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HARJAGJEET

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    Sun Baavray, Math Jaanai Prabhoo Mai Paaeiaa
  1. GURBANI or GURU BANI or GURU'S WORD is Gyan, knowledge. Knowledge imparted through a divine or spiritul guru is spiritual gyan. A human body is only a medium of imparting the knowledge. In our case God Almighty, imparted the spiritual gyan to us through ten successive mortal human bodies in a period of 239 years. and then He Himself through the medium of his last human body ' Dasmesh Pita, Guru Gobind Singh Ji directed Khalsa Panth to take Guru Granth Sahib , the divine word as ' the Guru, the Immortal Guru, the Jugo Jug Attal Guru, the Perfect Guru. Then where is the need of the human Guru. If we or any one of us still seeks for a human Guru, shall we not be disobeying the dictates of Sarbans Daani, Amrit Daata, Aape Guru Chela Satguru, who directed us and said Agya bhai Akaal Ki Tabhai Chalayo Panth Sabh Sikhan Ko Hukam hai, Guru Maanyo Granth. Please note here the word 'Hukam' is used, which means an edict, an order, A Furman, a procalimation. then hukam continues Guru Granth Ji Maaniyo, Pargat Guran ki Deh Jo Prabh Ko Milbo Chaahe, Khoj Sahabd main leh. Guru sahib said that Guru Granth Sahib is the Guru's body too , and whenever one wants to seek and meet God, the PRABH, THE ALMIGHTY, he or she can search the same from 'SHABAD'. None can give better clarity than what is contained in this edict. JAGJIT SINGH NEW DELHI
  2. DEAR SATNAM SATNAM SRI WAHEGURU, SAT SRI AKAL OR WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH. Please accept the salutation whichever you like or soothes you most. I am very much touched with your insertion. I would love to send you my book, 'the message of the gurus - THE SIKH TREE - as the same grew over a period of 239 years (from 1469 to 1708). The book has been specifically written for those young Sikhs or Sikh - aspirants, who are living abroad and are not quite well versed in Punjabi Language. It is in simple English language. You may e-mail me your complete postal address to enable me to do the needful JAGJIT SINGH harjagjeet@yahoo.com 011 25 26 7500, 9873462856
  3. I am not aware of the names of the persons or intellectuals or scholars who prepared this Teeka ( translation ) of Jap Ji Sahib, but can only say that Maskeen ji was often saying during his differnt discourses ( Katha Programmes) that Maharaja of Faridkot appointed a committee for the purpose. This committee of intellectulas jointly produced the teeka and hence it is known as Faridkot Walian da Teeka. JAGJIT SINGH
  4. CHAPTER TWO su khu tl guru syvIAY Aihinis shij suBwie] drsin prisAY gurU kY jnm mrx duKu jwie ] so kaho tal gur sayvee-ai ahinis sahj subhaa-ay. darsan parseeai guru kai janam maran dukh jaa-ay. An Embodiment of Dedication and Absolute Surrender iek pUrn iqAwg Aqy syvw dI mUrq GURU ANGAD DEV SAHIB SECOND NANAK a) Introduction: Guru Nanak Sahib, after his last and fourth travel settled down at Kartar Pur - a town of God, established by him, earlier, on the banks of river Ravi - a small town in Punjab (Now in Pakistan). As per his dictum ‘live as you preach’, he started living a worldly family life. He was attending to the farm work and other day-to-day household duties He, however, was continuing with his mission of preaching, practicing and spreading the message of divine light and universal brotherhood to the humanity at large. “Guru Nanak laid the foundation of Sikhism. Its independent and free principles and practices were laid down. Outlines of a new worship system and a new daily routine free from all the caste system were drawn. God Almighty, the Timeless, was made the spring or source of power and energy for the growth of this new tree depicting the path of truth. Distinct from temples and mosques, but a Dharmsala, a common religious institution, the Gurdwara, was established where all Hindus, Muslims Christians, were welcome alike.” Now Guru Nanak Sahib in his early sixties was in the look out of a noble soul, who could carry forward his message of love and truth after he departs from this mortal world. But as he himself was ‘Sat Guru’ and, Sat Guru is no different than God, as per our conviction and values, - ‘Gur Parmeshar Eko Jan,’- he was well aware about his successor, but it was only a question of time when he was to be revealed or brought into the open to the world at large and the manner in which he was to be brought to light. Lehna, son of Pheru Mal of Matte Ki Sarai, District Firozpur, was a follower of Goddess Chandi and, following the footsteps of his father, was going on pilgrimage, to Jwala Mukhi every year. He like his father was considered as a true devout of the Goddess. One fine morning it so happened another noble soul, Bhai Jodhan, a follower of Guru Nanak, living nearby his house, was reciting path of Jap JI Sahib or some other bani in his melodious voice, which happened to reach the ears of Bhai Lehna. He just asked him, out of curiosity, as to who was the composer of such sweet and solace giving Bani. When told, it was of Baba Nanak, who was staying at Kartar Pur in those days, he made up his mind to see him on way to his next pilgrimage to Jwala Mukhi. This was the beginning. Bhai Lehna, accompanied by his other group mates, had a halt at the outskirts of Kartar Pur. He made up his mind to have a glimpse of Baba Nanak all alone. When he reached, his final destination, he saw an old man in his whites walking on foot. He asked him as to where Baba Nanak was staying. That old man held the reins of his horse and told him that he was also going to his place. Walking some distance he directed him to a particular place and asked him to tie his horse to a tree, and see Baba Nanak who was sitting in that room. When Bhai Lehna entered that room, he was totally taken aback to see that the old man who held the rein of his horse, and who walked on foot while he was riding on a horse was none other than Baba Nanak himself. He repented in remorse, fell down upon his feet, shed tears, wept bitterly and asked for pardon for the disrespect shown by him. Historians have also recorded that when Guru Nanak asked him about his name, he said it was Lehna (a creditor or an amount which the other person owe to him). Guru Nanak replied that he if he was Lehna, then he was his Dena (A debtor, or the person who has to repay some debt). That maiden meeting was so impressive and lasting one that Bhai Lehna, abandoned his mates, and decided to stay with the Baba forever. What a great transformation! Bhai Lehna came to the house of Guru Nanak in 1532, and was anointed as Guru - the 2nd Nanak, the Master, in September 1539. He served the Master, with such dedication, devotion and abstract surrender that none else could do throughout the mortal life of Guru Nanak. Guru Nanak Sahib had traveled far and wide for about 25 years and had established several centers of worship to spread Lord’s name. He had several followers who were known as Sikhs and who were his devout too in the real sense. They were regularly coming from far and near to listen to his discourses, were participating in his daily course, even working in his fields and were making other offerings too, which were being utilized for the spread of Guru’s message and for free Langar and to meet the other essential requirements of the Sikhs - the devout - themselves. Although Guru Nanak Sahib, the Sat Guru, - ‘Aap Narain Kala Dhar Jag Maahin Parvario’ – (Bhai Gurdas) - knew from the day one about his successor and said so in the presence of Mata Sulakhni Ji – his wife - but outwardly before passing on his gaddi to Bhai Lehna, he put him and other Sikhs including both of his sons – Baba Sri Chand and Baba Lakmi Dass - to several tests. This was all the more necessary to make clear to all others who were being overlooked or were being deprived of their expected position. Some of the tests viz. taking out a utensil from a muddy and dirty drain, building or repairing a wall in a cold and stormy night, picking up and throwing away a dead rat, climbing a Kikar tree and plucking sweets from the same and throwing the same down, are well known and need not be repeated here. Two incidents that appear to be quite unbelievable, to a common man are being mentioned here. Once Guru Nanak and his Sikhs saw at a distance a dead body wrapped in a coffin. Guru Nanak asked them one by one to eat the dead body. Every body declined and even could not believe the dictates of Guru Nanak, who was otherwise averse to meat eating, and in whose langar (free kitchen) non – vegetarian items were completely banned. How could he give such a type of dictate? When Guru Nanak put the order to Bhai Lehna, he immediately and readily agreed. As he lifted the coffin, in obedience of the order, it was found, to the amazement of all, that instead of a dead body it was ‘Karah Parshad’ (a sweet dish prepared in a particular manner with Sugar, Ghee and Flour as its ingredients). Some historians say that the people observed that Guru Nanak was himself found lying there. Second instance is of somewhat much more significance. When Bhai Lehna due to his very close proximity to Guru Nanak Sahib, was being troubled by some other Sikhs and sons of Baba Nanak, the Guru advised him to go back to Khadur - his native place by adoption - and spread God’s name and message from there. He told him that he needed not come to see him; instead he himself would visit him at his place. Once it so happened that Guru Nanak Sahib went to see him. On his return, when Bhai Lehna covered some distance to see the Master off, the master stopped him and asked him to wait till he comes back again. Bhai Lehna stopped there, placed his eyes on the back of his master till his eyes could see him. He did not move from the place where his master had asked him to wait. He waited there day and night in the cold. Puran Singh writes in his classic “Days passed in that ecstatic trance, the dust settled on his hair, and the tendrils of green grass caught his toes. So did Angad sit in a trance of Dhayanam, with nector – tears flowing out of his closed eyes, till Nanak returned in haste from Kartar Pur to see his mighty lover and his divine Beloved seated on the road side. “The master strained him to his bosom. It was God embracing man. From such holy and secret confluence of the two beloveds, the life of spirit flowed in a thousand shining rivers to the soul of the people.” It is also said that when Guru Nanak was disappearing from his sight a new light emerged and entered into Bhai Lehna and he felt a new type of brightened soul within him and a glow on his face .The light passed on from the old master to the new one. As Guru Nanak Sahib felt that Bhai Lehna could not live in separation and as such asked him to proceed to Kartarpur. This was the time when Guru Nanak Sahib decided to hand over the reins of his mission to Bhai Lehna, whom he declared as Angad - a part of his body, a limb. This happened in 1539, before Guru Nanak Sahib left this mortal world. Before we dwell upon the individual contribution made by, and milestones lay down by the 2nd Nanak, we would like to deal with two more issues. These issues were of no less significance in themselves, but the same were accomplished by Bhai Lehna, before Guru Gaddi was bestowed upon him. He accomplished the task under the direct supervision of his Master Guru Nanak Dev. b) Construction of Gurmukhi Script: At the time of Guru Nanak, Punjab had no set language. There were different dialects and scripts, e.g. Sharda, Takri (Thakri). Persian and Bhatt Akhri etc. The 52-letter script was a mixture of several languages. Guru Nanak Sahib observed that there were many superfluous letters in that script so he composed Patti, which depicted only 35 letters. He even gave the pronunciation of each letter. He asked Bhai Lehna to put all the letters in an alphabet form and in a proper order. Bhai Lehna who was a scholar, a poet, and was also fully conversant with all these scripts readily agreed to accomplish the task. He prepared the alphabet and put the same to his Master who approved the same As Bhai Lehna devised the script, the same is known as Gurmukhi - a language devised by a Gurmukh at the instance of the Guru. This script was adopted by all the composers of Bani and in the same very script was written Ad Sri Guru Granth Sahib. The language enshrined in this script came to be known as Punjabi and is being treated as the language of Punjab. With the passage of time it has spread to all the corners of the world and is universally acclaimed as a very rich and developed language. c) Compilation of Bani - Guru Nanak Dev Sahib: Some persons hold the view, that Bani of all the Gurus - predecessors of Guru Arjan Sahib - was with Baba Mohan Ji, son of Guru Amar Dass Sahib, the 3rd Nanak and Guru Arjan Sahib went to Baba Mohan’s house and humbly requested for the Pothi containing the Banis. He obtained the same, showed utmost respect to the Pothi by carrying it upon his head and came barefooted from Baba Mohan’s place to his own place. He got the bani copied and gracefully returned the original Pothi back to him. A famous shabad in Sri Guru Granth Sahib “Mohan tere Uche mandir mahal Apara” is quoted as a documentary evidence of this historic event. Professor Sahib Singh, however, by giving several references from Gurbani itself, has proved beyond doubt that this opinion, does not withstand the various tests . He says that all the Gurus were writing their own bani and were passing on the same to their successors together with the bani they inherited from the earlier Guru Sahibs, at the time of passing on Guru Gaddi. Bhagat Bani that found aplace in Sri Guru Granth sahib, was also collected from time to time and Guru Nanak Sahib himself did a lot in this field. Dr. Tirlochan Singh holds the same view. He has mentioned that Guru Nanak Sahib, under his direct supervision got his bani Pothi compiled from Angad Dev Ji (Not Guru at that time). He has also mentioned that even some copies of the same were made out and the bani was read out, being explained in the form of ‘Katha’ to the Sangat (congregations) and the same was also being recited, in the form of Kirtan in the presence of Guru Nanak Sahib by Bhai Malah and Bhai Manga. The object of writing all this, here, is that Guru Nanak Sahib himself associated (Guru) Angad Sahib , in writing and compiling his Bani Pothi. It is also mentioned that Guru Nanak Sahib, even asked Angad Sahib, to put and recite Jap Ji Sahib Pauris in proper order as the same were composed and written in different phases, circumstances and places. When (Guru) Angad Sahib read the entire Jap Ji Sahib, Guru Nanak Sahib approved the order in which the Bani was presented. When Guru Angad was anointed as Guru, this Bani Pothi was also handed over to him. Guru Gaddi Period: From 1539 to 1552, Guru Angad Sahib, was on Guru Gaddi. His main aim was to carry forward the message and mission of his Master. For quite some time, he was feeling himself so lonely and obscure without his master that he just got himself confined to a small room of one of his disciples and shut himself there. For months together people were longing for their Guru, when Baba Buddha came to their rescue and persuaded Guru Angad Sahib to come out and lead the poor Sikhs, who were longing for his darshan (Glimpse). Guru Angad Sahib, said how and why to live in this world, when the master had already left. ijsu ipAwry isau nyhu iqsu AwgY mir clIAY ] iDRgu jIvxu sMswir qw kY pwCY jIvxw ] (83) Jis piyarai sio nayhu tis aagai mar chalee-ai. Dharig jeevan sansaar taa kai paachhai jeevnaa. One should die (leave this world) before your beloved leaves; to live after him is to live a worthless life in this world. When Angad came out of his seclusion to meet the disciples’ (It is written) “ the disciples saw in him the same aura, the same face and the same speech, as of his master Nanak”,born of his lions, there comes the man complete!8 d) Darbar And Daily Routine: The Best and first person description and image of Darbar of Guru Angad Sahib has been given by Satta and Balwand in their // as contained in Sri Guru Granth Sahib at pages 966 -67. lhxy DirEnu Cqu isir, kir isPqI AMimRqu pIvdY] miq gur Awqm dyv dI KVig joir prwkuie jIA dY] guir cyly rhrwis kIeI, nwnik slwmiq QIvdY ] sih itkw idqosu jIvdY ]1] lhxy dI PyrweIAY, nwnkw dohI KtIAY ] joiq Ehw, jugiq swie, sih kwieAw Pyir pltIAY] JulY su Cqu inrMjnI, mil qKqu bYTw gur htIAY] krih ij gur PurmwieAw, isl jogu AlUxI ctIAY ] lMgru clY gur sbid, hir qoit n AwvI KtIAY ] Krcy idiq KsMm dI, Awp KhdI KYir dbtIAY ] {pMnw 966} lahnay dharion chhat sir kar siftee amrit peevdai. mat gur aatam dev dee kharhag jor puraakuay jee-a dai. gur cheilay rahraas kee-ee Nanake salaamat theevdai. seh tikaa ditos jeevdai. ||1|| Lahnay dee Pheayraa-ee-ai Naankaa dohee khatee-ai. jot ohaa jugat saa-ay seh kaaiyaPher paltee-ai. jhulai so chhat niranjanee mal takhat baithaa gur hatee-ai. karahi je gur furmaa-i-aa sil jog aloonee chatee-ai. langar chalai gur sabad har tot na aavee khatee-ai kharchay diti khasamm dee aap khahdee khair dabtee-ai :He installed the royal canopy over Lehna’s head; chanting the Lord’s Praises, He drank in the Ambrosial Nectar.The Guru implanted the almighty sword of the Teachings to illuminate his soul.The Guru bowed down to His disciple, while Nanak was still alive.The King, while still alive, applied the ceremonial mark to his forehead. ||1||Nanak proclaimed Lehna’s succession - he earned it. They shared the One Light and the same way; the King just changed His body. The immaculate canopy waves over Him, and He sits on the throne in the Guru’s shop. He does as the Guru commands; He tasted the tasteless stone of Yoga.The Langar - the Kitchen of the Guru’s Shabad has been opened, and its supplies never run short. Whatever His Master gave, He spent; He distributed it all to be eaten He has mentioned that Guru Nanak Sahib first of all put several tests to Lehna (Guru Angad), and when he passed all the tests leaving behind other Gur Sikhs and the Sons (Baba Sri Chand and Baba Lakhmi Dass), he moulded his mind set into that of his his own spiritual set up, and took him to the same heights. And then during his own lifetime he placed the crown of Guru Gaddi upon the head of his Sikh, Bhai Lehna by bowing before him and by putting the ‘tilak’ upon his forehead. When Guru Angad Sahib was anointed as Guru, his fame and name, like that of Guru Nanak, spread far and wide. They found that the same light (Jote) that existed in Guru Nanak was there in Guru Angad Sahib. His style of functioning was also the same. Only the physical body had changed. He further said that Guru Angad while having Guru’s crown and canopy upon his head was distributing spiritual food ‘ naam daan’ to every one, which he had taken in abundance from the shop of Guru Nanak Sahib. By doing so he was obeying the orders of his mentor Guru Nanak, which in itself was a difficult task and was akin to tasting stone of salt. e) Land Marks Established: Thus on holding the reins of of Sikhism, Guru Angad Sahib continued to enlighten the Sikhs in the field of spirituality and guide them in leading a happy, clean and honest life. He did not stop here and also added something more in his daily course to brighten the lives of the Sikhs. 1. Stress on Learning: He observed that the masses around him were mostly illiterate and some form of education was essential for their upliftment and enlightenment. He started Punjabi or rather Gurmukhi classes after his daily morning session of discourses. All young and old including children were welcome to his class. Small booklets were made of the script and of some banis which were being taught to them. While teaching he was so absorbed in the class and took so much interest that once, it is mentioned in history, he even ignored Humayuon, the Emperor, who came to get his blessings but was kept on waiting, at the door. The Emperor felt humiliated out of his ego, and drew out his sword to attack Guru Sahib. The incident happened, when Humayoun on facing defeat at the hands of Sher Shah Suri fled towards Punjab and was advised by some of his wel-wishers to seek the blessings of the Guru. It is said when he tried to draw the sword, Guru Sahib said that, at the place where that was required to be drawn by him, he kept the same within the case and when it was required to be kept within the case he was trying to bring out. Guru Sahib looked up calmly and said, “It is unchivalrous for a king to flee from the battlefield and vent his wrath upon men of God.” Humayoun realised his folly and apologised to the Guru. It is said on regaining his throne, he wanted to do some favour to the Guru, and by that time Guru Amar Dass Sahib had ascended to the throne of Guru Nanak, who simply said in reply to the offer made that the only favour the Guru’s house asked of him that he be just to all, irrespective of race religion and creed. Guru Angad Sahib is known till date as a teacher and an educator of the Sikhs. 2. Stress on Body Building: Guru Angad Sahib observed that along with the spiritual diet and health of the human beings, physical health also was a must for a balanced development of human mind and body. So he established an Akhara known as ‘Mal Akhara’ for the Sikhs, where regular wrestling competetions were held and other sports and athletics were being organized 3. Recording of biography or travel accounts of Guru Nanak Dev: Guru Nanak Sahib, the founder, travelled far and near, for about 25 years. His sojourns were split into four periods. He spread the message of One God and of universal brotherhood, devoid of all dogmas or karam kands as the same are often called. It was left to Guru Angad Sahib, to collect and record the accounts of travels of his master. He got the stories from Bhai Bala and other Sikhs who were privileged enough to have glimpses or company or audience of Guru Nanak. He got them incorporated in a volume known as Janam Sakhi. There may be some anomolies due to varied versions of the Sikhs of those days as they were semi literate or illiterate and due to the non - existence of the system of reducing to writing everything on the spot; yet it was a beginning of giving a gift of literature to the people. This Janam Sakhi (Biography of Guru Nanak Sahib) was at the root of all the subsequent researches on the subject. 4. Consolidation of Langar and role of Mother Khivi: ‘The temple of bread’, as Professor Puran Singh puts it, was started by Guru Nanak. It was left to Guru Angad Sahib to continue it and to make it a continuous and regular feature. Here we should be doing a great injustice to a pious lady, - our mother Khivi – if we don’t mention the role-played by her in this field. Mata Khivi, the pious wife of Guru Angad Dev Ji, regularly and with devotion and dedication, was serving the Sangat by directly and daily supervising the preparation of the Langar for all. Satta -Balwand explained her role as under. blvMf KIvI nyk jn ijsu bhuqI Cwau pqRwlI ] lµgir dauliq vMfIAY rsu AMimRqu KIir iGAwlI ] gurisKw ky muK aujly mnmuK QIey prwlI ] pey kbUlu KsMm nwil jW Gwl mrdI GwlI ] mwqw KIvI shu soie ijin goie auTwlI]3] sggs(967) Balvand kheevee naik jan jis bahutee chhaao patraalee. langar daulat vandeeai ras amrit kheer ghiaalee. gursikhaa kay mukh ujlay manmukh theeae paraalee paayae kabool khasamm naal jaan ghaal mardee ghaalee. Maata Kheevee saho soiy jin goiay uthaalee. Balwand says that Khivi, the Guru’s wife, is a noble woman, who gives soothing, leafy shade to all. She distributes the bounty of the Guru’s Langar; the kheer - the rice pudding and ghee, is like sweet ambrosia. The faces of the Guru’s Sikhs are radiant and bright; the self-willed manmukhs are pale, like straw. The Master gave His approval, when Angad exerted Himself heroically Such is the Husband of mother Khivi; He sustains the world. Balwand described mother Khivi as a very gentle, noble soul and compared her to a tree with dense, long leaves giving shade to all the passengers sitting under it. She supervised the preparation of Langar and personally distributed the same with Khir made with Ghee. With her sense of service and affection all the Gursikhs, felt proud and brightened and the Man Mukhs – the non-believers or the rivals who were going astray due to jealousy of Guru Ghar – were found having gloomy faces. The mother Khivi had a husband who was carrying the load of the entire world upon his shoulders and she was identified as acceptable as she was doing all man like struggles or in other words she was performing the duties with her husband shoulder to shoulder. 5. Consolidation and strengthening the path of Guru Nanak Sahib: Guru Angad Sahib took over the reins of Sikhism when it was just in its infancy. Guru Nanak Sahib as is well known, travelled far and wide in remote corners of the country and in some neighboring countries in very adverse circumstances. He spread the message of God. But the areas he covered and the topics he touched could not be made home to every one just in one human life. He had a big goal before him and for that purpose he was in search of a successor for whom Guru’s word should be final. In this test Lehna, as we have seen above, Guru Angad Sahib, got full marks. Some of the milestones laid down by Guru Angad Sahib have been enumerated above. Besides, he also revisited most of the places visited by Guru Nanak, and put certain Gur Sikhs on duty at those places with the sole aim of spreading of Guru’s message. He also established a number of new centers to spread the Word of Guru Nanak. He himself was having daily morning and evening sessions and was listening to Kirtan of Gur Bani and was also doing Katha of Gur - Updesh. He faced the rivals in the form of Jogis, Udasis (Baba Sri Chand and his followers), and the religious leaders of Hindus and Muslims alike. He attended to their volleys of questions but addressed them all in a true Guru like manner. The distinct identity given to his followers by Guru Nanak in the principles of ‘n hm ihMdU n muslmwn’ and ‘puCn Kol ikqwb nUM ihMdU vfw ik muslmunoeI, bwbw AwKy hwjIAW SuB AmlW bwJoN dovyN roeI, was emerging in the real sense. Followers of the Guru were abandoning all those beliefs and were adhering to the teachings of Guru in letter and spirit. As the message of new light spread like a wild fire more and more people were coming to the Guru’s fold. Thus roots of Sikhism were laid on a firm footing. f) Bani of Guru Angad Dev Sahib: As Guru Angad, proved to be a true devout follower of Guru Nanak during his testing times, he devoted his lot to the spread of Guru Nanak’s message and bani. In the process, although, he was an acknowledged poet scholar and literary person, he composed only a few couplets (saloks). But his saloks are very intense in content and serve as quotes by many. The same are very brief but carry a lot of meaning to those for whom they are meant. A few examples are given here under: jy sau cMdw augvih sUrj cVih hjwr ] eyqy cwnx hoidAW gur ibnu Gor AMDwr] (463) jae sau chanda ugvahi sooraj charhe hajaar. aitae chaanan hondiaan Gur bin ghor andhaar. If hundred moons were to rise, and a thousand suns appear (on the surface of the earth), even with such immense lights, there would still be pitch darkness (in the field of spiritual knowledge and divinity) without the Guru. The salok gives the significance of a true.spiritual and divine Guru. . dIiKAw AwiK buJwieAw isPqI sic smyau ] iqn kau ikAw aupdysIAY ijn guru nwnk dyau ] (150) deekhiya aakh bujhaaiya siftee sach samaio tin kau kiya updaiseeay jin Gur Nanak Dao. Those who have accepted the Guru’s Teachings, and who have found the path, remain absorbed in the Praises of the True Lord. What teachings can be imparted to those who have the Divine Guru Nanak as their Guru? The Salok describes the greatness of Guru Nanak Dev Sahib. AKI bwJhu vyKxw ivxu kMnw sunxw ] pYrw bwJhu clxw ivxu hQw krxw ] jIBY bwJhu bolxw ieau jIvq mrxw ] nwnk hukmu pCwix kY qau KsmY imlxw ] (139) akhee baajhahu vaikhnaa vin kanna sunanaa. pairaa baajhahu chalnaa vin hathaa karnaa. jeebhai baajhahu bolnaa io jeevat marnaa. Nanak hukam pachhaan kai tauo khasmai milnaa To see without eyes; to hear without ears; to walk without feet; to work without hands; to speak without a tongue-like this, one remains dead while yet alive. O Nanak, recognize the Hukam of the Lord’s Command, and merge with your Lord and Master. | The salok signifies the obedience required to the command of the master without questioning his authority and reasoning over the same. jyhw cIrI iliKAw qyhw hukmu kmwih ] Gly Awvih nwnkw sdy auTI jwih ]1] 1239 jayhaa cheeree likhiya taiha hukam kamaahae. ghalay aavahae Nankaa saday uthee jaahae. As the God has written for us, so are we obeying his orders, we are sent to this world at his command and go when he recalls us. AgI pwlw ik kry sUrj kyhI rwiq ] cMd Anyrw ik kry paux pwxI ikAw jwiq ] 150 agee paalaa ke karay sooraj kayhee raat. chand anairaa ke karay paun paani kiya jaat. How is cold to the Fire, how is night to the Sun, how is darkness to the moon and how is caste to air and the water? nwnk prKy Awp kau qw pwrKu jwxu ] rogu dwrU dovY buJY qw vYdu sujwxu ] (148) Nanak parkhay aap ka-o taa paarakh jaan. rog daaroo dovai bujhai taa vaid sujaan. Nanak Says true assessor is he, who examines and introspects himself. Only he is the true doctor who diagnosis properly and also suggests the proper treatment. nwnk iqnw bsMqu hY ijn@ Gir visAw kMqu ] ijn ky kMq idswpurI sy Aihinis iPrih jlµq ] 791 Nanak tinaa basant hai jinh ghar vasiya kant. jin kay kant disaapuree se ahinis Phireh jalant. Nanak Says the spring season is only for those whose husbands are living with them. The women whose husbands are away or are abroad, they are day and night burning in the fire of separation (Here the word women is referred to human beings and husband to the Lord, the Master, the Almighty God. haumY dIrG rogu hY dwrU BI iesu mwih ] ikrpw kry jy AwpxI qw gur kw sbdu kmwih ] (466) ha-umai deeragh rog hai daaroo bhee is maahai . kirpa karay jay aapni ta gur ka sabad kamaahai. The Ego is a great and long disease, but its treatment is also found in it. In case God bestows his kindness upon someone, only he performs as per his dictates (shabad). The Salok tells us about the greatness of surrendering to the command of the Almighty. Thus the Bani of Guru Angad Sahib, though small in size, is very dense and universally acceptable and appreciable in meaning. A few more examples (without translation) are given below for the benefit of those readers who feel inclined to have a glimpse of the Great Guru and his greatness through his bani. ATI phrI AT KMf nwvw KMfu srIru ] iqsu ivic nau iniD nwmu eyku Bwlih guxI ghIru ] krmvMqI swlwihAw nwnk kir guru pIru ] (146) athee pahree ath khand naavaa khand sareer. tis vich naao nidh naam aik bhaaleh gunee gaheer. karamvantee salaahiyaaa Nanak kar gur peer. krim pUrY pUrw gurU pUrw jw kw bolu ] nwnk pUrw jy kry GtY nwhI qolu ] (146) karam poorai pooraa guroo pooraa jaa kaa bole . Nanak pooraa jay karay ghatai naahee tole. AwKxu AwiK n rijAw sunix n rjy kMn ] AKI dyiK n rjIAw gux gwhk iek vMn ] (147) aakhan aakh na raji-aa sunan na rajay kann . akhee daykh na rajee-aa gun gaahak ik vann. BuiKAw BuK n auqrY glI BuK n jwie ] nwnk BuKw qw rjY jw gux kih guxI smwie (147) bhukhiya bhukh na utrai gallee(n) bhukh na jaa-ay. Nanak bhukhaa taa rajai jaa gun kahei gunee samaaie DrqI cIjI ik kry ijsu ivic sBu ikCu hoie] nwnk qw piq jwxIAY jw piq rKY soie ] (150) Dhartee cheejee ke karay jis vich sabh kichh hoiay. Nanak taa pat jaanee-ai jaa pat rakhai so-ay. iks hI koeI koie mM\u inmwxI ieku qU ] ikau n mrIjY roie jw lgu iciq n AwvhI ] (792) kis hee ko-ee koay manj nimaanee ik too. kio na mareejai roay jaa lag chit na aavhee rwiq kwrix Dnu sMcIAY Blky clxu hoie ] nwnk nwil n cleI iPir pCuqwvw hoie ] (787) raat kaaran Dhan sanchee-ai bhalkay chalan hoai. Nanak naal na chalae Phir pachhutaavaa hoai. nwil ieAwxy dosqI vfwrU isau nyhu ] pwxI AMdir lIk ijau iqs dw Qwau n Qyhu ]4] (474) naal iaanay dostee vadaaroo sio naehu. paanee andar leek jio tis daa thaao na thehu. nik nQ Ksm hQ ikrqu Dky dy ] jhw dwxy qhW Kwxy nwnkw scu hy ]2] (653) nak nath khasam hath kirat Dhakay day. Jahaa daanay tahaan khaanay Nankaa sach hay. nwnk icMqw miq krhu icMqw iqs hI hyie ] jl mih jMq aupwieAnu iqnw iB rojI dyie ] (955) Nanak chintaa mat karahu chintaa tis hee hayae jal meh jant upaayian tina bhe rojee dayae Awpy jwxY kry Awip Awpy AwxY rwis ] iqsY AgY nwnkw Kilie kIcY Ardwis ] (1093 aapay jaanai karay aap aapay aanai raas. tisai agai Nankaa khaliay keechai ardaas. Satta – Balwand - The attendant Rababis (The court singers of Gurbani with musical instruments) of Guru Angad Sahib ) rightly observed and recorded. hovY isPiq KsMm dI nUru Arshu kurshu JtIAY ] quDu ifTy scy pwiqswh mlu jnm jnm dI ktIAY ] (966) hovai sifat khasamm dee noor arsahu kursahu jhateeai. tudh dithay sachay paatisaah mal janam janam dee kateeai. The Praises of the Master are sung, and the Divine Light descends from the heavens to the earth. Gazing upon You, O True emperor (the ruler of te hearts), the filth of countless past lives is washed away ‘Kall’ Bhatt while describing the glow, gaitey and glimpses of Guru Angad Dev Sahib said that we ought to be day and night in the service of the Guru, the mere glimpses of whom relieves one from the pains of birth and death. su khu tl guru syvIAY Aihinis shij suBwie ] drsin prisAY gurU kY jnm mrx duKu jwie ] so kaho Tal gur sayveai ahinis sahj subhaai. darsan parsiyai guru kai janam maran dukh jaaai. The verse has become so important and significant that the same is often repeatedly recited almost daily in every gurdwara. g )_The appointment of the Successor: Before leaving this mortal world in 1552, Guru Angad Sahib, appointed Guru Amar Dass as his successor and by passing on the Jote of Guru Nanak Sahib in him declared him as ‘Nithavion ka than,(A place to dwel upon, for those who have no other place) Nimaniyon Ka maan (A sense of belonging for those who has none), Nidharyan Da Dhir (A side to depend upon, for those who have no support of any one else), Niasroyan ka asra( The support and shelter for the support less and shelter less) etc. The process of selection it self requires a detailed mention and is intentionally being avoided as the same is going to be dealt while singing the saga of ‘Third Nanak.’ JAGJIT SINGH CHAPTER TWO FROM THE WRITER'S BOOK ' THE SIKH TREE'
  5. Stand of your friend is altogether incorrect. Gur Nanak Sahib preached and practiced too for classless and casteless society. He said ' neechan ander neech jjaat, neechi houn at neech Nanak tin ke sang saath wadiian sion kiya Rees' There be a low caste and still lowest among the low. Nanak is always with them, with no envy with the superior ones. His life long companion was Bhai Mardana, a very low caste Mohamdan ( Maarasi). Then his visit and patronising Lalo carpenter and story relating to him is known to every one who is accustomed to his life and thought He declined the hospitality of Malik Bhago, the rich businessman, against th chapatis prepared with course grains of carpenter Lallo. There are innumerable other instances of the like nature. then the entire Guru Granth Sahib is available on the internet. you search at googlie or just type out 'SRI GURU GRANTH SAHIB' you will find several sites for the purpose with or without english translationor transliteration. Then there is only one version of SRI GURU GRANTH SAHIB, tha thas been accepted as Guru. It is Damdami Bir, written and completed by Guru Gobind Singh Sahib himself. Prior to Him there were some different Birs, but the same have not been anointed as ' Guru' Yes 'Ram' word in Sri Guru Granth Sahib, unless specifically mentioned in particularl contexts, doew not relate to Sri Ram a god of Hindu religion. Here Ram stands for God himself, nothing less nothing more. JAGJIT SINGH
  6. One Salok is 'Farida Bure Da Bhala Kar gussa man na Handhai, Dehi rog na Lagayie Pallai Sabh Kichh Paye --- Salok Farid (No 78) SGGS 1381- 82 . I am afraid that the meaning of this salok is not exactly the same as you are looking for. Perhaps there may be some other one. One needs deeper search. JAGJIT SINGH
  7. The Sakhis (true stories) as recorded in different history books bring out that when Baba Buddha Ji came in touch with Guru Nanak Sahib, he was just a young child of about nine years. In the first chance meeting in a field or a pasture where he was grazing his animals, he asked several spiritual questions regarding life and death old age etc. Seeing his insight, curisities and queries, Baba Nanak Sahib said that although 'you are a young child, but by your wordsand behaviour you appear to be a Buddha person. From thence onwards he hecame to be known as Baba Buddha. And this prophecy of Guru Nanak actually came to be true as he lived a life of 125 years, bestowed Guru Gaddi upon five subsequent Gurus starting from Guru Angad Sahib to Guru Har Gobind Sahib. He was the first Granthi of Sri Harmandir Sahib and was also instrumental in the birth of Guru Hargobind Sahib, the son of Guru Arjan Dev Sahib. He is universally recognised as 'Braham Gyani'. JAGJIT SINGH
  8. Gurmukhs do'nt spend so much time indulging in such questions. Gurmat is quite clear on the issue. One can recite Bani, do Path, remember God ( nam simran), at any time in any posture. The question is what is your mental state of affairs and not your physical position. However being a Sikh it is a must for us to keep our Kesh and head covered. One can put any piece of cloth on the head, let it be a chunni like thing, an open dastar or patka, or even a big full size handkerchief. the simple point is that head should be covered. I think there is no ban in using the hair drayer too. But here I do not claim to be a final authority. Simple living , high thinking, remembering God , doing path, sewa etc should be our life. ' hassandiya, khavandiya,paanandiyan viche hove mukat'. JAGJIT SINGH
  9. I have pasted below a comprehensive article on the Khalsa, its message and how and why the Khalsa was created. i hope it shall put some light on the issues raised in the post. JAGJIT SINGH AUTHOR : THE SIKH TREE 011 2526700 9873462856 THE MESSAGE OF THE KHALSA The Khalsa as a Panth or a distinct religion came into being or was established on the BAISAKHI DAY of 1699, when GURU GOBIND SINGH, THE TENTH MASTER OR DASHMESH PITA, AS HE IS OFTEN CALLED, BAPTIZED THE SIKHS AT KESHGARH SAHIB (ANANDPUR SAHIB), IN PUNJAB, The ceremony, or the modus operandi, was quite unique, never heard of in the annals of world religions. The spiritual head of a huge followings, calls a special session of his pupils. People come from very far off places viz, Jagannath Puri, Dwarka, Bidar, Delhi, Lahore etc facing the severe heat and using modes of transport not comparable at all with those that are available in modern days. The Guru instead of giving them usual sweet sermons comes out with an open brandishing sword in his hand, in the mammoth gathering, and asks for some heads which were willing to quench the thirst of his sword which he said, at top of his voice, was blood thirsty. People were stunned for a while. There was confusion all around. It was not so easy to read the mind of the Guru. The Guru repeated the call three times and said any one who was willing to give away his life for the sake of the protection of religion should come forward.. There emerged five persons who offered their heads to the Guru one by one. The all five were taken, immediately after each one offered, to a tent, pitched side by, and were crucified. But at the end to the surprise of all, they were brought back alive in changed brand new saffron dresses in the assembly. The Guru prepared the AMRIT the NECTAR, AND BAPTIZED THEM. He changed their names by suffixing ‘Singh’ with the name of each one of them. Then he himself bowed before them, begged for the Amrit, and was baptized by them too. His name was also changed from’ Guru Gobind Rai’ to ‘Guru Gobind Singh’ from thence onwards. Without going into the details of the ceremony one can derive home certain vital points that emerge out of it. The Dasam Guru was of the firm opinion that the steel of his followers was to be tested, as he was foreseeing the difficult times ahead. He wanted to give a separate identity and entity to the followers of Guru Nanak Mission. He wanted to create oneness in them by eliminating differences due to caste, color creed etc. He specifically told them to forget their past and take it that they have been reborn after having been baptized, While suffixing Singh after their names, he told them that henceforth they shall name their father as (Guru) Gobind Singh, mother as Sahib Kaur and birth place as Anand Pur Sahib and so on. He demonstrated the “AAPE GURU – CHELA’ (HIMSELF SPIIRITUAL TEACHER –HIMSELF PUPIL) concept in the best possible way by bowing before the FIVE BELOVED ONES (Panj Piyaras) and begged for, Amrit Dee Daat i.e. To be baptized by them so that he himself wished to be inducted into the Panth. To say it, is very easy but to adopt the principle in practice was unbelievable, unique, and unforeseen. An established Guru, who was there on the scene for 24 years commanding full respects from all the corners of his followings and most reverred to by them, asking for Amrit with all humility, was an unbelievable gesture on his part. The creator joined the army of his own creation. This transformation of the Sikhs of Guru Nanak into Khalsa Panth in this manner was not abrupt idea or a turn around of the ideologies or preaching of the earlier Gurus, as is sometimes misunderstood in certain quarters. Guru Nanak, the founder, put the seeds, planted the tree. The other Gurus, watered it, put fertilizers (and even gave their own blood) and it took about 230 years to grow this plant into a full- fledged tree. Professor Puran Singh, refers and rightly so, to each Guru as 1st Nanak, 2nd Nanak, 3rd Nanak and so on……, unto 10th Nanak. He saw same Jyoti (light) in all the Gurus. Guru Nanak, came on the scene when the cruel acts being committed by the then rulers were at there peak. Socially people were being crushed under the caste and creed systems. Women were being most badly treated. Several so called religious dogmas were being observed and forcibly enforced in a most orthodox manner. Some felt that the God was only in the West, others observed Him only in the East. People were worshipping, trees, stones, tombs. Graves, innumerable gods etc. The so called Brahmins, the worshipping class were creating confusion all around, and were trying to extract everything possible from the poor, unfortunate, ill informed devotees on every possible pretext. The Quazis or the Mohammedan priests were also not lagging behind. The Sikh Gurus right from Guru Nanak to Guru Tegh Bahadur, preached against all these dogmas and ill practices. Then a question may be asked that if things were preached and put forward to their followers by the earlier Gurus in the true prospective, what was unique and extra ordinary in the message that was conveyed by the tenth master. Guru Nanak preached against oppression and discrimination, and fought against orthodox practices. Guru Angad Dev, followed and consistently practiced the langar or community free kitchen for his followers and it was the mother Guru (wife of the Guru), Bibi Khivi, who herself supervised the system throughout her life. Guru Amardas, the third Guru made a forceful attack on the caste system and preached equality of human beings. Even Emperor Akbar, the great Mughal ruler, had to sit on the floor, had his food while sitting with the sangat (mass gatherings) comprising of all castes creeds etc, before he could have a glimpses (Darshan) of the Guru. Guru Ramdass established the town of Amritsar, with a pool of nectar, so that people could have a bath simultaneously, putting another nail on the coffin of caste system. He made taking of a bath in the sacred pool compulsory for all the followers of the Sikh religion. Guru Arjan Dev created the HARMANDIR SAHIB, a unique pilgrimage center in several ways. He brought forward a Mohammedan Sufi Saint SAI MIAN MIR to lay the foundation of the holy seat of Sikh religion. What a contrast from the established practices? Then instead of one, he kept four doors of the Temple signifying that people of all four VARNAS (Brahmin, Khatri, Vaish and Shudra), could converge on this center, without any discrimination. It also signified that people from all the directions could converge on HAR – MANDIR, for getting mental solace nd peace. Then it was established in the midst of the water (Nectar) pool, at a low level signifying the humility of the Gurus and their environment consciousness. Another major accomplishment of GURU ARJAN DEV was that besides contributing a lot of his own vani (poetic verses), he compiled GURU GRANTH SAHIB THE ONLY AUTHENITIC, FIRST HAND UNDILLUTED RELIGIOUS SCRIPTURE IN THE WORLD At ehe end he laid down his own life, for the causes well known in history. Guru Hargobind, refused to be traditional and changed his dresses, adopted a king like life style, went for hunting, established AKAL TAKHAT (Throne), and was issuing orders ((Addicts), hukamnamas from there. He took to sword and fought battles with mughal forces and became victorious in all. Here again a doubt is to be cleared from the minds of some readers. Some people are of the view that Guru Har Gobind took up the sword to take revenge from the Mughal rulers for the martyrdom of his father Guru Arjan Dev at their hands. But this is absolutely not true. This was all as per a pre drawn out programme. Guru Arjun had himself given all sorts of trainings to his son during his life time and at the time of bestowing of Guruship (Guru Gaddi), when Guru hargobind refused to wear the traditional Seli (cap) and instead asked for two swords, they were just brought by Bhai Buddha Ji from within the house as they were all there, and Guru Har Gobind became a warrior Guru as per the predictions of Bhai Buddha Ji, which it self is a long story, to be told somewhere else. Here it is sufficient to say that Ultimately Emperor Jahangir had to become friendly with him to buy peace. Guru Har Rai, no doubt did not fight any battle or war, but kept his army and cavalry ever ready to meet any eventuality. On knowing some of the deeds of his son Ram Rai, in contravention of the preaching and established principles of Sikhism, he passed the painful order of not seeing him throughout his life and also vowed that he will not see emperor AURANGZEB throughout his life. He consistently followed both the words till he breathed his last. Guru Harkrishan became Guru at the tender age of five years. He with his insight and spiritual powers which he was bestowed with, on attaining Guru Gaddi, passed all the tests that proved that there was no difference in the Guru’s qualities and powers, be he be, of the age of five or seventy two (Guru Amardass). A Pandit tested his wisdom and spiritual powrers at Panjokhra, and he awarded immense relief to the vast suffering humanity due to a small pox epidemic in Delhi and left his mortal remains before attaining the age of nine. He too, did not gave an audience to Emperor Aurangzeb, although the later tried twice for the same and has also mentioned in his memoirs that he stood for half an hour at the Guru’s entrance but was not called inside by Guru Harkrishan. Bungalow of Raja Jai Singh, where he stayed in Delhi, has been renamed as GURDWARA BANGLA SAHIB, with a huge wel - constructed building with pollution free surroundings with a water pool (recently added} to it. This Gurdwara to date is drawing visitors in large numbers cutting across barriers of religion, caste, creed, or even language. People with faith get their diseases cured and wounds healed here. Guru Gobind Singh the tenth master said ‘ SRI HAR KRISHAN DHIAYAE JIS DITHE SUB DUKH JAYE.The words of Guru Sahib are not in vain. It is only a question of faith that matters. A brief discussion of the contribution made by all the Gurus towards the establishment and spread of the mission of Sat Guru Nanak Dev, wont be complete, unless we have a brief but special mention of Guru Tegh Bahadur, the ninth master. GURU TEG BAHADUR was a multi pronged personality. A great warrior, a great sacrifier from his childhood, most obedient son, spent many long years of his childhood and youth (26 Years) in meditation in a secluded town in Punjab, then traveled far and wide for spreading the message of Guru Nanak, and in the end gave away his life along with some of his devout Sikhs for those values for which the Sikh Gurus never stood for. What a paradoxical phenomenon does it appear when we say that Guru Nanak refused to wear Janeo (The Sacred Thread of the Hindus), and Guru Tegh Bahadur, the ninth Nanak in succession, got himself martyred at the hands of Aurangzeb, the then ruler for siding with the Hindus in their struggle for wearing janeo. When a delegation of the Pundits from Kashmir, called upon him and told him that their Janeo (a symbol of Hinduism} was in danger, and they were being forcibly asked by the rulers to embrace Islam and do away with their religion, Guru Tegh Bahadur came forward, held their arms in their period of distress, and gave his life in the Chandni Chowk, the heart of Delhi, in full view of the people. This is why it is said, ‘BAHEN JINAN DEE PAKARIYE, SIR DEEJE BAHEEN NAN CHHORIYE, GURU TEGH BAHADUR BOLIYA, DHAR PAYEE, DHARAM NAAN CHHORIYE’. (If one holds the arm of one, he should not leave the same in distress, even though one has to lay down his life for the same, and Guru Tegh Bahadur said that even if one has to lay dead on the floor, one should not leave his religion (principles) under duress. Despite his deeds and act of sacrifice, Guru Tegh Bahadur, gave us a very sweet, solace and peace giving Bani (Devotional verses), and the same have been included in Guru Granth Sahib. Here it may also be mentioned that wheres ‘ the freedom of religion is more or less a modern concept, Guru Tegh Bahadur laid down his life for the same more than three centuries ago as he said that everybody has a right to profess any religion and, duress or use of force for converting any one to some other religion is not to be tolerated. He said ‘ BHAIE KAHOON KO DET NAIN, NAN BHAIE MAANAT AAN’, meaning thereby DON’T BE FEARED OF ANY BODY, AND DON’T BE A CAUSE OF FEAR TO OTHERS. He propounded certain principles more than three hundred years ago and adhered to them at the cost of his life, but it is a pity that WE, his so-called followers have not spread his message to all seekers in right perspective. (Anyhow, this is just a casual remark away from the purpose of this article. Having proponded the basic concepts and principles a sdeveloped and enshrined over a period of 200 years (from 1469, the advent of Guru Nanak to 1675 attaining GURU GADDI ‘ TEMPROLTHRONE’ by GURU GOBIND SINGH), we will see that the basis of the foundation of Khalsa Panth was in complete conformity and harmony with the principles established or set forth in the earlier years. “JAU TAU PREM KHELAN KA CHAO, SIR, DHAR TALI GALI MERI AAO, ITT MARG PAIR DHARIJAI, SIR DEEJAI KAAN NAA KEEJAI” (SRI GURU GRANTH SAHIB P.1412) OR “SOORA SO PAHCHANIYE, JO LARE DEEN KE HET, PURZA PURZA KAT MARAI KABHOON NAAN CHAADE KHET” (SGGS 1105) OR”PAHLAN MARAN KABOOL JEEWAN KI CHHAD AAS, HOHU SABHNA KI RAINUKA TAU AAO HAMARE PAAS (SGGS 1102) When the 10th master asked for the heads of the followers of Sikh mission of Guru Nanak was it not putting into practice the ideals or the tests as laid down in Sri Guru Granth Sahib. When the Guru created a class less society, by giving Pahul (Nectar), to all the seekers from the same bowl, was it not practically following of the principles as laid down by GURU AMARDASS, THE III NANAK, of asking even Emperor Akbar to sit with the sangat comprising of all the castes etc and sitting among them on the floor, to have the langar of GURU NANAK and then have an audience with him. Again, we can put the following two dictates of the 5th Nanak and 10th Nanak before us and can see whether there is any difference in the implied or explicit meaning of either. “KARAM, DHARAM PAKHAND JO DEESAI, TIN JAM JAGAATI LOOTAI, NIRBAAN KIRTAN GAVOH KARTE KA, NIMAKH SIMRAT JIT CHHOTAI …………………KHATRI BRAHMAN SOOD VAISH, UPDES CHAHU VARNAN KO SAANJHA. (SGGS 747_48) JAGAT JOTE JAPE NISS BASSER, AIK BINA MAN NAIK NAA AANAI, PURAN PREM PARTEET SAJAI, BA\RT GARH MARHI MATT BHOOL NAA MAANAI “ and again JAB LAG KHALSA RAHE NIYARA, TAB LAG TEJ DIO MAIN SARA,JAB AI GAHE BIPRAN KI REET, MAI NAA KAROON IN KI PARTEET………………….”GURU GOBIND SINGH, THE 10th NANAK. SIKH RELIGION from its very beginning stressed on the one ness of GOD. HE IS ONE AND ONLY ONE SPREADING HIS IMMENSE LIGHT EVERY WHERE, HAVING TRUE NAME, THE CREATOR, FEARLESS, WITHOUT ENMITY, IMMORTAL- NOT SUBJECT TO DEATH, NEVER TAKES BIRTH, SELF CREATED, AND CAN BE ACHIEVED ONLY WITH THE GRACE OF THE GURU (mool mantra). It never believed in idle worship, stone worship, pilgrimages, omens and various other do’s and don’ts as prescribed in other religions. Various stars, sun and moon, rivers, oceans birds etc have no significance in our religion except that the same are created by the CREATOR, as a part of his CREATION. These are not the objects of worship. Then various directions viz east or west, south or the east has no relevance worth the name in our religion. God is OMNIPRESENT. To attain salvation or for getting HIS LOVE or the so called favour of GOD, one has only to remember HIM, recite HIS NAM, do good deeds, serve the downtrodden in particular and humanity in general, share his earnings generated through hard labour and through clear means with others. This is the only and sufficient way of reaching and feeling HIM in one self. NAM JAPANA, WAND CHHAKNA, ATE DHARMA DEE KARAT KARNI, are three golden rules of Sikhism. Then “ GHAAL KHAI, KICHH HATHON DE, NANAK RAH PACHAANE SE.” ; VICH DUNIYA SEV KAMAYIE, TA DARGEYE, BAISEN PAYEA., VIN SEWA DHRIG HATH PAIR ,HORE NAHPHAL KARNI. These are only a few of a number of such clear cut messages from the GURU to the pupils, to be adhered to by them in order to get his blessings. There is yet another very important aspect of the Sikh religion which is yet to be examined and that is its position viz a viz the followers of other faiths.The Sikh Gurus and all the saints, fakirs, pirs etc whose VANI has been included and incorporated in GURU GRANTH SAHIB,always treated all human beings as equal and observed God everywhere. Some excerpts: SANTHU GHAT GHAT RAHIYA SAMAHIYO , PURAN POOR RAHIYOO SARAB MEH JAL THAL RAMIYAA AAHIYO (SGGS 617) GHAT GHAT MAIN HAR JOO BASAI, SANTAN KAHYEO PUKAR (ibid 1426) SABHAI GHAT RAM BOLAI,RAMA BOLAI, RAM BINA KO BOLLAI RAI (988) FARIDA KHAALAK KHALAK MAI KHALAK VASAI RAB MAHE, MANDA KISS NOO AAKHIYE JAN TIS BIN KOI NAHEN (1381) ZIMI ZAMAN KE BIKHAI SAMAST AIK JOTE HAI; NA GHAT HAI, NA BADH HAI, NA GHAT BADH HOTE HAI, (AKAL USTAT GURU GOBIND SINGH0 HINDU TURK KOU,RAPHZI IMAM SHAAFI, MAANAS KI JAAT SABHE AIKO PEHCHANBO or DEHURA MASEET SOI,POOJA AOU NIWAAZ OI MAANAS SABHE AIK PAI ANAIK KO BHARMAO HAI (BACHITTER NAATAK 85, 86) AWALL ALAHI NOOR UPAYA, KUDRAT KE SABH BANDE, AIK NOOR TAI SABH JAG UPJIYAA, KAUN BHALLE KO MANDE (PARBHATI KABIR JIO 1349-50) Thus it is amply clear that there is no place of hatred towards any one in the tenets of sikh religion. It is all based on love,affection, equal and kind treatment towards all, and coming to the aid of any one particulary the oppressed in the hour of need.it stesses for sharing your bounties with the fellow beings on daily basis. Even taking of food, without sharing the same with others is not an approved act. To hurt the feeling of others or to look down upon other religions, is strictly prohibited . Bhai Nand Lal in his TANKHA NAMA PUTS THE DICTATES OF THE TENTH MASTER AS UNDER: KHALAK KHAALIK KI JAAN KAI, KHALAK DUKHAVAI NAAHAI KHALAK DUKHAI JO NAND JEE KHAALIK KOPAI TAAHE. OR JAGAT MAAHE, HAI PANTH SU JETE, KARE NIND NAIHAN KABHUN TETE The discussion of the message of the Khalsa wont be complete, without mentioning a few words about the WAR PHILOSOPHY OF GURU GOBIND SINGH THE TENTH MASTER It has been mentioned at the very outset of this article, that the Sikh Gurus adhered to their principles, stood for the oppressed and the weak and faced torture at the hands of the rulers of the day. Two of them even were morteyered . Even several Sikhs also gave away their lives and faced tortouress treatment. Guru Gobind Singh who observed that the rulers were not understanding the language of love and sacrifice, prepared his Sikhs for taking up arms against them. Although Guru Hargobind, the sixth Nanak had fought several battles and became victorious in all, and Guru Gobind Singh himself fouht several battles before he CREATED THE KHALSA, yet he observed that the followers of the SIKH PANTH HAVE TO BE PREPARED, so that they could live in dignity, be able to defend themselves against oppression and injustices, While maintaining their entity and identity, they be prepared to give their lives for the sake of those who are unable to defend themselves. Although he wished that mutual love and understanding shold be sufficient instruments to deal with the thorny issues, he justified the use of SWORD as a measure of last resort. Even in his ZAFARNAMA, A DETAILED LETTER OF VICTORY TO aurangzeb , AGAINST WHOSE TYRENNICAL RULE, he fought several battles, sacrificed his fathwe and all the four sons and numerous beloved Sikhs, he mentioned that he was not willing to take up the arms. But when all other means to get a matter settled failed, it was justifiable to take up the sword as a last resort. To quote from Zafarnama it self CHU KAAR AJ HMA HEELTE DARGUZASHAT , HALAALAST BURDAN BA SHAMSHEER DAST It is a matter of history now that transformation of the GURU NANAK MISSION INTO KHALSA PANTH, and filling in the SIKHS the passion to live and live with dignity at the cost of whatever sacrifice it required,, has changed the values and the course of life if not in whole of India, at least in Punjab and northern India.The route through which the invaders used to come and looted and destroyed India, including sacred and huge temples of worship was totally sealed and even forces of Maharaja Ranjit Singh unurled his flag in the enemy territory, and no body could dare to see to India from that route thereafter.Even mighty British Empire, had to sign a pact with the Maharaja, so as to respect the boundries of each.. As a sequel to that pact ; for forty years i.e from 1800 to 1840, when the MAHARAJA reigned over his land, a significant portion of India, viz full province of Punjab (undivided). Jammu and Kashmir, Himachal, present Day Haryana, were all out of bounds for the British. Then in Freedom struggle too it is an admitted fact that the Sikhs were at the forefront in the matter of going to jails, for going to gallows and even for facing severe murderous assaults and physical and economic hardships due to the unfortunate partition of the country.But they held the ground again. In all the fronts viz agriculture, industry, battle fields, science and technology, wherever they keep their foot, they emerge as leaders. ALL IS DUE TO THE ZEAL, SPIRIT AND PASSION FILLED IN THEM BY THE GREAT GURUS.
  10. I have pasted below a comprehensive article on the Khalsa, its message and how and why the Khalsa was created. i hope it shall put some light on the issues raised in the post. JAGJIT SINGH AUTHOR : THE SIKH TREE 011 2526700 9873462856 THE MESSAGE OF THE KHALSA The Khalsa as a Panth or a distinct religion came into being or was established on the BAISAKHI DAY of 1699, when GURU GOBIND SINGH, THE TENTH MASTER OR DASHMESH PITA, AS HE IS OFTEN CALLED, BAPTIZED THE SIKHS AT KESHGARH SAHIB (ANANDPUR SAHIB), IN PUNJAB, The ceremony, or the modus operandi, was quite unique, never heard of in the annals of world religions. The spiritual head of a huge followings, calls a special session of his pupils. People come from very far off places viz, Jagannath Puri, Dwarka, Bidar, Delhi, Lahore etc facing the severe heat and using modes of transport not comparable at all with those that are available in modern days. The Guru instead of giving them usual sweet sermons comes out with an open brandishing sword in his hand, in the mammoth gathering, and asks for some heads which were willing to quench the thirst of his sword which he said, at top of his voice, was blood thirsty. People were stunned for a while. There was confusion all around. It was not so easy to read the mind of the Guru. The Guru repeated the call three times and said any one who was willing to give away his life for the sake of the protection of religion should come forward.. There emerged five persons who offered their heads to the Guru one by one. The all five were taken, immediately after each one offered, to a tent, pitched side by, and were crucified. But at the end to the surprise of all, they were brought back alive in changed brand new saffron dresses in the assembly. The Guru prepared the AMRIT the NECTAR, AND BAPTIZED THEM. He changed their names by suffixing ‘Singh’ with the name of each one of them. Then he himself bowed before them, begged for the Amrit, and was baptized by them too. His name was also changed from’ Guru Gobind Rai’ to ‘Guru Gobind Singh’ from thence onwards. Without going into the details of the ceremony one can derive home certain vital points that emerge out of it. The Dasam Guru was of the firm opinion that the steel of his followers was to be tested, as he was foreseeing the difficult times ahead. He wanted to give a separate identity and entity to the followers of Guru Nanak Mission. He wanted to create oneness in them by eliminating differences due to caste, color creed etc. He specifically told them to forget their past and take it that they have been reborn after having been baptized, While suffixing Singh after their names, he told them that henceforth they shall name their father as (Guru) Gobind Singh, mother as Sahib Kaur and birth place as Anand Pur Sahib and so on. He demonstrated the “AAPE GURU – CHELA’ (HIMSELF SPIIRITUAL TEACHER –HIMSELF PUPIL) concept in the best possible way by bowing before the FIVE BELOVED ONES (Panj Piyaras) and begged for, Amrit Dee Daat i.e. To be baptized by them so that he himself wished to be inducted into the Panth. To say it, is very easy but to adopt the principle in practice was unbelievable, unique, and unforeseen. An established Guru, who was there on the scene for 24 years commanding full respects from all the corners of his followings and most reverred to by them, asking for Amrit with all humility, was an unbelievable gesture on his part. The creator joined the army of his own creation. This transformation of the Sikhs of Guru Nanak into Khalsa Panth in this manner was not abrupt idea or a turn around of the ideologies or preaching of the earlier Gurus, as is sometimes misunderstood in certain quarters. Guru Nanak, the founder, put the seeds, planted the tree. The other Gurus, watered it, put fertilizers (and even gave their own blood) and it took about 230 years to grow this plant into a full- fledged tree. Professor Puran Singh, refers and rightly so, to each Guru as 1st Nanak, 2nd Nanak, 3rd Nanak and so on……, unto 10th Nanak. He saw same Jyoti (light) in all the Gurus. Guru Nanak, came on the scene when the cruel acts being committed by the then rulers were at there peak. Socially people were being crushed under the caste and creed systems. Women were being most badly treated. Several so called religious dogmas were being observed and forcibly enforced in a most orthodox manner. Some felt that the God was only in the West, others observed Him only in the East. People were worshipping, trees, stones, tombs. Graves, innumerable gods etc. The so called Brahmins, the worshipping class were creating confusion all around, and were trying to extract everything possible from the poor, unfortunate, ill informed devotees on every possible pretext. The Quazis or the Mohammedan priests were also not lagging behind. The Sikh Gurus right from Guru Nanak to Guru Tegh Bahadur, preached against all these dogmas and ill practices. Then a question may be asked that if things were preached and put forward to their followers by the earlier Gurus in the true prospective, what was unique and extra ordinary in the message that was conveyed by the tenth master. Guru Nanak preached against oppression and discrimination, and fought against orthodox practices. Guru Angad Dev, followed and consistently practiced the langar or community free kitchen for his followers and it was the mother Guru (wife of the Guru), Bibi Khivi, who herself supervised the system throughout her life. Guru Amardas, the third Guru made a forceful attack on the caste system and preached equality of human beings. Even Emperor Akbar, the great Mughal ruler, had to sit on the floor, had his food while sitting with the sangat (mass gatherings) comprising of all castes creeds etc, before he could have a glimpses (Darshan) of the Guru. Guru Ramdass established the town of Amritsar, with a pool of nectar, so that people could have a bath simultaneously, putting another nail on the coffin of caste system. He made taking of a bath in the sacred pool compulsory for all the followers of the Sikh religion. Guru Arjan Dev created the HARMANDIR SAHIB, a unique pilgrimage center in several ways. He brought forward a Mohammedan Sufi Saint SAI MIAN MIR to lay the foundation of the holy seat of Sikh religion. What a contrast from the established practices? Then instead of one, he kept four doors of the Temple signifying that people of all four VARNAS (Brahmin, Khatri, Vaish and Shudra), could converge on this center, without any discrimination. It also signified that people from all the directions could converge on HAR – MANDIR, for getting mental solace nd peace. Then it was established in the midst of the water (Nectar) pool, at a low level signifying the humility of the Gurus and their environment consciousness. Another major accomplishment of GURU ARJAN DEV was that besides contributing a lot of his own vani (poetic verses), he compiled GURU GRANTH SAHIB THE ONLY AUTHENITIC, FIRST HAND UNDILLUTED RELIGIOUS SCRIPTURE IN THE WORLD At ehe end he laid down his own life, for the causes well known in history. Guru Hargobind, refused to be traditional and changed his dresses, adopted a king like life style, went for hunting, established AKAL TAKHAT (Throne), and was issuing orders ((Addicts), hukamnamas from there. He took to sword and fought battles with mughal forces and became victorious in all. Here again a doubt is to be cleared from the minds of some readers. Some people are of the view that Guru Har Gobind took up the sword to take revenge from the Mughal rulers for the martyrdom of his father Guru Arjan Dev at their hands. But this is absolutely not true. This was all as per a pre drawn out programme. Guru Arjun had himself given all sorts of trainings to his son during his life time and at the time of bestowing of Guruship (Guru Gaddi), when Guru hargobind refused to wear the traditional Seli (cap) and instead asked for two swords, they were just brought by Bhai Buddha Ji from within the house as they were all there, and Guru Har Gobind became a warrior Guru as per the predictions of Bhai Buddha Ji, which it self is a long story, to be told somewhere else. Here it is sufficient to say that Ultimately Emperor Jahangir had to become friendly with him to buy peace. Guru Har Rai, no doubt did not fight any battle or war, but kept his army and cavalry ever ready to meet any eventuality. On knowing some of the deeds of his son Ram Rai, in contravention of the preaching and established principles of Sikhism, he passed the painful order of not seeing him throughout his life and also vowed that he will not see emperor AURANGZEB throughout his life. He consistently followed both the words till he breathed his last. Guru Harkrishan became Guru at the tender age of five years. He with his insight and spiritual powers which he was bestowed with, on attaining Guru Gaddi, passed all the tests that proved that there was no difference in the Guru’s qualities and powers, be he be, of the age of five or seventy two (Guru Amardass). A Pandit tested his wisdom and spiritual powrers at Panjokhra, and he awarded immense relief to the vast suffering humanity due to a small pox epidemic in Delhi and left his mortal remains before attaining the age of nine. He too, did not gave an audience to Emperor Aurangzeb, although the later tried twice for the same and has also mentioned in his memoirs that he stood for half an hour at the Guru’s entrance but was not called inside by Guru Harkrishan. Bungalow of Raja Jai Singh, where he stayed in Delhi, has been renamed as GURDWARA BANGLA SAHIB, with a huge wel - constructed building with pollution free surroundings with a water pool (recently added} to it. This Gurdwara to date is drawing visitors in large numbers cutting across barriers of religion, caste, creed, or even language. People with faith get their diseases cured and wounds healed here. Guru Gobind Singh the tenth master said ‘ SRI HAR KRISHAN DHIAYAE JIS DITHE SUB DUKH JAYE.The words of Guru Sahib are not in vain. It is only a question of faith that matters. A brief discussion of the contribution made by all the Gurus towards the establishment and spread of the mission of Sat Guru Nanak Dev, wont be complete, unless we have a brief but special mention of Guru Tegh Bahadur, the ninth master. GURU TEG BAHADUR was a multi pronged personality. A great warrior, a great sacrifier from his childhood, most obedient son, spent many long years of his childhood and youth (26 Years) in meditation in a secluded town in Punjab, then traveled far and wide for spreading the message of Guru Nanak, and in the end gave away his life along with some of his devout Sikhs for those values for which the Sikh Gurus never stood for. What a paradoxical phenomenon does it appear when we say that Guru Nanak refused to wear Janeo (The Sacred Thread of the Hindus), and Guru Tegh Bahadur, the ninth Nanak in succession, got himself martyred at the hands of Aurangzeb, the then ruler for siding with the Hindus in their struggle for wearing janeo. When a delegation of the Pundits from Kashmir, called upon him and told him that their Janeo (a symbol of Hinduism} was in danger, and they were being forcibly asked by the rulers to embrace Islam and do away with their religion, Guru Tegh Bahadur came forward, held their arms in their period of distress, and gave his life in the Chandni Chowk, the heart of Delhi, in full view of the people. This is why it is said, ‘BAHEN JINAN DEE PAKARIYE, SIR DEEJE BAHEEN NAN CHHORIYE, GURU TEGH BAHADUR BOLIYA, DHAR PAYEE, DHARAM NAAN CHHORIYE’. (If one holds the arm of one, he should not leave the same in distress, even though one has to lay down his life for the same, and Guru Tegh Bahadur said that even if one has to lay dead on the floor, one should not leave his religion (principles) under duress. Despite his deeds and act of sacrifice, Guru Tegh Bahadur, gave us a very sweet, solace and peace giving Bani (Devotional verses), and the same have been included in Guru Granth Sahib. Here it may also be mentioned that wheres ‘ the freedom of religion is more or less a modern concept, Guru Tegh Bahadur laid down his life for the same more than three centuries ago as he said that everybody has a right to profess any religion and, duress or use of force for converting any one to some other religion is not to be tolerated. He said ‘ BHAIE KAHOON KO DET NAIN, NAN BHAIE MAANAT AAN’, meaning thereby DON’T BE FEARED OF ANY BODY, AND DON’T BE A CAUSE OF FEAR TO OTHERS. He propounded certain principles more than three hundred years ago and adhered to them at the cost of his life, but it is a pity that WE, his so-called followers have not spread his message to all seekers in right perspective. (Anyhow, this is just a casual remark away from the purpose of this article. Having proponded the basic concepts and principles a sdeveloped and enshrined over a period of 200 years (from 1469, the advent of Guru Nanak to 1675 attaining GURU GADDI ‘ TEMPROLTHRONE’ by GURU GOBIND SINGH), we will see that the basis of the foundation of Khalsa Panth was in complete conformity and harmony with the principles established or set forth in the earlier years. “JAU TAU PREM KHELAN KA CHAO, SIR, DHAR TALI GALI MERI AAO, ITT MARG PAIR DHARIJAI, SIR DEEJAI KAAN NAA KEEJAI” (SRI GURU GRANTH SAHIB P.1412) OR “SOORA SO PAHCHANIYE, JO LARE DEEN KE HET, PURZA PURZA KAT MARAI KABHOON NAAN CHAADE KHET” (SGGS 1105) OR”PAHLAN MARAN KABOOL JEEWAN KI CHHAD AAS, HOHU SABHNA KI RAINUKA TAU AAO HAMARE PAAS (SGGS 1102) When the 10th master asked for the heads of the followers of Sikh mission of Guru Nanak was it not putting into practice the ideals or the tests as laid down in Sri Guru Granth Sahib. When the Guru created a class less society, by giving Pahul (Nectar), to all the seekers from the same bowl, was it not practically following of the principles as laid down by GURU AMARDASS, THE III NANAK, of asking even Emperor Akbar to sit with the sangat comprising of all the castes etc and sitting among them on the floor, to have the langar of GURU NANAK and then have an audience with him. Again, we can put the following two dictates of the 5th Nanak and 10th Nanak before us and can see whether there is any difference in the implied or explicit meaning of either. “KARAM, DHARAM PAKHAND JO DEESAI, TIN JAM JAGAATI LOOTAI, NIRBAAN KIRTAN GAVOH KARTE KA, NIMAKH SIMRAT JIT CHHOTAI …………………KHATRI BRAHMAN SOOD VAISH, UPDES CHAHU VARNAN KO SAANJHA. (SGGS 747_48) JAGAT JOTE JAPE NISS BASSER, AIK BINA MAN NAIK NAA AANAI, PURAN PREM PARTEET SAJAI, BA\RT GARH MARHI MATT BHOOL NAA MAANAI “ and again JAB LAG KHALSA RAHE NIYARA, TAB LAG TEJ DIO MAIN SARA,JAB AI GAHE BIPRAN KI REET, MAI NAA KAROON IN KI PARTEET………………….”GURU GOBIND SINGH, THE 10th NANAK. SIKH RELIGION from its very beginning stressed on the one ness of GOD. HE IS ONE AND ONLY ONE SPREADING HIS IMMENSE LIGHT EVERY WHERE, HAVING TRUE NAME, THE CREATOR, FEARLESS, WITHOUT ENMITY, IMMORTAL- NOT SUBJECT TO DEATH, NEVER TAKES BIRTH, SELF CREATED, AND CAN BE ACHIEVED ONLY WITH THE GRACE OF THE GURU (mool mantra). It never believed in idle worship, stone worship, pilgrimages, omens and various other do’s and don’ts as prescribed in other religions. Various stars, sun and moon, rivers, oceans birds etc have no significance in our religion except that the same are created by the CREATOR, as a part of his CREATION. These are not the objects of worship. Then various directions viz east or west, south or the east has no relevance worth the name in our religion. God is OMNIPRESENT. To attain salvation or for getting HIS LOVE or the so called favour of GOD, one has only to remember HIM, recite HIS NAM, do good deeds, serve the downtrodden in particular and humanity in general, share his earnings generated through hard labour and through clear means with others. This is the only and sufficient way of reaching and feeling HIM in one self. NAM JAPANA, WAND CHHAKNA, ATE DHARMA DEE KARAT KARNI, are three golden rules of Sikhism. Then “ GHAAL KHAI, KICHH HATHON DE, NANAK RAH PACHAANE SE.” ; VICH DUNIYA SEV KAMAYIE, TA DARGEYE, BAISEN PAYEA., VIN SEWA DHRIG HATH PAIR ,HORE NAHPHAL KARNI. These are only a few of a number of such clear cut messages from the GURU to the pupils, to be adhered to by them in order to get his blessings. There is yet another very important aspect of the Sikh religion which is yet to be examined and that is its position viz a viz the followers of other faiths.The Sikh Gurus and all the saints, fakirs, pirs etc whose VANI has been included and incorporated in GURU GRANTH SAHIB,always treated all human beings as equal and observed God everywhere. Some excerpts: SANTHU GHAT GHAT RAHIYA SAMAHIYO , PURAN POOR RAHIYOO SARAB MEH JAL THAL RAMIYAA AAHIYO (SGGS 617) GHAT GHAT MAIN HAR JOO BASAI, SANTAN KAHYEO PUKAR (ibid 1426) SABHAI GHAT RAM BOLAI,RAMA BOLAI, RAM BINA KO BOLLAI RAI (988) FARIDA KHAALAK KHALAK MAI KHALAK VASAI RAB MAHE, MANDA KISS NOO AAKHIYE JAN TIS BIN KOI NAHEN (1381) ZIMI ZAMAN KE BIKHAI SAMAST AIK JOTE HAI; NA GHAT HAI, NA BADH HAI, NA GHAT BADH HOTE HAI, (AKAL USTAT GURU GOBIND SINGH0 HINDU TURK KOU,RAPHZI IMAM SHAAFI, MAANAS KI JAAT SABHE AIKO PEHCHANBO or DEHURA MASEET SOI,POOJA AOU NIWAAZ OI MAANAS SABHE AIK PAI ANAIK KO BHARMAO HAI (BACHITTER NAATAK 85, 86) AWALL ALAHI NOOR UPAYA, KUDRAT KE SABH BANDE, AIK NOOR TAI SABH JAG UPJIYAA, KAUN BHALLE KO MANDE (PARBHATI KABIR JIO 1349-50) Thus it is amply clear that there is no place of hatred towards any one in the tenets of sikh religion. It is all based on love,affection, equal and kind treatment towards all, and coming to the aid of any one particulary the oppressed in the hour of need.it stesses for sharing your bounties with the fellow beings on daily basis. Even taking of food, without sharing the same with others is not an approved act. To hurt the feeling of others or to look down upon other religions, is strictly prohibited . Bhai Nand Lal in his TANKHA NAMA PUTS THE DICTATES OF THE TENTH MASTER AS UNDER: KHALAK KHAALIK KI JAAN KAI, KHALAK DUKHAVAI NAAHAI KHALAK DUKHAI JO NAND JEE KHAALIK KOPAI TAAHE. OR JAGAT MAAHE, HAI PANTH SU JETE, KARE NIND NAIHAN KABHUN TETE The discussion of the message of the Khalsa wont be complete, without mentioning a few words about the WAR PHILOSOPHY OF GURU GOBIND SINGH THE TENTH MASTER It has been mentioned at the very outset of this article, that the Sikh Gurus adhered to their principles, stood for the oppressed and the weak and faced torture at the hands of the rulers of the day. Two of them even were morteyered . Even several Sikhs also gave away their lives and faced tortouress treatment. Guru Gobind Singh who observed that the rulers were not understanding the language of love and sacrifice, prepared his Sikhs for taking up arms against them. Although Guru Hargobind, the sixth Nanak had fought several battles and became victorious in all, and Guru Gobind Singh himself fouht several battles before he CREATED THE KHALSA, yet he observed that the followers of the SIKH PANTH HAVE TO BE PREPARED, so that they could live in dignity, be able to defend themselves against oppression and injustices, While maintaining their entity and identity, they be prepared to give their lives for the sake of those who are unable to defend themselves. Although he wished that mutual love and understanding shold be sufficient instruments to deal with the thorny issues, he justified the use of SWORD as a measure of last resort. Even in his ZAFARNAMA, A DETAILED LETTER OF VICTORY TO aurangzeb , AGAINST WHOSE TYRENNICAL RULE, he fought several battles, sacrificed his fathwe and all the four sons and numerous beloved Sikhs, he mentioned that he was not willing to take up the arms. But when all other means to get a matter settled failed, it was justifiable to take up the sword as a last resort. To quote from Zafarnama it self CHU KAAR AJ HMA HEELTE DARGUZASHAT , HALAALAST BURDAN BA SHAMSHEER DAST It is a matter of history now that transformation of the GURU NANAK MISSION INTO KHALSA PANTH, and filling in the SIKHS the passion to live and live with dignity at the cost of whatever sacrifice it required,, has changed the values and the course of life if not in whole of India, at least in Punjab and northern India.The route through which the invaders used to come and looted and destroyed India, including sacred and huge temples of worship was totally sealed and even forces of Maharaja Ranjit Singh unurled his flag in the enemy territory, and no body could dare to see to India from that route thereafter.Even mighty British Empire, had to sign a pact with the Maharaja, so as to respect the boundries of each.. As a sequel to that pact ; for forty years i.e from 1800 to 1840, when the MAHARAJA reigned over his land, a significant portion of India, viz full province of Punjab (undivided). Jammu and Kashmir, Himachal, present Day Haryana, were all out of bounds for the British. Then in Freedom struggle too it is an admitted fact that the Sikhs were at the forefront in the matter of going to jails, for going to gallows and even for facing severe murderous assaults and physical and economic hardships due to the unfortunate partition of the country.But they held the ground again. In all the fronts viz agriculture, industry, battle fields, science and technology, wherever they keep their foot, they emerge as leaders. ALL IS DUE TO THE ZEAL, SPIRIT AND PASSION FILLED IN THEM BY THE GREAT GURUS.
  11. Although I am not taware of the detailed composition of chranamrit, yet as the literal meaning of the word implies,it is the perserved and resultant water after washing the foot /feet of the Sant/Guru concerned.Keeping in view the Indian system of religions particulrly Hindusim this was the practice in Sikhism too, upto Guru Gobind Singh Sahib. It was Guru Dasmesh himself who before introducing Khande De Pahul orAmrit stopped this practice. He got his feet washed , and buried the water after digging some land beneath it. Thereafter the practice was totally banned. This version I have obtained from Principal Satbir Singh's book 'Purakh Bhagwant' in Punjabi. If required I can give the exact citation as well. JAGJIT SINGH AUTHOR : THE SIKH TREE 011 25 26 7500 9873462856
  12. I think the issue has not been raised to initiate a debate and it may be due to sheer curisity to gaincertain insight into the topic. i would like to say some thingwith this persumption in mind, Ad Granth or Sri Guru Granth Sahib which is known as our eternal perfect guru, has been compiled by GuruArjan dev Sahib and it contains banis of Gurus some Bhagatsd, Bhatts and even some Gursikhs ( I am not giving details) Guru Gobindsingh Sahib added the bani ofguru Tegh bhadur sahib at Damdama Sahib, Talwandi Sabo and gave guru Gaddi to Guru Granth Sahib at Nanded, thus ending the human linear form of Gurus. But it must also be known to one and all that Guru Sahib, spent about 4 to 5 years at Paonta Sahib atthe bank of Yamuna and also had 52 poets and writers of high stature in his Darbar. Bani of immense value was written over here and was compiled into a big granth known as Vidya Dhar. It contained bani of his own and the selected bani of his court poets.Ironically it so happened that leaving anandpur sahib after the IV wear of Anandpur Sahib, thy had to cross the swoollen Sirsa an din the process there was a much lossof men and ammunition the vast literature was also lost in the inundated river in the darknness of night. Shaheed Bhai Mani Singh in coordination with Maata Sunder Kaur and mata Sahib Kaur - our revered mothers - wives of Guru Gobind Singh Sahib -who lived and guided the destiny of Khals Panth For about Forty Years after Guru Dasmesh lleft this motal world - compiled the granth and nmed it 'Dasam Patshah Ka Granth, which ws later renamed as Dasam granth. There is some conflicting of opinion in the Panth about the genuinness or authenticity of the compositionsincluded in it. I think that controversy is not in the domain of this post. JAGJIT SINGH AUTHOR : THESIKH TREE o11 2526 7500 9873462856 Dasam_Granth_Punjabi.doc
  13. Sabhe Ghat Ram Bole, Ram Bole, Rama Bole, Ram Bina kou bole Rae SGGS 988 or Farida Khalaq Khalq Main Khalq Wase Rab Maahain Manda Kis Noon AAkhiye jan tis Bin koi nahain SGGS 1382 or SANTO GHAT GHAT RAHIYA SAMAHAIO, POORAN PUR RAHIYO SARAB MEH JAL THAL RAMAIYA AAHHIYO or FRIDA KHALAQ KHALQ MAIN, KHALQ VASE RAB MAAHAIN, MANDA KIS NOON AAKHIYE, JAN TIS BIN KOI NAAHEN 1382 OR DEHURA MASIT SOI POOJA AUNIVAAZ OI, MAANAS SABHE AIK PAI ANAIK KO BHARMAO HAI bACHITTER NATAK 85-86 JAGJIT SINGH
  14. Guru Khalsa Ji, Waheguru ji ka Khalsa Waheguru ji ii Fateh. I fail to undertand as to how putting pins in the turban come in the way of Gursikhi. Neither I have ever heard that PanJ Piyaras prohibit putting pins in the turban. Never I have listended from any parchark on any stage that putting pins in your dastar is anti -rehat. If it is so then why the Singhs wear or put a 'khanda' or a chakar on their turbans. By putting into such small and mean issues one is 'be -littling' and downgrading Sikhi. Sikhi is a very liberal way of life with very few prohibitions. It is O.K. till one does not violate the basic principles and observes Rehat and does not indulge into 'kurahits. Guru Dasmesh with his immense sacrifices, teachings and practices has imbibed in us, the SIKHS, as to how to live a life, a dignified life, with hatred towards none -SARBAT DA BHALL'. JAGJIT SINGH
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