahib Shri Guru Granth sahib Ji and accept any punishment awarded by them.

One of the Five Beloved Ones must explain to those seeking Baptism. The principles of the Sikh religion,the Sikh religion worships One Supreme God. Devotion, meditation, reflection upon Gurbani, attending Holy congregation, selfless service to mankind, loving God’s creation, love and reflection upon God’s name, living upto the Sikh Code of Conduct after being baptised with Amrit. Each candidate should be asked: “Do you accept these conditions?”

On hearing a positive response from the candidates, one of the Five Beloved Ones should conduct the Ardas for the preparation of the Amrit and the Hukamnama(command) be taken.

The Five Beloved Ones should come close to the bowl for preparing the Amrit.The bowl should be of Pure Iron. The double-edged swor(khanda) used for stirring the Amrit Mixture should be of Pure Iron Too. T he bowl should be supported on a clean ring.

Clean water and sugar candy (patasas) are then placed into the iron vessel.The Five Beloved Ones will sit around the iron bowl in bir position(Saint-Soldiers stance)Sitting in Bir posture comprises resting the body on the right leg, the right calf and foot gathered inwards and the left leg upto the shin kept in a vertical position.

Each of the Five Beloved Ones recites the Gurbani scriptures in turn comprising of Shri Japji Sahib, Shri Jaap Sahib, Tav Prasad Swayee, Benti Chaupaee, Anad Sahib complete .Each of the Five Beloved Ones will hold the edge of the iron bowl with his left hand and keep stirring the water mixture with a double-edged sword. He should do that with full concentration. The rest of the Beloved Ones should pay full concentration on the ambrosial nectar.

After the conclusion of the prayers, one the Five Beloved Ones will conduct the Ardas.

After the Ardas, everyone seeking to be baptised should sit in bir position and putting his/her hand right hand cupped in the left hand and be made to sip the palmful of nectar five times as the Beloved one pouring the nectar exclaims”Waheguru Ji ka Khalsa;Waheguru Ji Ki Fateh”(The Khalsa is of the wondrous destroyer of darkness, victory, too is his. The person receiving Baptism should utter in return Waheguru Ji ka Khalsa:Waheguru Ji Ki Fateh.Then five handfuls of Amrit be sprinkled into the eyes of the person being baptised and another five into his hair. Each handful of the ambrosial mix should be accompanied by the exclamation of Waheguru Ji Ka Khalsa;Waheguru Ji Ki Fateh by the Beloved One pouring the nectar together with the candidate alike. All of the remaining Amrit should be shared out to all men and women from the same vessel.

The Five Beloved Ones will bestow upon each new member of the Khalsa Brotherhood The Guru Mantr(the Guru’s Word, the Shabad Guru)WAHEGURU by reciting it in chorus.Then the Five Beloved Ones will bestow upon the new members of the Khalsa, the Mool Mantar or Fundamental Prayer of the Sikhs.

Ik-oaankaar saatnam kartapurakh nirbhau nirvair akaal moorat ajoni saibhang gurprasad. Jap aad sach, jugaad sach hai bhee sach nanak hoseebhee sach.

After this, one of the Five Beloved Ones wll explain to them the Code of Conduct of the Sikhs.

Today you are reborn into the true Guru’s household ending the cycle of migration, and joined the Khasa panth order.

Your spiritual father is Guru Gobind Singh Ji and Spiritual Mother, Mata Sahib Kaur Ji.Your place of Birth is Keshgarh Sahib and your native place is Anandpur Sahib.

You being the sons of one father, are amongst yourselves and other baptised Sikhs spiritual brothers.

Yotlu have become the Pure Khalsa, having renounced your previous lineage, professional background,caste creed and colour,religion,country.

You are to worship none but the One Timeless Being Waheguru, no god, goddess,ncarnation or prophet.

You are not to think of any one except the Ten Gurus.

You must have on your possession the Five Kakkars at all times.

Kesh(uncut hair)

Kara(iron core)

Kirpan(short sword)

Kangha(wooden comb)

Kacchehra(underwear)

At early dawn(Amrit Vela) contemplate on the holy name Waheguru.

Nitnem Rahit(Daily prayers to be recited in the morning or listened to)

(1)Japji Sahib

(2)Jaap Sahib

(3)Benti Chaupaee

(4)Tav Prasad

(5)Anand Sahib

In the evening;Rehrass Sahib and Kirtan Sohila.

The FOUR CARDINAL SINS(BUJJAR KUREHITS) TO BE AVOIDED

1)Forcible Removal of Body hair

2)Consumption of Tobacco,drugs,alcohol and other intoxicants

3)Adultery

4)Consumption of Meat/Fish,Eggs.

If one commits even one of the above, he must be rebaptised after being awarded suitable punishment by the Five Beloved Ones.

WAHEGURU JI KA KHALSA; WAHEGURU JI KA FATEH

MATA SAHIB KAUR JI MATA SAHIB KAUR JI - SPIRITUAL MOTHER OF THE KHALSA PANTH

Mata Sahib Kaur is the last and thirteenth spouse of the Sikh Gurus’ household. Mata Sahib Kaur holds an unique place in the history of the Sikh Women, Sikh Gurus’ spouses and of the Sikh Guru’s families. Some historians have described Mata Sahib Kaur as the unmarried bride.This is a very extraordinary marital relationship with Sahib Shri Guru Gobind Sahib Ji Maharaj.In the annals of world history there is no other woman but Mata Sahib Kaur Ji who has such an extraordinary marriage nor is there anyone who has been blessed as being the spiritual mother of the Khalsa Panth.The history of the Sikh Gurus’ spouses have not been recorded and hence historians have access only to incomplete facts. Mata Sahib Kaur Ji’s history is available in all historical Sikh manuscripts but unfortunately there are many controversies. The controversies involve Mata Ji’s birth date, her parents, her marriage with Guru Gobind Singh Sahib Ji, Mata Ji putting sugar candy into the the Amrit prepared by Guru Gobind Singh Ji whilst initiating Sikhs into Khalsa on the historical day of Vaisakhi 1699.

Bha Kahn Singh Nabha mentions in Mahan Kosh that Mata Sahib Kaur Ji’s father was Rama Basi and she was born in Rohtas. In Gur Pratap Sooraj Prakash, Bhai Santokh Singh states Bhai Rawa to be the father of Mata Sahib Kaur Ji.Bhai Karam Singh historian states that her father’s name was Ram Khatri and he was a trader in Rohtas.Giani Hari Singh Ji writes in his book “Mata Sahib Kaur” that Mata Sahib Kaur took birth on the 18^th of Kattak, 1738, a Wednesday morning in the ambrosial hours of dawn. He writes that she was born to Mata Jasdevi and father Bhai Ramoo at Rohtas Nagar, district Jhelum, Pakistan. He adds that Mata Ji was named as Mata Sahib Devi by the Sadh sangat but after taking Amrit was renamed Mata Sahib Kaur Ji.

The Shiromani Gurdwara Prabhandhak Committee ,Shri Amritsar mentions that that the third marriage of Guru Gobind Singh Ji took place with Mata Sahib Devi, daughter of Shri Ram Busi Khatri of Rohtas.in 1757.There is no mention of the birthdate of Mata Ji.

Bhai Karam Singh historian gives details about the birth and history of her parents.

He adds in his writing “Guru Ki Mahal” that “Bhai Rama Khatri was a trader of Rohtas. He was issueless but had all worldy pleasures.He accompanied the sangat of Pothohar in their pilgrimage to Shri Anandpur Sahib in 1736.He made an offering of of Karah Parshad before Guru Sahib Ji and requested Guru Ji that he blessed with an issue and he would issue that offspring to your service. Guru Ji smiled and promised him that his wish would be fulfilled. “Guru Ka Mahal” mentions that when Bhai Rama Ji requested Guru Gobind Singh Ji that his daughter was born with the blessings of Guru Gobind Singh Ji and so it should be that she be married to Guru Gobind Singh Ji. This request brought a wave of happiness in the Sadh Sangat and Guru Ji’s household. Thereafter the new born daughter was known as Mata Ji. When a son was born unto Bhai Rama Ji, he was named Bhai Sahib Rai. After baptism with Amrit, Bhai Sahib Rai was renamed Bhai Sahib Singh and Mata Sahib Dewi as Mata Sahib Kaur.

The above is correct according to pothi Gur Bilas Sakhi 100 (page326). Historians have suggested that Mata Ji was full of all virtues. She had a very beautiful physical appearance.She was sweetly spoken, humble,very patient .She was admired by both the Sikh congregation .

Giani Hari Singh Chandigarh, gives mention of Mata Sahib Deva’s childhood: “Sahib Deva learned Punjabi script in her early days.She learned Gurbani and History of the Sikhs in her childhood.When she recited Gurbani in Sadhsangat, it left the sadhsangat amazed.She did not waste time in idle talk but spent her time wisely serving the Guru and doing Gurbani Paath.

All historians agree that Mata Sahib Devan became the spouse of Guru Gobind Singh Ji in1702.In the first part of the Sikh History it is mentioned that after the demise 0f Mata Jito Ji in 1757 the father of Mata Sahib Devan requested Guru Gobind Singh Ji.

Accept the hand of his daughter in marriage as he had already surrendered her to Guru Ji since her birth and that she would remain unmarried if Guru Ji did not accept her as her spouse.Guru Sahib Ji told him that Guru Gobind Singh Ji had now vowed to serve the country and to uphold righteousness .Guru Ji accepted her on the condition that he would have no marital relations with Mata Sahib Devan .Guru Ji said that her marriage with Guru Ji would be a binding of Souls rather than two bodies.This is why Sikh and Non-Sikh historians have described this marriage as the unmarried bride.

Historians have made a mistake by saying that Mata Sahib Kaur placed patashas in the vessel containing Amrit.This is clearly incorrect as Mata Sahib Kaur got married one year after the First Amrit Sinchar in 1699.

Kavi Sainapat states that when Guru Gobind Singh Ji departed for Deccan, he reached Rajputana.

After Mata Ji was accepted as the spouse of Guru Gobind Singh ji, her daily duty was to take blessed vision of her Husband Guru Gobind Singh Ji before she partook food.She kept to this practice until Guru Ji evacuated the Fort of Anandpur Sahib in 1704 and his family was separated into two bands on the River Sirsa.If any day passed when she could not have darshan of Sahib Shri Guru Gobind Singh Ji, she would remain without food and water. Mata Sahib Kaur felt great happiness on serving her mother-in-law Mata Gujri Ji and other Gursikhs. Mata Ji treated Mata Sundri Ji as her

elder sister. Mata Sahib Kaur’s face was always radiant.Mata Sahib Kaur was the youngest daughter in law of Mata Gujri and was loved very much.

Mata Sahib Kaur was declared as the eEernal Mother of the Khalsa Panth by Sahib Shri Guru Gobind Singh Sahib Ji Maharaj. Dr. Harbans Singh Chawla writes that Mata Sahib Kaur once begged Guru Gobind Singh Ji for offspring and Guru Ji declared the whole of The Khalsa Panth as the creation of Mata Sahib Kaur Ji.Guru Ji declared that that Khalsa would be the everlasting son of Mata Sahib Kaur Ji.Some writers acclaim this declaration to be made by Guru Ji at Anandpur Sahib, some at Delhi, some at Talwandi Sabo and some at Damdama Sahib.But is difficult to put a time and date to this happening.”

Giani Hari Singh Chandigarh writes that this happening took place at Anandpur Sahiband as follows: “ Mata Kaur Ji entered the court of Sahib Shri Guru Gobind Singh Ji and clung to the feet of Guru Ji and started weeping. Guru Ji asked Mata Ji what the cause was.She replied that I am longing for a son. Guru Ji said that from now onwards each Amritdhari Sikh will have the honour of having Mata Sahib Kaur Ji as its Mother. Guru Ji replied that his spiritual Son the Khalsa shall be everlasting and so shall its mother, Mata Sahib Kaur Ji. Guru Ji added that I have put Khalsa Panth under the protection of its Mother, Mata Sahib Kaur Ji. On hearing the orders of Guru Gobind Singh Ji the Sangat shouted Bole So Nihal, Sat Sri Akaal and prayed that until the Khalsa Panth existed it would be pampered by the love of its Spiritual Mother Mata Sahib Kaur Ji.Thereafter and til this very day, new Khalsa initiates at the Amrit Ceremony are ordered by the Five Beloved Ones to accept Guru Gobind Singh Ji as their spiritual father and Mata Sahib Kaur as their Spiritual mother and that they are descendents of Shri Anadpur Sahib Ji.

In 1704, Shri Guru Gobind Singh Ji evacuated the fort of Anadpur Sahib and reached the River Sirsa. Both wives of Guru Gobind Singh Ji, Mata Sahib Kaur and Mata Sundari Ji managed to cross the flooded River Sirsa with the aid of Gursikhs. Bhai Dhana Ji requested Guru Gobind Singh Sahib Ji for service and Guru Ji entrusted him with the duty of the safe escort of Mata Sundari Ji and Mata Sahib Kaur Ji to Ropar for the night and for them to be escoted by cart to Delhi the next morning accompanied by Bhai Mani Singh Ji.

The writer of Gur Pranali, Kavi Gulab Singh writes that both wives of Guru Gobind Singh Ji on reaching Delhi stayed with a GurSikh in Pandit Koocha Pipl wali Gali and then near Ajmeri Gate koocha Dilwali Singh. Sikhs flocked to gain a glimpse of the Matas .The Matas of Guru Ji required open space for their stay and so the Sikhs of Delhi purchased some land for their stay outside the four gates of Delhi,outside Turkman Gate. A fortress of redstone was built for the wives of Guru Gobind Singh Ji. The Guru’s wives stayed in this fort for the following forty years .A magnificent Shrine in their memory stands there today- Gurdwara Mata Sundari Ji. They guided the Khalsa Panth from this very place in times of High and Low.When they heard that their Husband Guru, Guru Gobind Singh Ji had been victorious in the Battle of Mukatsar and had departed for Shri Damdama Sahib, they accompanied by Bhai Mani Singh left Delhi for Damdama Sahib to take a glimpse of Guru Gobind Singh Sahib Ji. Guru Ji told them of the Martyrdom of the Four Sahibzadas and this brought tears to the eyes of Mata Sundari Ji and Mata Sahib Kaur Ji.Guru Ji consoled them and told them that the Four Sahibzadas were the property of God himself and he himself has called them to their eternal home.

Mata Sahib Kaur Ji wished to stay with Guru Gobind Singh sahib Ji but Guru Ji told them return to Delhi.Both Mata Ji’s left for Delhi

With the help of Guru Gobind Singh Sahib Ji, Bahadur Shah ascended the throne of Delhi. Guru Ji was honoured by the Emperor himself .In compensation for the heavy losses suffered by Guru Ji at Anandpur Sahib, Seven Lakh Rupees were offered to Guru Gobind Singh Sahib Ji. Guru Ji turned down this offer on the condition that the enemies of the Sikh Gurus be punished first and that the common people be heard to.

Some historical evidence suggests that Bhai Nand Lal Ji, Bhai Mani Singh Ji, Mata Sundar Kaur,decided to accept this amount .Half of the amount was given to the Sikh army, and some to the adopted son of Mata Sundar Kaur, Ajit Singh. Guru Gobind Singh Ji was displeased about this. Dr Ganda Singh writes that on examining the Hukamnamas it seems as if Guru Gobind Singh sahib Ji wanted to return to Shri Anandpur Sahib Ji.

When Guru Gobind Singh Ji decided to leave for Deccan accompaniedby Bahadur Shah, Mata Sahib Kaur begged Guru Gobind Singh Ji to take her with him so that in his company and by listening to his sweet utterings she would gain self containment and emancipation.Guru Ji ordered Mata Sahib Kaur to accompany him to Deccan whilst he instructed Mata Sundar Kaur Ji to reside in Delhi.

Guru Gobind Singh Ji camped at Nanded. Guru Gobind Singh Ji got made a separate camp for Mata Sahib Kaur where she could meditate upon the Supreme Lord in total peace.

When Guru Gobind Singh Sahib Ji saw that his earthly existence was coming to an end he decided to bestow eternal Guruship on Sahib Shri Guru Granth Sahib Ji. Mata Sahib Kaur was an eyewitness to this declaration by Guru Ji. Guru Gobind Singh Ji instructed Mata Sahib Kaur Ji to join Mata Sundari in Delhi and to Guide the Khalsa Panth in all walks. Mata Sahib Kaur told Guru Ji that after you descend with your physical form to Sachkhand, I will not be able to live because seeing your glimpse is my food. Guru Ji presented to Mata Sahib Kaur Five weapons and told her that through the worship of these weapons together with that of Sahib Shri Guru Granth Sahib Ji she would receive the Glimpse of Guru Ji. .Bhai Santokh Singh says that Guru Gobind Singh Sahib presented Five Shastars and presented them to Mata Sahib Kaur and asked her to worship them.The glimpse of these weapons is a glimpse of my own form.

Giani Hari Singh of Chandigarh writes that Guru Ji ordered two palanquins. Of one of which he placed the Fiveweapons and into the second he seated Mata Sahib Kaur.On the sangrand of Chet 1765 Mata Sahib Kaur Ji saw the last Divine of Guru Gobind Singh Ji in his earthly form.

Bhai Santokh Singh Ji in his famous works “Sooraj Prakash Granth” mentions that in 1804(1747) Mata Sahib Kaur told Mata Sundari ji that she was nearing the end of her earthly existence and that she was leaving her body to reunite with her husband Sahib Shri Guru Gobind Singh Ji.Her last wish was that her last rites be created at the holy place of sahib Shri Guru Harkrishan Sahib Ji at Gurdwara Bala Sahib Ji.

HALSA PANTH

Mata Sahib Kaur is the last and thirteenth spouse of the Sikh Gurus’ household. Mata Sahib Kaur holds an unique place in the history of the Sikh Women, Sikh Gurus’ spouses and of the Sikh Guru’s families. Some historians have described Mata Sahib Kaur as the unmarried bride.This is a very extraordinary marital relationship with Sahib Shri Guru Gobind Sahib Ji Maharaj.In the annals of world history there is no other woman but Mata Sahib Kaur Ji who has such an extraordinary marriage nor is there anyone who has been blessed as being the spiritual mother of the Khalsa Panth.The history of the Sikh Gurus’ spouses have not been recorded and hence historians have access only to incomplete facts. Mata Sahib Kaur Ji’s history is available in all historical Sikh manuscripts but unfortunately there are many controversies. The controversies involve Mata Ji’s birth date, her parents, her marriage with Guru Gobind Singh Sahib Ji, Mata Ji putting sugar candy into the the Amrit prepared by Guru Gobind Singh Ji whilst initiating Sikhs into Khalsa on the historical day of Vaisakhi 1699.

Bha Kahn Singh Nabha mentions in Mahan Kosh that Mata Sahib Kaur Ji’s father was Rama Basi and she was born in Rohtas. In Gur Pratap Sooraj Prakash, Bhai Santokh Singh states Bhai Rawa to be the father of Mata Sahib Kaur Ji.Bhai Karam Singh historian states that her father’s name was Ram Khatri and he was a trader in Rohtas.Giani Hari Singh Ji writes in his book “Mata Sahib Kaur” that Mata Sahib Kaur took birth on the 18^th of Kattak, 1738, a Wednesday morning in the ambrosial hours of dawn. He writes that she was born to Mata Jasdevi and father Bhai Ramoo at Rohtas Nagar, district Jhelum, Pakistan. He adds that Mata Ji was named as Mata Sahib Devi by the Sadh sangat but after taking Amrit was renamed Mata Sahib Kaur Ji.

The Shiromani Gurdwara Prabhandhak Committee ,Shri Amritsar mentions that that the third marriage of Guru Gobind Singh Ji took place with Mata Sahib Devi, daughter of Shri Ram Busi Khatri of Rohtas.in 1757.There is no mention of the birthdate of Mata Ji.

Bhai Karam Singh historian gives details about the birth and history of her parents.

He adds in his writing “Guru Ki Mahal” that “Bhai Rama Khatri was a trader of Rohtas. He was issueless but had all worldy pleasures.He accompanied the sangat of Pothohar in their pilgrimage to Shri Anandpur Sahib in 1736.He made an offering of of Karah Parshad before Guru Sahib Ji and requested Guru Ji that he blessed with an issue and he would issue that offspring to your service. Guru Ji smiled and promised him that his wish would be fulfilled. “Guru Ka Mahal” mentions that when Bhai Rama Ji requested Guru Gobind Singh Ji that his daughter was born with the blessings of Guru Gobind Singh Ji and so it should be that she be married to Guru Gobind Singh Ji. This request brought a wave of happiness in the Sadh Sangat and Guru Ji’s household. Thereafter the new born daughter was known as Mata Ji. When a son was born unto Bhai Rama Ji, he was named Bhai Sahib Rai. After baptism with Amrit, Bhai Sahib Rai was renamed Bhai Sahib Singh and Mata Sahib Dewi as Mata Sahib Kaur.

The above is correct according to pothi Gur Bilas Sakhi 100 (page326). Historians have suggested that Mata Ji was full of all virtues. She had a very beautiful physical appearance.She was sweetly spoken, humble,very patient .She was admired by both the Sikh congregation .

Giani Hari Singh Chandigarh, gives mention of Mata Sahib Deva’s childhood: “Sahib Deva learned Punjabi script in her early days.She learned Gurbani and History of the Sikhs in her childhood.When she recited Gurbani in Sadhsangat, it left the sadhsangat amazed.She did not waste time in idle talk but spent her time wisely serving the Guru and doing Gurbani Paath.

All historians agree that Mata Sahib Devan became the spouse of Guru Gobind Singh Ji in1702.In the first part of the Sikh History it is mentioned that after the demise 0f Mata Jito Ji in 1757 the father of Mata Sahib Devan requested Guru Gobind Singh Ji.

Accept the hand of his daughter in marriage as he had already surrendered her to Guru Ji since her birth and that she would remain unmarried if Guru Ji did not accept her as her spouse.Guru Sahib Ji told him that Guru Gobind Singh Ji had now vowed to serve the country and to uphold righteousness .Guru Ji accepted her on the condition that he would have no marital relations with Mata Sahib Devan .Guru Ji said that her marriage with Guru Ji would be a binding of Souls rather than two bodies.This is why Sikh and Non-Sikh historians have described this marriage as the unmarried bride.

Historians have made a mistake by saying that Mata Sahib Kaur placed patashas in the vessel containing Amrit.This is clearly incorrect as Mata Sahib Kaur got married one year after the First Amrit Sinchar in 1699.

Kavi Sainapat states that when Guru Gobind Singh Ji departed for Deccan, he reached Rajputana.

After Mata Ji was accepted as the spouse of Guru Gobind Singh ji, her daily duty was to take blessed vision of her Husband Guru Gobind Singh Ji before she partook food.She kept to this practice until Guru Ji evacuated the Fort of Anandpur Sahib in 1704 and his family was separated into two bands on the River Sirsa.If any day passed when she could not have darshan of Sahib Shri Guru Gobind Singh Ji, she would remain without food and water. Mata Sahib Kaur felt great happiness on serving her mother-in-law Mata Gujri Ji and other Gursikhs. Mata Ji treated Mata Sundri Ji as her

elder sister. Mata Sahib Kaur’s face was always radiant.Mata Sahib Kaur was the youngest daughter in law of Mata Gujri and was loved very much.

Mata Sahib Kaur was declared as the eEernal Mother of the Khalsa Panth by Sahib Shri Guru Gobind Singh Sahib Ji Maharaj. Dr. Harbans Singh Chawla writes that Mata Sahib Kaur once begged Guru Gobind Singh Ji for offspring and Guru Ji declared the whole of The Khalsa Panth as the creation of Mata Sahib Kaur Ji.Guru Ji declared that that Khalsa would be the everlasting son of Mata Sahib Kaur Ji.Some writers acclaim this declaration to be made by Guru Ji at Anandpur Sahib, some at Delhi, some at Talwandi Sabo and some at Damdama Sahib.But is difficult to put a time and date to this happening.”

Giani Hari Singh Chandigarh writes that this happening took place at Anandpur Sahiband as follows: “ Mata Kaur Ji entered the court of Sahib Shri Guru Gobind Singh Ji and clung to the feet of Guru Ji and started weeping. Guru Ji asked Mata Ji what the cause was.She replied that I am longing for a son. Guru Ji said that from now onwards each Amritdhari Sikh will have the honour of having Mata Sahib Kaur Ji as its Mother. Guru Ji replied that his spiritual Son the Khalsa shall be everlasting and so shall its mother, Mata Sahib Kaur Ji. Guru Ji added that I have put Khalsa Panth under the protection of its Mother, Mata Sahib Kaur Ji. On hearing the orders of Guru Gobind Singh Ji the Sangat shouted Bole So Nihal, Sat Sri Akaal and prayed that until the Khalsa Panth existed it would be pampered by the love of its Spiritual Mother Mata Sahib Kaur Ji.Thereafter and til this very day, new Khalsa initiates at the Amrit Ceremony are ordered by the Five Beloved Ones to accept Guru Gobind Singh Ji as their spiritual father and Mata Sahib Kaur as their Spiritual mother and that they are descendents of Shri Anadpur Sahib Ji.

In 1704, Shri Guru Gobind Singh Ji evacuated the fort of Anadpur Sahib and reached the River Sirsa. Both wives of Guru Gobind Singh Ji, Mata Sahib Kaur and Mata Sundari Ji managed to cross the flooded River Sirsa with the aid of Gursikhs. Bhai Dhana Ji requested Guru Gobind Singh Sahib Ji for service and Guru Ji entrusted him with the duty of the safe escort of Mata Sundari Ji and Mata Sahib Kaur Ji to Ropar for the night and for them to be escoted by cart to Delhi the next morning accompanied by Bhai Mani Singh Ji.

The writer of Gur Pranali, Kavi Gulab Singh writes that both wives of Guru Gobind Singh Ji on reaching Delhi stayed with a GurSikh in Pandit Koocha Pipl wali Gali and then near Ajmeri Gate koocha Dilwali Singh. Sikhs flocked to gain a glimpse of the Matas .The Matas of Guru Ji required open space for their stay and so the Sikhs of Delhi purchased some land for their stay outside the four gates of Delhi,outside Turkman Gate. A fortress of redstone was built for the wives of Guru Gobind Singh Ji. The Guru’s wives stayed in this fort for the following forty years .A magnificent Shrine in their memory stands there today- Gurdwara Mata Sundari Ji. They guided the Khalsa Panth from this very place in times of High and Low.When they heard that their Husband Guru, Guru Gobind Singh Ji had been victorious in the Battle of Mukatsar and had departed for Shri Damdama Sahib, they accompanied by Bhai Mani Singh left Delhi for Damdama Sahib to take a glimpse of Guru Gobind Singh Sahib Ji. Guru Ji told them of the Martyrdom of the Four Sahibzadas and this brought tears to the eyes of Mata Sundari Ji and Mata Sahib Kaur Ji.Guru Ji consoled them and told them that the Four Sahibzadas were the property of God himself and he himself has called them to their eternal home.

Mata Sahib Kaur Ji wished to stay with Guru Gobind Singh sahib Ji but Guru Ji told them return to Delhi.Both Mata Ji’s left for Delhi

With the help of Guru Gobind Singh Sahib Ji, Bahadur Shah ascended the throne of Delhi. Guru Ji was honoured by the Emperor himself .In compensation for the heavy losses suffered by Guru Ji at Anandpur Sahib, Seven Lakh Rupees were offered to Guru Gobind Singh Sahib Ji. Guru Ji turned down this offer on the condition that the enemies of the Sikh Gurus be punished first and that the common people be heard to.

Some historical evidence suggests that Bhai Nand Lal Ji, Bhai Mani Singh Ji, Mata Sundar Kaur,decided to accept this amount .Half of the amount was given to the Sikh army, and some to the adopted son of Mata Sundar Kaur, Ajit Singh. Guru Gobind Singh Ji was displeased about this. Dr Ganda Singh writes that on examining the Hukamnamas it seems as if Guru Gobind Singh sahib Ji wanted to return to Shri Anandpur Sahib Ji.

When Guru Gobind Singh Ji decided to leave for Deccan accompaniedby Bahadur Shah, Mata Sahib Kaur begged Guru Gobind Singh Ji to take her with him so that in his company and by listening to his sweet utterings she would gain self containment and emancipation.Guru Ji ordered Mata Sahib Kaur to accompany him to Deccan whilst he instructed Mata Sundar Kaur Ji to reside in Delhi.

Guru Gobind Singh Ji camped at Nanded. Guru Gobind Singh Ji got made a separate camp for Mata Sahib Kaur where she could meditate upon the Supreme Lord in total peace.

When Guru Gobind Singh Sahib Ji saw that his earthly existence was coming to an end he decided to bestow eternal Guruship on Sahib Shri Guru Granth Sahib Ji. Mata Sahib Kaur was an eyewitness to this declaration by Guru Ji. Guru Gobind Singh Ji instructed Mata Sahib Kaur Ji to join Mata Sundari in Delhi and to Guide the Khalsa Panth in all walks. Mata Sahib Kaur told Guru Ji that after you descend with your physical form to Sachkhand, I will not be able to live because seeing your glimpse is my food. Guru Ji presented to Mata Sahib Kaur Five weapons and told her that through the worship of these weapons together with that of Sahib Shri Guru Granth Sahib Ji she would receive the Glimpse of Guru Ji. .Bhai Santokh Singh says that Guru Gobind Singh Sahib presented Five Shastars and presented them to Mata Sahib Kaur and asked her to worship them.The glimpse of these weapons is a glimpse of my own form.

Giani Hari Singh of Chandigarh writes that Guru Ji ordered two palanquins. Of one of which he placed the Fiveweapons and into the second he seated Mata Sahib Kaur.On the sangrand of Chet 1765 Mata Sahib Kaur Ji saw the last Divine of Guru Gobind Singh Ji in his earthly form.

Bhai Santokh Singh Ji in his famous works “Sooraj Prakash Granth” mentions that in 1804(1747) Mata Sahib Kaur told Mata Sundari ji that she was nearing the end of her earthly existence and that she was leaving her body to reunite with her husband Sahib Shri Guru Gobind Singh Ji.Her last wish was that her last rites be created at the holy place of sahib Shri Guru Harkrishan Sahib Ji at Gurdwara Bala Sahib Ji.

sri dasam granth sahib santhiya tutor required in the West Midlands area

the Guru Granth Sahib Ji shows the harmony between Truth and Music.The Guru's realised the power of music on man's mind and soul.The devotional singing of sacred hymns is no less than the celestial melody.

Guru Nanak's hymns are valuable for their sublime content and literary excellence. I t shows an admirable use of figures of speech.

Imagery is used to simplify the suitable thoughts and profound concepts. The images have been taken from every day life and common occurences.

The dominant features of his poetry are Truth, Harmony and Wisdom, which are seasoned with the Divine Spirit. It is a work of divine inspiration. One who reads his devotional hymns is undoubtedly stirred to the depths by the spirit which brings the reader face to face with this dazzling, eternal and all pervading reality.

Guru Nanak's teachings of love, humility and truthful living offer the entire human race the serenity that gives the spiritual strength to face the sufferings of this world, not by running away but accepting it with calmness and love and devotion.Guru Ji preached a religion for which men could live, a religion which would illuminate human life, a religion of love, service and sacrifice.Guru Nanak's vision of life embraced all countries and all races and times.

To Hindus

“Not the Yogis gatb and ashes

Not the shaven head

Not long prayers,

Not recitations and torturings,

not the ascetic way

But life of truth and love,

Amid the world's temptations

Is the secret of spiritual life”

to muslims

“Speaking the Truth is the real fast

Remaining contented is true pilgrimage

Meditation is the true ablution

Compassion is the true worship

Humility is the true rosary”

His was perhaps the onlyreligion that was devoid of dogmas and doctrines.Even though Islam and Christianity both believe in Oneness of God.A christian must believe that in addition to God there exists the Son and the Holy Ghost and the doctrine that faith in jesus alone can save one. In islam one must believe that Mohammed was the last of the prophets from God and only one can be saved who puts faith in him, in addition to the observation of fasts and five prayers. to be continued............................

Religion

“when a man is in extreme difficulty

and none to offer him any help,

When he has lost all support and hope,

Let him remember the supreme lord

and no harm shall come to him

The Lord is the strength of the weak”

Religion in its true sense is search for the ultimate spiritual principle in the universe and trying to put oneself in harmony with it

To Guru Nanak the true purpose of a religion was to spread the spiritual principles and truths among as many souls as it can reach, to enable them to fulfil the true goal of god. According to Guru Ji, man's true end is to glorify God and to be at one with him forever

In the Lord's love is the spiritual vision and through the spiritual vision is the Lord comprehended.According to Guru Nanak, God is a symbol of love and ocean of mercy.One who seeks it from Him receives fulfilment

“You are the benevolent Lord and Father,

Every moment you sustain me,

for i am your child

You destroy millions of my sins

and instruct me in several ways

I seek your protection

You are a comforting friend.

Guru Nanak's ethics of truthful living were directed towards enlightenment rather than redemption.To him not salvation but enlightenment of the soul was of primary importance. There can be no salvation without enlightenment.Enlightenment leads to spiritualism, which inspires man to dedicating his life to the service of man. Such were the universally applicable ethics of truth and dedication which Guru Nanak strove to promote as true religion among mankind.

Guru Nanak travelled extensively carrying his message of truth,Love.peace, Humility and Service. Submission to the divine will leads to contentment. A true devotee accepts all that comes to him with gratitude and joy.Without contentment it is impossible to acquire peace of mind. True happiness comes to a contented mind . This was the essence of Guru Nanak's religion.

In the following two hymns He summarises his universal teachings and reflects his views on the prevailing practices of two major religions, Hindus and Muslims, advising them to be truly religious within their own religions.

MERGER WITH THE INFINITY ALSO KNOWN AS LIBERATION OR MUKHTI

According to Guru Nanak, the entire span of life is a short testing period for the achievement of liberation or mukhti for which different schools of philosophy prescribed different methods including adoption of symbols, observation of a variety of rituals and practices such as sacrifice,Yajna, Hatha Yoga, worship of idols, holy dips and pilgrimages.Guru Nanak Dev Ji rejected sankaras doctrine that the world was illusion or Maya. According to Guru Nanak Dev Ji, although the world is not eternal like God, yet it is nevertheless real, created with a purpose. Because of the importance that Guru Nanak Dev Ji attached to the world, He was opposed to the prevailing Hindu belief in reincarnation as a means to achieving God.Following is one of his views expressing such means;

As the lotus flower floats in the lake,

And is unaffected by waves

As the swan swims in it

And is not drenched by water

So, while living in this world

With meditation on the divine word

Shall we remain undisturbed by the world”

According to Guru Nanak, the first step towards God realisation is self-realisation.To achieve that, one should understand the nature of the mind. Mind is controlled by senses and senses by material objects and pleasures. You may have every worldly comfort but you will not have peace of mind till you have control over your senses and the self.

“Dirty hands, feet and body

Can be washed clean with water;

Soiled clothes washed clean with soap,

But when the mind becomes dark with sin,

Divine love alone can restore it to purity.

Supreme joy and bliss which come only through conquest of mind and to which everyone has a fundamental right can be had only by surrendering the mind to the Will of the Supreme, through love and not fear.

According to GuruNanak, man is the Crown of Creation, the final stage in the evolutionary cycle.Human life is a grand opportunity and a great challenge for the goal of self realisation. It is the self realised soul which is ready for merger with the infinite. Guru Nanak taught that salvation is to obtained in the final birth while being alive and there is no waiting until after death.

Guru Nanak's mantra for meditation was composed of three words ik oankaar One eternal Divine Spirit Satnam The Ultimate Truth Waheguru-the Wonderful Lord.

God and man do not commune with each other because they are identical. Guru Nanak taught that a self realised soul is identified as having conquered Lust, Anger, Greed, Attachment and Pride. Such a blessed soul becomes an example of tolerance, contentment, forgiveness, humility and service.It is through self realisation leading to the merger with the Ultimate Spiritual Reality that one is relieved from the cycle of birth and death.

Ther are several hymns by Guru Ji in Aad Sri Guru Granth Sahib Ji which describe the state of the self realised man before his departure from his final birth.

“Undisturbed is He though afflicted with grief

Freed from greed, attachment, conceit,

Pleasure and Pain, Honour and dishonour

No more affected by passion or anger,

Becoming one with the infinite

As water with water”.

There are numerous other examples in the hymns which identify an individual blessed soul with the Ultimate reality, as for example, drop of water merging the ocean and become one with it. According to Sikhism, any enlightened and self realised blessed soul is rewarded with the same spiritual union with the Supreme Bein as were Guru Nanak, Buddha, Rama, Krisan, Jesus and Mohammed

“Like river singing, flowing to the sea,

Let us flow onto the infinite

Not knowing how vast is the ocean's flood

Like an ocean is the Lord Almighty

The self-realised merge themselves in Him

But cannot describe His greatness”

Just as sooner or later all waters must flow down to sea whence they came, so all life must ultimately return to God who originated it. The purpose of human life is to gain bless by transcending one's self.Once the self is transcended by love and meditation, suffering fails to disturb the mind.Mankind is not destined for suffering if only it knew how to overcome it by converting the sorrows of its life into the vison of self-realisation.

“The Beautiful supporticve Lord

is my very life and honour

He abides within my heart

My mind is fascinated with his sports

The glory of meeting the Lord is indescribable

Nanak says “It is beyond comprehension”

akhar vadha ghata bhul chuk makff karnee sadh sangat Khalsa Jio

"The mortal remains

subject to pain and pleasure,

comes and goes again.

Guru Nanak firmly believed in ancient Indian doctrine of Karma and rebirth but He adopted a simpler way of bringing an end to the transmigration of the soul.For a Brahmin caste, the way of salvation is the way of knowledge, which deprived the illiterrate and ignorant man of the opportunity of JIwan Mukti or salvation. According to GUru Nanak, the cardinal feature for bringing an end to the cycle of rebirth, is to live a life of single minded devotion for the Supreme being while leading a truthful and humble living.

Thus in Sikhism, the door to salvation is left wide open even for a man with the lowest intellect.

As in other Indian relifgions, good karma also play an important role in Sikhism, but there is no room for penances or asceticism. Not celibacy but a way of household life or grihist jiwan is considered more appropriate and natural in Sikhism. Asceticism or Celibacy was not considered an aid to spiritual fulfilment or holiness. Guru Nanak did not accept complete dependence of Karma. Man is not a mere mechanism of instincts.The spirit in him can triumph over the automatic forces that may enslave him. He believed that bad kama from last life can be considerably erased in this life by seeking god's grace and practising Good deeds. This departure from the traditional Hindu dependence on the Karmic destiny, has brought gretaer confidence and optism among the Sikhs, giving them the courage to alter things that should be altered and the serenity to accept the facts of life that cannot be altered.

Grace plays an important role in the Sikh way of salvation.. No mater how good a Sikh's actions or karma maybe, He still seeks grace from God to be able to be one with him,e.g. Man may loabour to sow the seed and water the plant, but He cannot prevent its destruction by natural calamitities, like floods etc. Hence the need for seeking god's grace even after doing good Karma;

"I crave not for kingdom of any kind

My soul longs for the love of your lotus feet

There are other like Brahma,Shiva,Siddhas,Munis and Indra

but I long for the Lord's grace only

Taking me into His embrace

The Compassionate wiped off all my sins.

According to Guru Nanak, grace is a reciprocal gift in response to man's love of God. A Sikh even seeks grace to enable him to lead a humble life of devotion and truthful living, Grace of God comes easily to those who avoid sinning, but not to deliberate sinners.While sin is an obstacle to progress, yet at its strongest it cannot resist it cannot resist the power iof goodness and truth. For Guru Nanak, "to entertain truth within the heart is the essence of virtue;all other worships hypocrisy"

Truth has always been greatly valued in Indian Philosophy since ancient times. Guru Nanak Dev Ji however went a step further and proclaimed , "Truth is above everything, yet higher that truth is truthful living"

By acknowledging the original sin in human nature, the Christian theology implies that man cannot be the highest spiritual presence in or behind the universe.This is quite contrary to Guru Nanak's theory to whom life is not sinful in origin. Having emanated from its pure source(Divine Spirit) it remains pure in its essence.

The conflicting beliefs in life after death are a useful way of classifying the different religions into two separate groups. All that can strictly be said of those two broad streams of religious tradition is that one stream is Semitic and the other is Indian.

In general, the indian belief in Karma and re-incarnation, offers a logical solution to the problems of undesreved misfortune or unwarranted good fortune, accordingly the suffering in the world is attributed to man's own actions in his past life. The Western belief in the doctrine of single birth expects the man to be consigned to hell after deatg for his bad actions during his life time. Accordingly the suffering in the world remains unexplained in the western religions of single birth doctrine and the creation of the universe may appear as God's cruel joke.There is a strong element of ambiguity in the western thoughts of the after death existence of the soul without a body in some imaginary heaven or hell and that too, for eternity.

Such a belief can cause greater concern and anxiety before death.

Guru Nanak believed that the single birth dioctrine deprived life of any intelligible meaning and emptied it of spiritual purposes. According to Guru Nanak, God has neither a beginning nor an end and the OMIPOTENCE of God is not responsible for misfortunes in this world. Suffering exists due to man's own actions.For Guru Nanak , life is not aimless and is a continuous movement or a stream, which in spite of struggle and suffering evolves gradually through series of lives, in the direction of truth and love. Guru Nanak accepted that Man has his own responsibilty for his own actions to give life meaning because man has the power to make a useful contribution to the development of the Universe. By his own deeds man makes history significant and purposeful.

Guru Nanak Dev Ji's definition of god and the universe are unparalled in Eastern mysticismTHe following passages from the Mool Mantar from Sri Japji Sahib are self explanatory.

There is but One God,

The Eternal All pervading Divine Spirit

The Creator, The Supreme Being, The omnipotent

Without fear, without enmity,

Immortal reality

Unborn, Self existent

True in the timeless beginning

True in the past infinity of ages

Even now,He is true

and forever He shall be the eternal truth

None can describe his bounties;none can comprehend His infinity Guru Nanak writes,"Just as river cannot size up the ocean, in the same way, man cannot assert God's greatness"

"He creates the universe and then reveals himself

To us and in us, He made himself manifest"

The necessary implicaton of the above attributes of god, particularly that He is not subject to birth and death is that according to Guru Nanak, there can be no incarnation of God and the Hindu theory that God appears in the world every now and then in the garb of a human being, with a view to helping and guiding his creatures is not tenable

"You bare the creator of alll,

You give the soul, body and life

We are meritless;without virtue

Bless us, O merciful Lord"

The divinity of love and truth which we identify with God is the LOrd described by GUru Nanak as the Ul;timate Spiritual Reality and is different to any godheads in te likeness of a human or any other form.

The persistent survival of a number of competing religions all claiming the privilege of being the sole recipients of GOd's incarnation or his final revelation ia a challenge to all the competing claims alike, since if such a privilege were ever granted by God, it would need to be exclusive. Only one of these claims can be valid, if there is any validity in any of them.

Thus who is to judge between theconflicting claims of Mohammed as the Last of Prophets, Jesus or Krishan as the sole incarnations of God, or Moses as the The Greatest Prophet?In each case the claim is exclusive, Unique and final. It is in fact extremwely difficult to imagine tha a God who governs the infinite universe would bestow his grace of self revelation (which is unique and final in each case) on a certain tribe at a certain time on a particular part of our satellite earth of an insignificant galaxy. While in space dimensions, our Earth is only a tiny planet and in time dimensions its life is still many more millions of years, the so-called Unique and Final claim or revelation aqklready happens to be amatter of the past.

On the other hand, Guru Nanak Dev described God as a Supreme Spirit, Ultimate Soiritual REality os Spiritual Universe and he rejecte the idea of exclusiveness and uniqueness of any prophets, gods , race or religion.Although, Guru Nanak was in no way less divine than any of tyhem, yet he never asserted his divinity and not having made any claims of any kind , he stands unique amongst all divine personalities.

Guru Nanak's definition of god and the universe has been unparalled in Eastern mysticism.The following are only a few passages from his hyms. to be continueed................................................................................................

Guru Nanak Dev Ji was born iin the year 1469A.D.in a village 40 miles from Lahore in North west.Guru Nanak Dev Ji lived for 70 years.Various miracles have been attributed to Guru NanakOne of them being that the sky was illuminated with dazzling light during the night of Guru Nanak's birth.The pure and Exhalted life led by Guru Nanak propounded him as a humble religious teacher.

Guru Nanak's birth came at a critical period in India's history. India was slipping fast into the hands of the Mogul invaders after the earlier Islamic invasionsfrom Central Asia and Middle East. Hindu society dominated by the Brahmins was rife with caste divisions and ritualism. while the ruling Muslim community deviating from the essence the religion, practised fanaticism and tyranny, imposing their Islamic faith on others.

In one of his hymns, Guru Nanak has described Indias state in the following words, "Kings are butchers; cruelty is their weapon.The sense of duty has taken wings and vanished.Falsehood is over the land as a veil of darkness, the darkness of the darkest night."

Guru Nanak made great contribution towards bringing about unity and harmony between Hinduism and Islam by reminding them that the ultimate goal of both is one and the same.Guru is a teacher or mentor that initiates a discipline into the metaphysical and spiritual discipline. His philosophic thought was intuitive and his spiritual insights were self-attained.

Guru Nanak's teachings on Humility

Guru Nanak Dev Ji's religious philosophy and teachings have remain un-surpassed in Indian mysticism, himself was an absolute picture of humility and spoke of himself as a servant of the Beloved One. In the Holy Guru Granth he has repeatedly emphasised the importance of humility. Humility was the way of life for Guru Nanak and his subsequent Gurus.

Following are few verses from Guru Nanak's numerous hymns on humility,

I am not pious or learned;

Foolish and stupid I was born

As the ocean is full of water,

So I am full of imperfection

Be thou gracious, O Beloved One!

I seek the dust

Under the feet of a devotee

Who repeats the Divine Name

And inspires others to do the same

Unlike most other religions, Guru Nanak's religion of simplicity makes no claim of any person, as God or Son of God or the chosen Prophet. Instead as seen in the above hymn, Guru Nanak humbles himself down to the status of “slave of the saints”.

To serve people is to serve God.T his was Guru Nanak's doctrine that made love and labour the common heritage of man. Religion is inspired by love. The belove is within the people as the soul and hence the service of the people is the service of God.

Guru Nanak says” This body is the field,

the mind the ploughman,

modesty the irrigating channel,

contentment the leveller. Pulverise the crust of pride into true humility, sow the seed of love,-and it will flourish.”

Guru Nanak introduced the practice of Langar or Guru's free kitchen where high and low, rich and poor would eat and serve together.. He put great emphasis on practice of charity, making an essential part of his faith. He persuaded the rich to share a part of their wealthy, earnings and possessions with the poor.I n one of his hymns He compares the importance of charity with that of worship of God, adding,”where there is charity, there is God himself”.

Guru Nanak Dev Ji stressed that the service of mankind was one of the fundamental virtues. According to him, “it is through service that love is realised.Through service we develop humility and through humility we eliminate self-centredness and ego. After purging oneself of ego and pride, true love is realised. It is this divine love which we identify as God and movement towards realisation of such love can be intrepreted as true religion.