HARJAGJEET

WAHEGURU JI KA KHALSA WAHEGURU JI KI FATEH. THE MESSAGE GIVEN BELOW IS JUST FOR INFORMATION OF ALL THE MEMBERS. THE WRITER HAS VENTURED TO WRITE A BOOK CAPTIONED ' THE SIKH TREE - AS THE SAME GREW OVER A PERIOD OF 239 YEARS ( 1469 TO 1708) AS THE TITLE SUGGESTS, THE BOOK DEALS WITH THE MESSAGE, THE PRINCIPLES, THE PRACTICES AND THE SACRIFICES OF ALL THE 10 INCARNATIONS OF BABA NANAK.ONE CHAPTER HAS BEEN GIVEN ON 'AD GURU', JUGO JUG ATAL GURU, SHABAD GURU, PERFECT GURU , GURU GRANTH SAHIB. BESIDES ONE CHAPTER HAS BEEN CAPTIONED AS 'THE MESSAGE OF THE KHALSA - THE ESSENCE OF SIKHISM. THE BOOK IS IN ENGLISH AND HAS BEEN PRIMARILY DESIGNED FOR THOSE YOUTH AND OTHERS WHO DO NOT HAVE ADEQUATE KNOWLEDGE OF PUNJABI LANGUAGE AND HAVE GOT A TENDENCY TO DRIFT AWAY FROM THEIR CULTURE AND RELIGION. BESIDES THOSE WHO DESIRE TO HAVE SOME MATERIAL ABOUT THE DEDICATION, DEVOTION AND PERFORMANCE OF ALL THE GURUS SHALL GET AN ABUNDANCE OF MATERIAL IN THE BOOK. FOUR APPENDICES AT THE END NAMELY BIODETAILS OF ALL THE GURUS , PANJ PIYARAS, AND FOUR SAHIBZADAS, ABOUT FUNDAMENTAL DETAILS OF GURU GRANTH SAHIB, THE BIBILOGRAPHY AND THE DETAILED INDEX - HAVE BEEN INTENDED TO IMMENSELY ADD TO THE REFERAL VALUE OF THE BOOK. FOR FURTHER DETAILS UNDERSIGNED MAY BE CONTACTED ON E MAIL harjagjeet@yahoo.com or cell no. 9873462856. sorry for trouble and inconvenience if one feels like that jagjit singh

After such a long discussion we are still no where.None has come forward to point out that Guru Sahib directed us to wear a particular colour.. I think again we are wrong when we try to assign a colour to one or the other community. All colurs are found in nature wheres red colour defines brightness, green ia all the more present and appreciated as it is the colur of nature . we all appreciate greenery of nature. if muslims have opted this colour, and they also wear red colour turbans or caps, does it mean we should not go in for that. similarly when hundus go in for saffron, we should not come near it Now saffron is our favourite colour too because it represent or signifies sacrifice. white shows a clean image a blotless life a clear vision. These are all different ways of putting the things.Simply because Hindus or muslims or people of some other sundry religions opt for a colour that does not mean we should try to run away from that. In thisway we shall be heading towards eliminiation of our self. i think i am not wrong in my interpretation and analysis. still i am subject to corrrection Jagjit Singh

Recently I happened to study the Lives of our reverred Gurus in my endavour to pen down something on the subject. i happened to find that Guru Ram Dass Sahib had issued clear instructions that when he was in the darbar listening to gurbani Kirtan or Katha none shoud disturb him and then Guru Har Rai Sahib had clearly ordered tha t none should talk in sangat as it is a big sin to distract one's attention while listening to gurbani. i was just to share my views with the learned participants jagjit singh

In the entire discussion it has not been made clear by any one as to when and where Guru Sahib prohibited us wearing any specific colours or to say other way round directed the Khalsa Panth only to wear certain specific colours The statement that just Muslims have opted for green colur we should desist from using it does not seem to carry any rationale. Mohammedans believe in one God, Allah or Khuda does that mean we shpuld not believe in one God or Waheguru or worship HIM only. then what about gurbaani LAL RANG JAAN KO LAGA TAAKE VAD BHAGA OR HOLI KEENI SANT SEV ETC THE ENLIGHTENED MEMBERS PLEASE THROW SOME LIGHT. JAGJIT SINGH

I would also like to know the source of information of those gentlemen Khalsa Virs who subscribe that Guru Sahib prohibited us from wearing red or green colours clothes/ turbans. I have also tried to study the life history/message of Dasmesh and have gone through some dependable books at least i have not gone through any page in which this ban was mentioned. I shall feel obliged if some concrete evidence is put forward. this is allBthe more essential for me as i have also written something on the message of the gurus and in the light of the information that may be forthcoming I may be able to amend my writings at least in the next edition. JAGJIT SINGH

Gur sikhi is pure and simple there is no embargo for doing paath at any time 'dhan so vela jit gur darshan karna' then Guru Satgur ka jo Sikh akhave, Uddhan kare Bhalke Parbhati, Ishnan Kare amritsar naave, -------------------------------------------- ------------------------------- Phir chare divas gurbanni gavae There is no condition that one cannot do or complete path after day break. there is no stipulation either that one has to do kesi isnan every day. at least I am not aware of this stipulation although i am amritdhari sikh. perhaps any other gur sikh may throw better light. There is no colour restriction either Only as a matter of tradition some people wear blue or kesri coloured ( saffron ) turbans. But there is no prohibition for any other colur/ sikhi is quite simple, pure liberal and away from dogmas, karammkands, rituals or omans. i think i am not wrong in interpreation of the princilples of gur sikhi Yet i am subject to correction by some more enlightened brothers and sisters jagjit singh

The issue at hand as per my assessment is whether to be baptised as an amritdhari sikh is a must or not for a Sikh to get salvation. There are so many religions in the world. every religion has its own rules and practices. every religion has its own beliefs. Our gurus did not condemn any religion as such. they advocated that every person must be true to his faith nd follow the principles not blindly but after fully appreciating the significance of all. Every body or every Sikh knows the Sikhs came into being with the message and teachings of Guru Nanak the first one. All the subsequent Nanaks strengthened the Sikh tree as planted by him. The matter reached its climax when Dasmesh Pita on Vaisakhi day of 1699, created the Khalsa Panth Without going into any further details in this post it shall be sufficient to say that Guru Dasmesh said, Rehani rahe soi Sikh Mera, Oh sahib main Us ka chera again Pratham Rehat Yeh jaan, Khande Ki Pahul Chhake, and Jab lag Khalsa Rehae Nirara, tab Lag Tej deo Main sara, jab eh gahe Bipran Ki reet, main na Karun in ki parteet, then he said after baptising the Sikhs the Panj Piyaras that thence forth your father shall be Guru Gobind Singh and mother sahib Devan, Birth place as Anandpur Sahib and you shall be having no castes and background. The Khalsa as a new religion,as a new person was born. So unless khalsa takes Amrit, how can he or she be a son or daughter of Amrit ke Datai da. I mean he or she cannot be called an offspring of Guru Gobind Singh and if you are not wiling to call him as your father by not getting Amrit or accepting to be an Amritdhari Sikh, how can you expect that he will take care of you Jagjit Singh

THE ORIGINAL TOPIC WAS ABOUT THE READ THREAD, OTHER ITEMS HAVE I THINK JUST BEEN ADDED TO MINIMISE THE IMPORTANCE OF THE ISSUE IN HAND. THERE IS NO SYSTEM OF WEARING OR TIEING OF ANY SORT OF THREAD WHILE THE AKHAND PATH IS ON. THIS IS NOT ONLY MANMAT BUT STRICTLY AGAINST AND CONTRARY TO GURMAT. PATH MEANS GURBANI PATH ONLY, LET IT BE AN AKHAND PATH OR SEHAJ PATH OR SAPTAH PATH. ANY OTHER TYPE OF READING OR ACTIVITY SIDE BY SIDE MINIMISES THE IMPORTNACE OF GURBANI PATH. EVEN IN GURDWRA WHEN AKAHND PATH IS TAIKNG PLACE IN THE MAIN HALL, KIRTAN IS NOT SUPPOSED TO TAKE PLACE . GURMAT REHAT MARYADA OF THE SGPC IS VERY CLEAR ABOUT IT. OTHER ALL SYSTEMS OR PRACTICES OR MARYADAS OR WEHAM BHARAMS ETC HAVE BEEN INTRODUCED BY SEVERAL DEREDARS OR SO CALLED SANTS. A GURSIKH MUST BE BEWARE OF THEM. REGARDING FIRST AKAND PATH I HAVE READ IN A BOOK BY PRINCIPAL SATBIR SINGH THAT FIRST AKAHND PATH WAS GOT DONE BY GURU GOBIND SINGH SAHIB, WHILE HE WAS IN MUCH HURRY AND WAS INCLINED TO LISTEN TO GURBANI MIDST THE WARS BEING FOUGHT WITH THE ENEMY. GURU HARGOBIND SAHIB I THINKCOULD NOT DO ANY AKAHND PATH OR SO AS THE BIR OF 'GRANTH SAHIB' ( NOT GURU AT THAT TIME) WAS WITH DHIR MAL HIS GRAND SON, ELDER BROTHER OF GURU HAR RAI,WHO WAS NOT WILLING TO GIVE THE SAME TO HIS GRAND FATHER GURU HARGOBIND SAHIB. AT LEAVING THIS MORTAL WORLD BY BABA GURDITTA JI, THE ELDEST SON OF GURU HARGOBIND SAHIB AND FATHER OF BABA DHIR MAL AND GURU HAR RAI, IT IS CLEARLY MENTIONED THAT DHIR MAL NEITHER DID ATTEND THE BHOG CEREMONY OF HIS FATHER, NOR GAVE AWAY THE BIR SAHIB TO GURU HAR GOBIND SAHIB FOR PATH PURPOSES. JAGJIT SINGH Admin Note: Please do NOT type in AL L CAPS!! This implies that you are yelling and it is hard to read. -2

[COL AwigAw BeI Akwl kI qBY clwXo pMQ [ sB isKn ko hukm hY, gurU mwinXoN gRMQ][/quote] “AS PER DICTATES OF TIMELESS ALMIGHTY GOD, STARTED THE PANTH, ALL THE SIKHS ARE ORDAINED TO HAVE THEIR GURU IN “GURU GRANTH” JUGO JUG ATTAL juugo jug At~l SRI GURU GRANTH SAHIB JI sRI guru gRMQ swihb jI Every religion has its Gurus, preachers or Heads, with whatever name they are called, such as Pope and bishops in Christianity, Shankarachariyas and other Gurus designated under different titles in Hinduism, Caliphs, and Imams etc in Islam. Again every religion has its own scriptures such as Bible, Holy Koran, Gita, Ramayan, and Vedas. Sikhism, which is the youngest of all these religions, has its Scriptures and Guru i.e. the spirit and soul of knowledge, in Sri Guru Granth Sahib. We have our Guru, Philosopher and Guide Sri Guru Granth Sahib. It often wonders the people at large and even the curious youngsters of our own religion as to how a scripture can take the place of a Guru or teacher or to be precise a spiritual teacher. To them a Guru must be a human who may impart knowledge, discuss the issues, remove the doubts and act as a path setter. . It often wonders the people at large and even the curious youngsters of our own religion as to how a scripture can take the place of a Guru or teacher or to be precise a spiritual teacher. To them a Guru must be a human who may impart knowledge, discuss the issues, remove the doubts and act as a path setter. < br>Guru Dasmesh, the tenth master at the time of leaving this mortal world just ordered that all the Sikhs should thenceforth take Granth Sahib as their Guru. The order of human Gurus came to an end with his one dictate and the Sikh nation, was supposed to bow to Guru Granth Sahib, as it was bestowed the honor of being an immortal Guru. To a true Sikh, just this “Hukam” of Guru Gobind Singh Sahib is sufficient, as none can question the command of ‘Sarbans Dani.’ As we proceed further we shall try to apprise the readers that even earlier Gurus paid their utmost regard and reverence to Bani, as contained in Guru Granth Sahib. The article in hand is a humble attempt to put before the readers, the background; the contents and the contributors; the salient features and the virtues of Sri Guru Granth Sahib, so that they might judge themselves as to why the Sikhs hold Guru Granth Sahib in such high esteem and why Guru ship was bestowed upon Guru Granth Sahib by the Tenth Nanak. BACK GROUND: To derive an inference as to how and why Sri Guru Granth Sahib has been elevated to such a high position in Sikh Religion, we will have to go back to the life, personality and approach of Guru Nanak and his successors to the contemporary problems and their handling of the same. Guru Nanak’s advent upon this earth was in 1469 and he left this mortal world in 1539 after having a worldly life of 70 years. Politically India, at the time of his advent was being ruled by Lodhis. Babar, the first Mughal ruler invaded and took the reigns of the government during his lifetime. Economically India had become very poor as it faced the loot by foreign invaders several times. But worst was its condition in the social and so called religious field. There were castes and sub- castes. There were untouchables and high-class people. Vast majority had no access to temples and other social places. Women were placed at the lowest ebb. The religious gurus, pujaris, pundits were exploiting the innocent people in the name of the wrath of different gods. Sins or errors of omission and commission were categorized and a small to a very heavy amount was being charged by the priest class to admonish the so-called sinner and to remove the adverse effects of sins in this or in the next world. There was big loot. Dr. I.B. Bannerjee has drawn a sketch of the state of affairs as under: - “At the time of Guru Nanak’s advent, religion there was none. The spirit of both Hinduism and Islam was hidden beneath a mass of formalities and extraneous observances. Tyranny reigned supreme, the tyranny of might, the tyranny of forms and the tyranny of names. The unity of Godhead was lost in the worship of numerous avatars and divinities, pirs and dargahs; pilgrimages and empty ritualistic practices had taken the place of the real devotion of the heart; blind faith and superstition had driven truth away. The Hindus and Mohammedans quarreled; the Brahman and the Mullah wrangled. Social and political inequalities reigned rampant and there was strife, eternal strife everywhere. All aspects of life – social, religious and political presented the same spectacle, and well might Guru Nanak cry out in despair, “ how shall deliverance be obtained?” Guru Nanak Sahib observed the situation for a number of years and when we go by the Sakhis or stories starting from his childhood, we can easily conclude that whereas he was having a saint like personality and spent most of his time in meditation, he was a rebellious too. He stood against established practices and rituals. He refused to wear Juneau (The sacred thread as per Hindu religion); He refused to get the formal education being imparted by Pundits and Maulvis. Instead he preached against the customary Juneau, and the education being given. As he grew in age, he felt that the message, he was ordained to pass, could not be put through while sitting at a place. He started his journeys. He took four journeys, the Udasis as the same are called spread into 25 years or so. He traveled almost all the parts of India and even went abroad covering Sri Lanka, Afghanistan, Mecca Medina and some other countries. As this article is not intended to highlight the purpose and teachings of Guru Nanak, this introductory reference has been given only to high light the system he adopted to spread his or for that matter the spread of the message of God, Almighty. T The point worth mentioning here is that, Bhai Lehna (Later Guru Angad Dev) was asked to collect and compile the writings of Guru Nanak Dev by Guru Sahib himself. The Pothi (Book) that was compiled by Bhai Lehna also had the writings of Bhagat Jai Dev, Rama Nand, etc which were collected by Guru Nanak Sahib during his sojourns. “ Thus Angad Ji compiled the entire Bani of Guru Nanak Sahib under his direct supervision”. Wherever he went, he spread his gospel in verse and in musical measures, Ragas. He composed his Bani, as the situation warranted and in language and dialect of the people of the area he was addressing. He even dressed himself, the way the people, saints, fakirs or even pirs of that particular area were doing. Where ever he went he was quite straightforward and made his point clear to his audience without any fear and favor. The point worth mentioning here is that, Bhai Lehna (Later Guru Angad Dev) was asked to collect and compile the writings of Guru Nanak Dev by Guru Sahib himself. The Pothi (Book) which was compiled by Bhai Lehna also had the writings of Bhagat Jai Dev, Rama Nand, etc which were collected by Guru Nanak Sahib during his sojourns. “ Thus Angad Ji compiled the entire Bani of Guru Nanak Sahib under his direct supervision”. Professor Sahib Singh also, after discussing various issues and circumstances comes to the conclusion that Guru Nanak Sahib was writing the bani himself and was preserving the same in the form of a book or Pothi. When Guru Nanak Dev appointed Guru Angad Dev as his successor Guru, he paid his obeisance to him by placing before him a five paise coin and one coconut; he also passed on this Pothi to him along with his Seli (Mala). Guru Angad Sahib got the bani sung in his daily courses from musicians (Bhatts etc) and was also dwelling upon the same for explaining Guru Nanak’s mission. He also composed some bani and passed on the revised book to his successor Guru Amar Dass and so on. For spreading the message, all the Gurus relied upon the bani of earlier Gurus, supplemented by their own, till the period of Guru Arjan Sahib. The bani was not only relied upon, but was greatly revered and honored by all the Gurus. The great reverence was due to the fact that Guru Nanak Dev and the successor Gurus who composed the Bani always said that the Bani they were presenting before them, was not their own but the same was being revealed to them. The message was loud and clear. They stressed that whatever timeless, beyond the purview of death, Almighty God, was putting into their mouth, they were only saying the same. For example jYsI mY AwvY Ksm kI bwxI, qYsVw krIN igAwnu vy lwlo [ (iqlMg mhlw 1 ) “As the Lord puts into my mouth, I am imparting the same knowledge” Aqy hau Awphu boil n jwxdw, myY kihAw sBu hukmwau jIau ] sUhI mhlw 5 “I don’t know what to speak, whatever I am saying, I am saying under the command of the Lord.” Some more examples are given: jyqw jIau ipMfu sBu qyrw qUM AMqrjwmI purKu Bgvwnu] dwsin dwsu khY jnu nwnku jyhw qUM krwieih qyhw hau krI viKAwnu] sUhI mhlw 4 ] (734) Whatever life and matter is here that is thine O! Omniscient Lord. Your servant’s servant humbly says, as you are directing, I am saying and explaining the same. Dur kI bwxI AweI ] iqn sglI icMq imtweI ] soriT mlw 5 (629) This Bani has been revealed and has come from the house of Almighty God and it has removed all the worries. log jwnY iehu gIqu hY, ieh qau bRhm bIcwr ] ijau kwsI aupdysu ho ie, mwns mrqIbwr ] gauVI (kbIr jIa)u {335} People take it as a song but it is actually a message from the God. It is just like a sermon to the dying person at Kasi (The famous Pilgimage center of the Hindus in Uttar Pardesh) gur siqgur kI bwxI siq siq kr jwno gur isKo, hir krqw Awp mUMho kFwey[ Take the Bani as a pure true gospel or Updesh as the same is being spoken as directed by the Almighty the Creator. Guru Gobind Singh the tenth Master also said, “sRI Aspwin ikrpw qumrI kr mYN n kihauN , sB qoihN bKwinau” Thus the Gurus said that the bani they were saying or were composing, was as per the command of the Lord. Some quotes to stress upon the point and to bring out the significance of the Bani, as suggested by the Guru’s themselves inq auiT gwvhu pRB kI bwxI ] AwT phr hir ismrhu pRwxI ] pRBwqI mhlw 5 Recite the Baani of the God daily in the morning. Remember ‘Har’ (God) 24 hours of the day. gurbwxI iesu jg mih cwnxu, krim vsY min Awey ] isrIrwgu mhlw 3 ](67) Gurrbani or Guru’s verse or Word is the ‘light’ in this world. With His grace and favour only it enters deep into your mind. bwxI gurUu, gurUu hY bwxI, ivc bwxI AimMRq swry ] gurbwxI khY, syvk jn mwnY, pRqK gurUUu insqwry ] The bani, the verse or the Word is the Guru, and Guru is the Bani and the Bani has all the Nectors. What ever Gurbani says, Sewak, the servant, obeys and the ever present and pervading Guru clears every issue . The above quotes along with translation of some, have been given to put before the readers the point that the Bani given by the Gurus and other Bhagats was, as per their own statements, revealed to them by the Almighty. None of the Gurus said that it was he, who was giving this message and as such the Sikhs should obey it. All of them sang in HIS praise and stood for truthful life. As we proceed further we shall observe that they also put forth almost all the fundamental principles of social and mutual relationship in proper p erspective to make their message to the, world at large, comprehensive and fool proof. But before that let us discuss some other vital aspects of Shabad Gurbani. Shabad Guru: Guru Nanak Sahib, during one of his sojourns went to Sumer Parbat and met Jogis over there. They discussed various issues with him. During conversations they just asked as to who was his Guru, he simply replied that “Shabad was his Guru” “Sbd gurU suriq Duun cylw”[ To be precise we quote from Sri Guru Granth Sahib as under:- ‘kvx mUlu kvx miq vylw ] qyrw kvxu gurU ijs kw qU cylw] kvx kQw ly rhhu inrwly ] bolY nwnku suxhu qum bwly ] eysu kQw kw dyie bIcwru ] Bvjlu sbid lµGwvxhwru ]43] pvn ArMBu siqgur miq vylw ] sbdu gurU suriq Duin cylw ] (943 - 44) Thus Guru Nanak Sahib spread the message of Almighty ‘Ik Onkar’ through the ‘Word’ as was revealed to him and said that His this very Word was his Guru. And about this Bani Guru Nanak Sahib himself said’ “ swcI bwxI mITI AMimRq Dwr [ ijin pIqI iqsu moK duAwr ]” (1275) mlwr mhlw 1 Although Guru Angad Dev found his Guru in Guru Nanak, and Guru Amar Dass in Guru Angad Dev, it shall be interesting to note as to how they were attracted to the Guru’s fold. It is a fact that once Bhai Jodhan a disciple of Guru Nanak, was reciting in a sweet and melodious voice the Bani of Jagat Guru, Guru Nanak that went into the ears of Bhai Lehna, as he was then called. On his enquiry he was told that, that was Guru Nanak’s Word. A curiosity arose in his mind to see the Guru, the composer of such sweet Word. Again Amar Dass happened to hear the Bani from, Bibi Amro, daughter of Guru Angad Dev Ji and daughter in law of his brother and fell in love with it. Thus we can say that initially it was this Word, the Bani, that brought them to The True Guru. Guru Angad Sahib, thus expressed himself about the Guru, Shabad and Bani jy sau cMdw augvih sUrj cVih hjwr [ eyqy cwnx hoNidAW gur ibn Gor AMDwr ] slok mhlw 2 And siqguru AMimRq ibrKu hY AMimRq ris PilAw ] ijsu prwpiq so lhY gur sbdI imilAw ] (1245 swrMg, mÚ 2)] Again scI bwxI scu hY scu myil imlwieAw ](954-8,rwmklI, mÚ 2)] Guru Amar Dass, the 3rd Nanak, had all the praise for Gur Shabad and Gur Bani gur kw sbdu rqMnu hY hIry ijqu jVwau] sbdu rqnu ijqu mMnu lwgw eyhu hoAw smwau] sbd syqI mnu imilAw scY lwieAw Bwau] Awpy hIrw rqnu Awpy ijs no dyie buJwie] khY nwnku sbdu rqnu hY hIrw ijqu jVwau] And Awvhu isK siqgurU ky ipAwirho gwvhu scI bwxI ] bwxI q gwvhu gurU kyrI bwxIAw isir bwxI ] ijn kau ndir krmu hovY ihrdY iqnw smwxI ] pIvhu AMimRqu sdw rhhu hir rMig jiphu swirgpwxI ] khY nwnku sdw gwvhu eyh scI bwxI ] He did not stop just at singing the bani as a matter of routine. He stressed for devotion and true heart to reach the Guru Shabad and through Shabad, the Akal Purakh. siqgur no sBu ko vyKdw jyqw jgqu sMswru ] ifTY mukiq n hoveI ijcru sbid n kry vIcwru ] haumY mYlu n cukeI nwim n lgY ipAwru ] ieik Awpy bKis imlwieAnu duibDw qij ivkwr ] sloku mÚ 3 ] Aqy siqgurU ibnw hor kcI hY bwxI ] bwxI q kcI siqgurU bwJhu hor kcI bwxI ] khdy kcy suxdy kcy kcˆØI AwiK vKwxI ] hir hir inq krih rsnw kihAw kCU n jwxI ] icqu ijn kw ihir lieAw mwieAw bolin pey rvwxI ] khY nwnku siqgurU bwJhu hor kcI bwxI ] 24 ] hor gurbwxI iesu jg mih cwnxu,krim vsY min Awey]isrI rwgu mhlw 3] His love for bani and Sahabad was so immense that he equated bani with God, the Formless. sloku mÚ 3 ] vwhu vwhu bwxI inrMkwr hY iqsu jyvfu Avru n koie ] vwhu vwhu Agm AQwhu hY vwhu vwhu scw soie ] vwhu vwhu vyprvwhu hY vwhu vwhu kry su hoie ] vwhu vwhu AMimRq nwmu hY gurmuiK pwvY koie ] vwhu vwhu krmI pweIAY Awip dieAw kir dyie ] nwnk vwhu vwhu gurmuiK pweIA Y Anidnu nwmu leyie ] 1 ]515 - 16 Guru Ram Dass, Sodhi Sultan was the fourth Nanak, who also dwelt upon the subject. Some of the quotes from his compositions are as under:- syvk isK pUjx siB Awvih siB gwvih hir hir aUqm bwnI ] gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ]1] DnwsrI mhlw 4 ] Aqy rqnw rqn pdwrQ bhu swgru BirAw rwm ] bwxI gurbwxI lwgy iqn@ hiQ ciVAw rwm ] gurbwxI lwgy iqn@ hiQ ciVAw inrmolku rqnu Apwrw ] hir hir nwmu Aqolku pwieAw qyrI Bgiq Bry BMfwrw ] smuMdu ivroil srIru hm dyiKAw iek vsqu AnUp idKweI ] gur goivMdu guoivMdu gurU hY nwnk Bydu n BweI ] 4 ] 1 ] 8 ] Awsw CMq mhlw 4 (442) hor bwxI gurU gurU hY bwxI, ivc bwxI AimRMq swry[ gurbwxI khY syvk jn mwny pRqK guru insqwry ] nt mhlw 4 ] GURU ARJAN SAHIB AND GURBANI: Although, the Ten Gurus were one ‘Jot’ light or Jyoti and were spreading the message of One God, universal brotherhood and virtues of truthful life, yet every Guru performed some distinctive tasks and attained heights beyond imagination with which they are known in the Sikh world distinctively. Sikhs and humanity at large shall remain indebted to Guru Arjan forever, for giving us, Bani of huge dimenstions and immense spiritual and social value. He not only gave us his own Bani but also did a yeomen service in giving us Guru Granth Sahib, a scripture carrying undiluted bani of 5 Gurus, 15 Bhagatas, 11 Bhatts and four others viz Bhai Mardana, Bhai Satta, Bhai Balwand and Baba Sunder. Dohita, Bani Ka Bohitha’, was so predicted by Guru Amar Dass, the third Nanak, at the advent of Guru Arjan, his grand son, meaning thereby that the grandson would prepare a ship of Bani, to swim over the ocean of this world. The prophecy was hundred percent true. Guru Arjan Sahib put his lot in not only writing huge Bani of immense spiritual value, but also gave the Sikh Nation, the Adi Granth, Sri Guru Granth Sa hib, which is acclaimed world wide as the only scripture which carries the first hand knowledge, message or commandments of the Sikh Gurus and other contributors, without any adulteration, mix up or second hand versions. This was the Vision of Guru Arjan Sahib that contemplated that the Sikh Nation requires its own undiluted scriptures and he took upon himself the collection, editing and consolidation of the entire Bani. Guru Arjan Sahib put his lot in not only writing huge Bani of immense spiritual value, but also gave the Sikh Nation, the Adi Granth, Sri Guru Granth Sahib, which is acclaimed world wide as the only scripture which carries the first hand knowledge, message or commandments of the Sikh Gurus and other contributors, without any adulteration, mix up or second hand versions. This was the Vision of Guru Arjan Sahib that contemplated that the Sikh Nation requires its own undiluted scriptures and he took upon himself the collection, editing and consolidation of the entire Bani. Before we go into the compilation aspect of Guru Granth Sahib, let us have glimpses into his own compositions of bani and his vision of the same. GURU ARJAN Sahib gave us most revered, sweet and solace giving verses in a very simple language. His vani gives rest and peace to the most disturbed and perturbed mind. In fact his compositions are much more than that of any other single contributor. Out of 1430 pages of SRI GURU GRANTH SAHIB, 650 pages are of his own writings. To be precise and to quote Dr. Teja Singh, out of a total of 5894 distinct pieces from different composers Guru Arjan himself composed 2216 . He arranged the Vani in 30 Ragas and his vani is there in all the Ragas. The 31st Rag i.e. Rag JAI JAI WANTI, has the Vani of 9th Guru, Guru Tegh Bahadur, which was incorporated in the Granth Sahib by the 10th Master. SUKHMANI SAHIB i.e.” SUKHMANI AMRIT PRABH NAAM, BHAGAT JANA KE MAN BISRAM”, BAWAN AKHRI, BARAH MAH, RUTI, THITI, PEHRAI, DIN-RAAIN, VAARAAN are some of his vivid composition s. Guru Arjan, while speaking out about the the Pothi (book) containing the bani, said, poQI prmysr kw Qwnu ] swDsMig gwvih gux goibMd pUrn bRhm igAwnu ] The Guru who could equate just a book containing bani to God Almighty, just imagine what would have been his views about the contents there of. He said, “Dur kI bwxI AweI ] iqn sglI icMq imtweI ]” soriT mlw 5 (629) This Bani has been revealled and has come from the house of Almighty God and it has removed all the worries. inq auiT gwvhu pRB kI bwxI ] AwT phr hir ismrhu pRwxI ] pRBwqI mhlw 5 ] (1340) ijaNu mMdr kau QwmY QMmnu ] iqau gur kw sbdu mnih AsQMmnu ] 282 (suKmnI swihb) His composition Sukmani, to take only one of his vivid writings is a peace and solace giving, touching Bani It covers almost all the topics of spiritual and wordly life in most lucid sweet and comprehensive manner. The Bani is recited in almost all the gurdwaras early in the morning as a ‘Nit Nem’ or a matter of daily routine. Now let us come to the compilation work. There is a Sakhi, (story) which tells us that Guru Arjan Sahib went to Baba Mohan Ji’s house, the son of Guru Amar Dass, and collected the Pothis of Bani, preserved by him. Professor Sahib Singh, as given out at the outset above, does not subscribe to this theory. He and several other writers have said that all the Gurus starting from Guru Nanak were preserving their Bani, and had also collected to some extent the Bani of other Bhagatas etc, and were passing on the same to their successors at the time of passing on the Guru Gaddi. Without entering into any controversy on this count, it will suffice for us, to say here, that Guru Arjan, used the Bani of earlier contributors, that was passed on to him, he added his own bani along with those of some other saints and Bhatts etc, and took upon himself the compilation work. GURU ARJAN SAHIB used the services of four writers viz. Sant Dass, Haria, Sukha and Mansa Ram for the purpose. He d eeply studied the manuscripts, corrected and edited the same wherever felt necessary. It may be mentioned that he accepted the bani of the saints, bhatts etc irrespective of their caste, colour, creed or religion. He, however, assured that the bani was in conformity of Sikh Philosophy and did not subscribe to religious dogmas, idol worship, superfluous rituals karam kands etc. He assured that all the contributions subscribe to One God and oneness of humanity. (Let it be known to the world that when Sikhs bow in reverence to the Vani of the great Gurus, they give equal respect and sing and read with equal devotion the writings of these saints and men of God. This is a unique feature of Sikhism.) (Let it be known to the world that when Sikhs bow in reverence to the Vani of the great Gurus, they give equal respect and sing and read with equal devotion the writings of these saints and men of God. This is a unique feature of Sikhism.) The entire work of writing the Granth was entrusted to Bhai Gurdass, who under the direct guidance and close supervision of Guru Sahib compiled the Granth. The entire Vani – barring a few exceptions – was arranged according to Ragas and the Order as envisaged by him (Guru Arjan Sahib) only. Compilation was completed in 1604 AD and it was enshrined or installed in Harmander Sahib, Amritsar with Baba Buddha Ji, as its first Granthi (head priest). Incidentally it may be mentioned that BABA BUDDHA was one of the living devout Sikhs of GURU NANAK SAHIB who conferred Guru ship to all the Gurus from Guru Angad to Guru Hargobind and was treated as one of the noble souls in Guru’s Court. Again although Guru-ship was conferred upon Guru Granth Sahib by Guru Gobind Singh, Guru Arjan had such a great reverence for this Adi Granth that after its compilation, he seated or rather rested Adi Granth during night in a spacious room on a Palang (a well built high rising bed) and himself slept on the floor by its side. Thus when he said ‘pothi parmeshwar ka than’ he stood by his sta tement, throughout his life. The Succeeding Gurus and the Gurbani:The successor Gurus also did not lag behind in giving utmost respect and regard to Gurbani. Guru Har Gobind Sahib, the VI Nanak, when listened to Shuddh Path of Jap Ji Sahib or recitation of Jap Ji with correct pronounciation, was readying himself to offer Guru Gaddi to Bhai Gopal, when the later desired for a beautiful horse, and Guru Sahib obliged him. This was just in lieu of recitation of a correctly pronounciated Path. Guru Har Rai, the 7th Nanak surpassed all the limits. When he came to know that his son Baba Ram Rai, twisted one verse of Jagat Guru, Guru Nanak Dev, he sent the message wherby he directed him not to see his face. And he did not accept him throughout his life and also deprived him of all of his rights. Again when once sangat came to him, while singing some bani, he abruptly stood up from his bed and in the course he got his knee injured. Sikhs just asked as to what was the hurry, he said when Sangat was coming while singing Gurbani, how could he lye down comfortably on the bed . Guru Har Krishan Sahib, was youngest of all the Gurus and had the briefest spell of his life at Guru Gaddi. He always preached Guru’s Shabad, while at Delhi or elsewhere. Guru Teg Bahadur Sahib, again composed bani. His bani is purely and mostly addressed to one’s mind and may be termed by the Sikhs as the bani of introspection. He mostly addressed himself and directed the mind to ‘RAM SIMRAN’ and doing good deeds. He directed oneself to desist from deeds which harm oneself and others. Guru Dasmesh Pita was gracious enough to incorporate his Bani at the appropriate places in Sri Guru Granth Sahib. GURU DASMESH & GURU GRANTH SAHIB:When faced with the querry as to who would be the Guru, after him, when Guru Gobind Singh Sahib, The Kalgiyan Wala, was leaving this mortal world, he asked for the Granth. The Sikhs presented Dasam Granth, the bani written by him. Guru Sahib said ‘no’ to the same. He said it was his tory. Then he himself proceeded to the place where Guru Granth Sahib was placed. He got it opened (PARKASH KARAIYA), placed a five paise coin and a coconut in front of it, had five rounds of the Bir Sahib, showed his obessience and told, rather directed the Khalsa that thence forth Guru Granth Sahib would be their eternal, immortal JUGU JUG ATTAL GURU. Then he himself proceeded to the place where Guru Granth Sahib was placed. He got it opened (PARKASH KARAIYA), placed a five paise coin and a coconut in front of it, had five rounds of the Bir Sahib, showed his obessience and told, rather directed the Khalsa that thence forth Guru Granth Sahib would be their eternal, immortal JUGU JUG ATTAL GURU. AwigAw BeI Akwl kI qBY clwXo pMQ [ sB isKn ko hukm hY, gurU mwinXoN gRMQ] Guru Dasmesh ordered the Khalsa as under- 1.Puja Akal Purakh Di. – To worship only the Timeless God. 2. Parcha Shabad Da – seek guidance only from SHABAD GURU, SRI GURU GRANTH SAHIB 3. Didar Khalsey Da - For a vision of the Guru have a glimpse of the Holy Khalsa, the Pure Ones. So far, we have touched upon the composition of bani and seen as to how the same was regarded in high esteem by our revered Gurus and how Guru Ship was bestowed upon Guru Granth Sahib, the Shabad Guru. Now let us look upon it from some other angle viz. from the view as to how it fulfills the requirement of a Perfect and eternal Guru. A PERFECT GURU: A Guru to be perfect must guide the disciples in the darkness of life. He must show them the path of righteousness. He must come to their rescue in all their testing times and guide them in solving their worldly as well as spiritual problems. Guru Granth Sahib offers solution to all. Whereas it is generally treated as a Spiritual Guru, it has its message for all worldly affairs too. The Guru guides us for keeping best husband wife relationship, the Guru advises us as to how we should love all and not to discriminate on account of gender, caste, color, creed or rel igion. It has sahabads to be sung or resorted to at the time of marriages, new borns, and deaths, at the beginning of new months or new seasons, or even going abroad. In hours of agony or at the time of rejoicing Guru Granth Sahib is always with you and it meets all your requirements The Guru tells the qualities of a good ruler and a good administrator. It guides how a respectful life be lived. It has bani to be recited in the wee hours of the morning, at evening and at night so that to be in touch with Him all the 24 hours of the day. In any hour of despair and agony, the devout will not find Guru Granth Sahib wanting. (Quotes have been with held as the chapter is going beyond permissible dimensions). Let us conclude by adding a few sentences about how the Guru should be worshipped to attain best possible results. Of late a practice has developed with most of us that we go to a Gurdwara, pay our obeisance and come back. We also pay a visit to various pilgrimage centers in the same way. This is in clear violation or disregard of Gurbani or Guru’s directions. We quote a few verses in this regard before commenting any further. “syvk isK pUjx siB Awvih siB gwvih hir hir aUqm bwnI ] gwivAw suixAw iqn kw hir Qwie pwvY, ijn siqgur kI AwigAw siq siq kir mwnI” ]1] DnwsrI mhlw 4 ] 669 “hau AwieAw dUrhu cil kY mY qkI qau srxwie jIau ] mY Awsw rKI iciq mih myrw sBo duKu gvwie jIau ] iequ mwrig cly BweIAVy guru khY su kwr kmwie jIau ] iqAwgyN mn kI mqVI ivswryN dUjw Bwau jIau ] ieau pwvih hir drswvVw nh lgY qqI vwau jIau ] hau Awphu boil n jwxdw mY kihAw sBu hukmwau jIau]sUhI mhlw 5 ]763] “ijnw siqgu ru purKu n syivE sbid n kIqo vIcwru ] Eie mwns jUin n AwiKAin psU For gwvwr ]”slok m:3] “siqgur no sBu ko vyKdw jyqw jgqu sMswru ] ifTY mukiq n hoveI ijcru sbid n kry vIcwru ]”slok mhlw 3 ] 595 The above quotes are a few of the several available in Gurbani that stipulate that just by doing a formality of paying a visit to gurdwara shall not bring the sought for results. Yes, it helps only to the extent that it shows one’s intent to pay an obeisance to the Guru to get his blessings and to that extent it has some impact upon his thinking. But it won’t go beyond that. To further explain the point, we may put it in a different but worldly way. If when one feels thirsty and goes to a pitcher full of cold water, removes its lid and puts the same back and expects that his thirst will be quenched without taking some water from the same, he is totally mistaken. Similarly, by going to the Guru, removing the beautiful Rumal –cover – from it, have a glimpse of the Bani and then putting back the cover won’t be of any use. A ragi was once found giving an example, that if a student in order to pass some university examination, purchases certain books for the purpose, wraps them in beautiful covers, places them on a high rise platform, pays obeisance to them, and does not bother to study them and gain the desired knowledge, will he be able to get the positive results? Again if an obedient son daily pays respects to his father every morning, and if his father repeatedly asks him to do some favor to him or to do as he wants, and he does not pay any heed to his father or his advise, will he be able to get the favor or blessings of his father? All these, though worldly statements, are generally given to persuade us to follow the path laid down by the Guru or desired by Him for us to tread upon. These observations may not be taken as any temptations to reduce the respect or honor we are having for our revered Guru. But these, when taken in their true perspective and in right earnest will motivate us to peep deep into the bani bohith, so that we may take out the rattans, jawahars and maaniks from the great ocean, Guru Granth Sahib. Note: A detailed account of the contributors have been left out, as the subject was going out of proportion and moreover the same did not appear to be quite relevant for our object of study. -------------------------------------------------------

Professor Sahib Singh and some other historians have opined or rather have shown in thier works that each Guru sahib compiled and preserved his own bani and handed over the same to the successor gurus at the time of bestowing of Guru Gaddi. following are some excerpts from my article 'Shabad Guru, Guru Granth Sahib. I am ready to post the full article here or as a separat topic as it is a very big one and even I can send the same to any one by e mail, who so ever may be interested in having the same. Jagjit Singh BACK GROUND : To derive an inference as to how and why Sri Guru Granth Sahib has been elevated to such a high position in Sikh Religion, we will have to go back to the life, personality and approach of Guru Nanak and his successors to the contemporary problems and their handling of the same. Guru Nanak’s advent upon this earth was in 1469 and he left this mortal world in 1539 after having a worldly life of 70 years. Politically India, at the time of his advent was being ruled by Lodhis. Babar, the first Mughal ruler invaded and took the reigns of the government during his lifetime. Economically India had become very poor as it faced the loot by foreign invaders several times. But worst was its condition in the social and so called religious field. There were castes and sub- castes. There were untouchables and high-class people. Vast majority had no access to temples and other social places. Women were placed at the lowest ebb. The religious gurus, pujaris, pundits were exploiting the innocent people in the name of the wrath of different gods. Sins or errors of omission and commission were categorized and a small to a very heavy amount was being charge d by the priest class to admonish the so-called sinner and to remove its adverse effects in this or in the next world. There was big loot. Dr. I.B. Bannerjee has drawn a sketch of the state of affairs as under: - “At the time of Guru Nanak’s advent, religion there was none. The spirit of both Hinduism and Islam was hidden beneath a mass of formalities and extraneous observances. Tyranny reigned supreme, the tyranny of might, the tyranny of forms and the tyranny of names. The unity of Godhead was lost in the worship of numerous avatars and divinities, pirs and dargahs; pilgrimages and empty ritualistic practices had taken the place of the real devotion of the heart; blind faith and superstition had driven truth away. The Hindus and Mohammedans quarreled; the Brahman and the Mullah wrangled. Social and political inequalities reigned rampant and there was strife, eternal strife everywhere. All aspects of life – social, religious and political presented the same spectacle, and well might Guru Nanak cry out in despair, “ how shall deliverance be obtained?” Guru Nanak Sahib observed the situation for a number of years and when we go by the Sakhis or stories starting from his childhood, we can easily conclude that whereas he was having a saint like personality and spent most of his time in meditation, he was a rebellious too. He stood against established practices and rituals. He refused to wear Juneau (The sacred thread as per Hindu religion); He refused to get the formal education being imparted by Pundits and Maulvis. Instead he preached against the customary Juneau, and the education being given. As he grew in age, he felt that the message, he was ordained to pass, could not be put through while sitting at a place. He started his journeys. He took four journeys, the Udasis as the same are called spread into 25 years or so. He traveled almost all the parts of India and even went abroad covering Sri Lanka, Afghanistan, Mecca Medina and some other countries. As this article is not intended to highli ght the purpose and teachings of Guru Nanak, this introductory reference has been given only to high light the system he adopted to spread his or for that matter the spread of the message of God, Almighty. Wherever he went, he spread his gospel in verse and in musical measures, Ragas. He composed his Bani, as the situation warranted and in language and dialect of the people of the area he was addressing. He even dressed himself, the way the people, saints, fakirs or even pirs of that particular area were doing. Where ever he went he was quite straightforward and made his point clear to his audience without any fear and favor. The point worth mentioning here is that, Bhai Lehna (Later Guru Angad Dev) was asked to collect and compile the writings of Guru Nanak Dev by Guru Sahib himself. The Pothi (Book) which was compiled by Bhai Lehna also had the writings of Bhagat Jai Dev, Rama Nand, etc which were collected by Guru Nanak Sahib during his sojourns. “ Thus Angad Ji compiled the entire Bani of Guru Nanak Sahib under his direct supervision”. Professor Sahib Singh also, after discussing various issues and circumstances comes to the conclusion that Guru Nanak Sahib was writing the bani himself and was preserving the same in the form of a book or Pothi. When Guru Nanak Dev appointed Guru Angad Dev as his successor Guru, he paid his obeisance to him by placing before him a five paise coin and one coconut; he also passed on this Pothi to him along with his Seli (Mala).Guru Angad Sahib got the bani sung in his daily courses from musicians (Bhatts etc) and was also dwelling upon the same for explaining Guru Nanak’s mission. He also composed some bani and passed on the revised book to his successor Guru Amar Dass and so on. For spreading the message, all the Gurus relied upon the bani of earlier Gurus, supplemented by their own, till the period of Guru Arjan. GURU ARJAN Sahib gave us most revered, sweet and solace giving verses in a very simple language. His vani gives re st and peace to the most disturbed and perturbed mind. In fact his compositions are much more than that of any other single contributor. Out of 1430 pages of SRI GURU GRANTH SAHIB, 650 pages are of his own writings. To be precise and to quote Dr. Teja Singh, out of a total of 5894 distinct pieces from different composers Guru Arjan himself composed 2216 . He arranged the Vani in 30 Ragas and his vani is there in all the Ragas. The 31st Rag i.e. Rag JAI JAI WANTI, has the Vani of 9th Guru, Guru Tegh Bahadur, which was incorporated in the Granth Sahib by the 10th Master. SUKHMANI SAHIB i.e.” SUKHMANI AMRIT PRABH NAAM, BHAGAT JANA KE MAN BISRAM”, BAWAN AKHRI, BARAH MAH, RUTI, THITI, PEHRAI, DIN-RAAIN, VAARAAN are some of his vivid compositions. Now let us come to the compilation work. There is a Sakhi, (story) which tells us that Guru Arjan Sahib went to Baba Mohan Ji’s house, the son of Guru Amar Dass, and collected the Pothis of Bani, preserved by him. Professor Sahib Singh, as given out at the outset above, does not subscribe to this theory. He and several other writers have said that all the Gurus starting from Guru Nanak were preserving their Bani, and had also collected to some extent the Bani of other Bhagatas etc, and were passing on the same to their successors at the time of passing on the Guru Gaddi. Without entering into any controversy on this count, it will suffice for us, to say here, that Guru Arjan, used the Bani of earlier contributors, that was passed on to him, he added his own bani along with those of some other saints and Bhatts etc, and took upon himself the compilation work. GURU ARJAN SAHIB used the services of four writers viz. Sant Dass, Haria, Sukha and Mansa Ram for the purpose. He deeply studied the manuscripts, corrected and edited the same wherever felt necessary. It may be mentioned that he accepted the bani of the saints, bhatts etc irrespective of their caste, colour, creed or religion. He, however, assured that the bani was in conformity of Sikh Philosophy and did not subscribe to religious dogmas, idol worship, superfluous rituals karam kands etc. He assured that all the contributions subscribe to One God and oneness of humanity. (Let it be known to the world that when Sikhs bow in reverence to the Vani of the great Gurus, they give equal respect and sing and read with equal devotion the writings of these saints and men of God. This is a unique feature of Sikhism.) Then the entire work of writing the Granth was entrusted to Bhai Gurdass, who under the direct guidance and close supervision of Guru Sahib compiled the Granth. The entire Vani – barring a few exceptions – was arranged according to Ragas and the Order as envisaged by him (Guru Arjan Sahib) only. Compilation was completed in 1604 AD and it was enshrined or installed in Harmander Sahib, Amritsar with Baba Buddha Ji, as its first Granthi (head priest). Incidentally it may be mentioned that BABA BUDDHA was one of the living devout Sikhs of GURU NANAK SAHIB who conferred Guru ship to all the Gurus from Guru Angad to Guru Hargobind and was treated as one of the noble souls in Guru’s Court. Again although Guru-ship was conferred upon Guru Granth Sahib by Guru Gobind Singh, Guru Arjan had such a great reverence for this Adi Granth that after its compilation, he seated or rather rested Adi Granth during night in a spacious room on a Palang (a well built high rising bed) and himself slept on the floor by its side. Thus when he said ‘pothi parmeshwar ka than’ he stood by his statement, throughout his life.

RITUALS RITUALS AND RITUALS. I HAVE GONE THROUGH THE DEBATE I HAVE MENTIONED IT AS A DEBATE AS IT APPEARS THAT EVERY ONE IS COMMITTED TO ONE'S STAND AND IS NOT WILLING TO BUDGE AN INCH. TO ME RITUALISM IS BAD AND IS CONDEMNED BY OUR REVERRED GURUS AND THE MESSAGE IS QUITE CLEAR IN GURBANI. BUT WHEN WE SAY RITUALS, WE MUST BE ABLE TO KNOW WHAT IS A RITUAL AND WHAT IS NOT. TO ME AND I AM OF THE OPINION THAT GURBANI OR GURMAT HOLD THE SAME VIEW OR INTERPRETATION THAT ANY ACT OR KARM DONE OUT OF SHEER IGNORANCE TO ACHIEVE SOME GOAL. TEERATH YATRA OR PILGRIMAGES UNDERTAKEN JUST A MATTER OF ROUTINE WITHOUT AN INSTICT TO GET SOMETHING OUT OF THAT, WEARING SACRED THREAD WITHOUT UNDERSTANDING ITS IMPLICATIONS, PERFORMING HAVANS, FREQUENT BATHS, MUNDANS, VARIOUS RITUALS AT THE TIMES OF MARRIAGES, DEATHS ETC UNDERTKING VARIOUS FASTS, ARE RITUALS ONLY, IF WE DONT UNDERSTAND WHAT WE ARE DOING AND ARE SUBJECTED TO DO. SIMILARLY GOD FORBIDS, WHEN I SAY THAT IF WE GO TO GURDWARA, BOW TO REVERRED ADI GURU, SRI GURU GRANTH SAHIB, ARRANGE AKAHND PATHS , OFFER FOOD TO GRANTHIS ETC, WITHOU AN INTENTION TO LEARN ANY THING OR GAIN ANY THING PARTICLARLY SPIRITUAL OUT OF THAT, IS A MERE RITUAL. IF ON THE OTHER HAND,WHILE PATH IS ON, WE SIT ,LISTEN AND FOLLOW WHAT THE GURBANI IS SAYING, IT CEASES TO BE A RITUAL. "GAAVIYE, SUNIYE MAN RAKIHYE BHAO' IS THE DIRECTIVE. GURBANI SAYS, AMRIT VELA SUCH NAON VADIAI VICHAR', 'RAAGI NAADI BEDI GAVEEN BAHU BHANT KAR NAHI HAR HAR BHEEJE RAM RAJE'. THERE ARE INNUMERABLE SHABDS WHICH SAY THAT WE MUST ADOPT THE SHABAD IN OUR 'HIRDAY' AND ADOPT THE SAME IN OUR LIFE. MERE RITUALISTIC OBSERVANCE WILL BE FUTILE. UPT O THIS LEVEL I THINK MASTI APPEARS TO BE RIGHT, BUT WHEN HE REFERS TO CERTAIN SIKH MARYADAS, HE DOES NOT APPEAR TO BE ON THE RIGHT TRACK. WE SHOULD KNOW THAT OURS IS A FUL FLEDGED RELIGION AND NOT ONLY RELIGION IT IS A SYSTEMIC DISCIPLINE OF LIVING A COMPLETE LIFE. WE ARE A PART OF A SOCIETY AND EVERY SOCIETY HAS ITS RULES AND REGULATIONS AND THE SAME ARE DEVISED BY SOME OF THE INTELLECTUALS OF THE SOCIETY AND WE HAVE NO RIGHT TO CONDEMN THEM OUTRIGHT.IF WE ARE INTELLIGENT ENOUGH AND IF WE THINK THAT OUR ARGUMENTS HOLD GROUND,WE CAN PLACE OUR VIEWS TO THE AUTHORITIES. SO LONG AS OUR VIEWS ARE DISCUSSED AND ACCEPTED BY THE SOCIETY, WE HAVE NO RIGHT TO SAY GOOD BYE TO THEM. WITH THE PASSAGE OF TIME. SOCIETY CHANGES AND ITS RULE ALSO ALTER, BUT ONLY AFTER DUE DELIBRATIONS. GAY MARRIAGES IN THE WEST IS THE LATEST EXAMPLE IN THIS DIRECTION. I THINK I AM ABLE TO PUT FORWRD MY POINT AND MAY BE EXPECTING EXPERT OPINIONS ON THE SUBJECT.

I fully subscribe to the view that we must remain in Chardi Kala, and our sikhi is a Sikhi of Guru Nanak Sahib and Dasmesh Pita,and it has gone through several upheavels in the past and has emerged stronger always. From the core of my heart I am always an optimist like most of my brethern on this site. But, and there is a big but, we cannot close our eyes and brains after seeing what is happening around us. Sikh Youth while claiming themselves as sikhs, shave off their heads and beards. sikh girls are going astray and are adoting ......................... Cultural change is there. the difference is that in the past the enemy of Sikhi was from outside but now it is showing its head from within. even Guru Kalgi wala, punished the masands, who swallowed the funds of Guru Darbar. He also chided the sevadars.who did not offer langar to the hungry people, by making a disguised visit to the Langars, being managed by different sevadars. Mata Sundri, after the Departure, of Guru Gobind Singh Ji from this world, issued several hukamnamas to the warring factions of the Panth. I mean by writing all this that we should do some introspection, and the well wishers, must pay their attention to the degradation and towards the neglected fields.

As the matter could not be attached due to some technical reasons, I reproduce below the entire article for information of all concerned. JAGJIT SINGH ISSUES AFFECTING SIKHISM AS ON DAY JAGJIT SINGH, NEW DELHI. Every other day on almost all the platforms, relating to Gur Sikhi, we always and often listen the hue and cry that Sikhism is in danger. Our youth are running away from Gur Sikhi. They are scared of Amrit. They play with their beards and other body hair. They don’t listen to the elders etc. Every leader or missionary of what so ever category or stature speaks and always stresses that the youth should be persuaded to come to gurdwara congregations, or they may be encouraged to meditate or involve in NAAM SIMRAN as it is generally called to bring them closer to the religion and religious practices. There is no denying the fact that the problem is there and grave and alarming too. But to my mind is not so easy to be tackled, just by issuing sermons or delivering lectures or arranging seminars. The persons at the helm of affairs or the persons who are concerned and are really serious will have to give a deeper thought to the issues involved. I am told that the present Delhi Sikh Gurdwara Management Committee and its functionaries are already abreast of the situation and are giving a deep thought to the issue and are really serious about the matter. If the leaders of the Panth, the custodians of the affairs of the community really feel inclined to attend to the issues involved, it shall be a matter of very good luck for the entire Panth. To my mind befor e we involve ourselves in giving lectures to others, we must address the core issues to ourselves. By ourselves I mean the elders i.e. the leaders, the parents, the teachers, the missionaries etc. Under noted some issues relating to the elders of our community are to be addressed to by all of us, before we can tell our youth to come on the right track. OUR LEADERS: At the outset introspection is required on the part of our leaders. Before some one else points out, they have to ensure as to whether, what they expect others to do is being done by themselves or not. In the 21st century even a three years old child questions his parents about their hypocrisy and duality. To assume that that our youth shall take our advise on face value will be like living in a fools’ paradise. Before we advise others to do NITNEM or daily go to gurdwara or adopt healthy practices in life, we must ensure that we are true to our sort. We must ensure that whether we ourselves are observing daily routine as prescribed for a Gur Sikh. But besides that, we shall have to ensure that we ourselves are not indulging in drinking, mud slinging, dishonest life – dishonest not towards oneself or towards religion but dishonest towards the State, towards our employees or dishonest towards any one who comes in contact with us. Our children minutely observe our conduct and deeds more rather than they listen to our sermons. OUR MISSIONERIES: By our missionaries, I mean here professional missionaries. The professional missionaries comprise of Ragis, granthis, Lectureres/Parcharaks, Pathis, Sewadars etc. These are the functionaries who are closely connected to religious affairs and are supposed to be mainly responsible for the spread or otherwise of religious practices. This is a field, which is seriously affected and infected. As on date barring a few exceptions, I think (which may be my personal opinion and not an attack or criticism of any body), the plague of their ignorance of Gurbani, Sikh History, lust of power and money, hy pocrisy and duality in their preaching and practices have reached such a low level that it needs a thorough surgery or operation to restore the health of the community. The ills are vivid and many but some of them may be listed as under. 1. Most of the persons join the profession after getting some training in their respective fields from some professional training centers, may be Taksals or Vidayalays. But it will have to be admitted that their general I. Q. is at a very low level. The audience, the sangat, the youth of the day is much more intelligent, well read, exposed to media and often do not accept the statements of our missionaries on face value. They raise vivid questions that are often brushed aside by these persons, as irrelevant, uncalled for criticism and even go to the extent of calling them as non - believers. Sikhism to most of us is most modern, enlightened, scientific and ultra vibrant religion, free of all the dogmas, fasts, rituals (karamkands) etc. We have been completely liberated from ‘bipran ki reet’ by Dasmesh Pita. The system of revolt from orthodox established Brahamanical practices started from Jagat Guru, Guru Nanak Dev, and culminated with the dictates of Guru Gobind Singh Ji. It is my personal observation that, though, sometimes these missionaries are not aware of the basic principles of Sikhism, but most often, several of them often wont let the audience know them or may even mislead them to gain some personal and pecuniary benefits. Saradhs or Pitter Puja, have been completely banned in our religion, but we people offer langar parshad to Bhais, sewadars etc. Then Tuesday and Saturday Pershads are there. We also sing Shabad pRym ptolw qY sih idqw Fkx kU piq myrI ] dwnw bInw sweI mYfw nwnk swr n jwxw qyrI ] 1 u “Dhakan ku pat meri”, when one offers a Rumala for Sri Guru Granth Sahib. We often sing “khet hi karo Nibera” after the demise of a person, which becomes quite irrelevant as it is a prayer to God Almighty for liberation and for seeking his bliss while one is very m uch alive. While we all stress for NAAM DAAN OR NAM SIMRAN, we never stress for good deeds. Although there can be no second opinion about the supremacy of Naam Simran and Gurbani Path in our religion, but good deeds have also their say. We forget ‘changiyan buriyan vatche dharma hadoor, karmi aapo aapni ke naire ke door’ Or ‘Jeha beeje so lune, karma sandrha khet, Or ‘Othai Pap Pun Beechariye, kurhe Ghatte Raas, Or Othai Sach Vartda Kuriyara chit udas. Or Othai Sacho hi sach nibrhe, Chun vakh kadhe jajmaaliya, Or Sabhana ka dar lekha hoi, Karni Bajho tare Nan koi’. There are numerous examples from Gurbani or Bani of Bhai Gurdas, which stress that it is the deeds, which decide one’s fate at the end. But seldom do we listen such messages from our missionaries. 3. Now let us come to another aspect of their performance. One generally or quite often listens to the sermons about the importance of Kirtan, Shabad Gurbani, Nit Nem, and Ardas Guru Ka Langar etc. But rarely one finds them participating in any of such activities when it is not their turn to perform. I am constrained to equate their performance to that of an actor on a stage. Most of the Kirtni Jathas never stay for Ardas, even though they might be quite free after their performance. I have seen Granthis entering the hall at the time of some Path programme; another enters to perform Ardas, leaving room for the earlier Pathi to leave. Rarely one will find them participating in Langar, while sitting in Pangat, ignoring the facts that even revered Gurus, took their food in Langar and even emperor Akbar, sat in Pangat, to have glimpse of Guru Amar Dass Sahib. This non-consistency in their preaching and performance is one of the major factors, to my mind, for drifting away our youth from the Gur Sikhi. 4.We have yet to discuss another important aspect of their conduct. Although our community is rich and sensitive enough to look towards the material requirement of t heir missionaries, and offer money like water, yet an era has started where several of the Ragi Jathas ask for hefty amount before agreeing to perform at some programme. Whereas they always speak about Maya, its ill effects upon the society, yet they won’t come unless one agrees for a very high sum for their performance. For one-hour performance, it may go to several thousand rupees. Whereas, some weak organizations cannot muster so much amount to attract such ragis, their role when exposed unveils their duality and hypocrisy, drifts away the youth from the path of religion. We feel sorry for the path setters. One is all the more pained when our leaders, the men at the helm of affairs keep their eyes closed to such an ugly practice, which has made a permanent home in our religion. Fixation of a basic minimum may be permissible, as it is this source of income, which is their livelihood, but to ask for hefty amounts is unethical and immoral and against the basic tenants of our religion. I will go to the extent of suggesting that such Jathas, who ask for an amount beyond a certain sum to be fixed by our management at the top, may be black listed or even ex communicated. Even Guru Arjan Sahib did away with the job of his Hazoori Rababis, as they were then called, when such situation arose at that time. Sangat can it self perform and the Anand or spiritual happiness or satisfaction is much more when voluntary jathas perform. Of all the issues this is of utmost urgent attention and is needed to be addressed with top most importance. In the heat of discussion, I don’t intend to leave the topic as one sided. Whereas, some people are in a bargaining position, most of our parcharks are either semi literate, ill equipped as far as their knowledge of Gurbani/History is concerned and are underpaid as well. They live on subsistence conditions and are often on the doles or mercy of the sangat. They expect food/ money for any service rendered by them. Their salaries are so low, that they have invariably look towards these oth er sources of income. Then their services are at the whims of the management or some resourceful persons. There is no security to their jobs. There are no service conditions. There is no system of updating or up gradation of their knowledge. There is no in service training institutions. We don’t conduct any seminars. When we expect a lot from them for our youth and children we also owe a duty towards them to look to them, to look out to their children and families and we owe a system where we can train them in commensurate with the requirements of their jobs. Role of parents/elders/ teachers: for the spread of the religious beliefs and practices or rather to put a stop or a break on the degradation of the same, we cannot absolve ourselves of our responsibility by just depending upon our missionaries or leaders. Every parent, every teacher or even every elder of reckoning is a guiding light for our children. The children and youth follow generally what they see and observe in society. If we all wish that our children should possess high values and be faithful to their faith and even our nation, we shall have to set examples for them. We cannot run away from our responsibility that we have no time from our busy and hectic schedule to look to this aspect of our children. If we do not look them properly, there is every possibility that they may go astray, leaving us to repent at a later stage. And if, I repeat if, we indulge in wrong, unethical, immoral, illegal or dishonest practices, even God Almighty won’t come to our rescue at a later date. Teachers have also a major role in this direction. To be effective they are not only to teach but to practice as well. To say so is very easy but to practice is all the more difficult. But if we are to show some positive results and we are serious towards something, we will have to forego several things, which may look very important when seen from a narrow angle, but shall appear futile and of least significance when seen from a broader perspective. Knowledge and Awar eness: With the advent – Parkash – of Guru Nanak Sahib on this earth in 1469 and with the physical departure of Guru Gobind Singh Ji in 1708 – a period of 239 years was a period when the Sikhism from a seed developed into a full-fledged tree. During this period our revered Gurus went through various obstructions, strains, agonies, pains, sacrifices, just to establish the Sikh Panth. In the course, several of their beloved ones also suffered a lot and had to pay the price for being the loyal ones with their lives. There were testing times and sometimes graver ones, even after that. To say, that barring a few short spells of peace, last more than 500 years, since when the Sikhism came into existence and got an identity and an independent entity, have always been a period of turmoil, is no exaggeration. Founded as it is, on the basis of revolt – revolt against existing social and religious practices of mutual distrust, hatred and non tolerance and against the practices of tyrannical rulers of the day and their oppressive, unjust barbaric policies, it always received the wrath of the established centers of power – political and socially or religiously fanatic ones. Books are full of our heroic acts. We boast of ‘ band band katwauna (to be killed in a cruel and torturous manner by being cut part by part and limb by limb of the body), khopri luhani (to get the skull removed instead of allowing the hair cut) zinda jandha naal bann ke sariya jaana (Burnt alive after getting tied with trees), gaddiyan thale a ke choor choor hona (to be crushed under the running trains) Sawa sawa man de peesane peesne, (to make flour of one and a fourth maund of wheat in the hand grinding mills) lalan de tote karva ke gale wich har puvauune,( To get the young kids brutally killed and put their dead bodies around the necks of their mothers in the form of necklaces), degan vich ubale jaana,( To be got boiled alive in big utensils meant for cooking) aare naal cut ke do pharh hona,( to be got cut with saw into two pieces while standing erect throughout) and innumerable other ways of sacrificing our lives for our cause and for our principles. I put a poser to the leaders of the day and persons at the helm of affairs of our community. Can they be sure for themselves as to what percentage of our youth who are going astray are aware of our glorious past? I would invite them to conduct a sample survey. I am sure the respondents will say these are subjects of fairy tales or matters of fiction only. Naturally a question arises where have we gone wrong. There is no dearth of Khalsa Schools and colleges. Missionary teachers are also there. We have also a State now - though tiny one – where our language and values can flourish. In spite of all why this degradation is there. Here is a matter, which can become a subject of serious thought for all the well-wishers of the community. The opinions may differ. There may be a plethora of causes, some of which have been given above. But I think, persons of our generation, who have seen Master Tara Singh, Giani Kartar Singh, S.Kehar Singh Vairagi, S.Sant Singh Teg, Jathedar Santokh Singh and even Giani Badal Singh, won’t find anywhere on the entire Sikh stage, leaders or parcharaks (Missionaries) of their stature. If I don’t exaggerate, there is a systematic planned - though in a conspiracies way –thought of eliminating the Parcharaks from our community. In all big or small religious congregations where people assemble there is a stress on ‘kirtan’ only. Though Kirtan is supreme in our religion as it is laid down in gurbani ‘kalyug mai kirtan pardhana’, and one cannot get peace or solace without listening to kirtan. But I think to understand kirtan or to find peace in that is the last stage of development of a Gursikh mind. This is like joining postgraduate class without even clearing matriculation examination. Basic tenants of the religion and our glorious past has to be put into the mind of the child and the youth in a simple and understandable language, which can only be done by well trained missionarie s and lecturers. In the process of promoting Kirtan we have e virtually eliminated other modes of spreading Gursikhi, viz. Kavi Darbars, Dhadi Darbars and Gurbani Katha Itihasak vichar etc Role of Print and electronic media: The other day I was talking to one of my friends who shared my anxiety about the issues pertaining to our religion. His one idea struck my mind instantly. He suggested that in modern day busy world, when we or our youth and children rarely find time or are attracted to big or small religious congregations, why cannot we use electronic or other print media to send our message to every home. The idea was perfectly workable. T.V. with its multi channel system and vast exposure can be of immense use if used in proper direction. Our Managements or Parbandhaks as they are often called at the helm of affairs, can buy some time on any popular channel for sending the message to every home. It may be in the form of lectures, Gurbani Vyakhayan or Katha called in common terminology. We may also show some of the clips from our history or can get prepared some skits depicting the martyrdom of our ancient and modern Sikhs, our Massacres (GhalloGharas), historical movements which brought triumph to our fight on our principles for the upkeep of our turban, keeping of kirpan and other symbols etc – within India or abroad. We can also highlight our continuing fight in several lands even today. There is no dearth of writers, producers, music directors or singers etc. within our community. If need be, there is no harm in hiring them from outside our community too. There is no shortage of funds. People are and are willing to shed any amount for this cause, as this has become a cause of concern for every one. We are aware that Delhi Sikh Gurdwara Management Committee is already showing a weekly programme on every Sunday in the morning titled ‘Goonjan Virse Diyan’. It is a step in the right direction. My stress is, instead of showing our past and present activities; we should come forward with som e constructive and appealing programmes, aiming at showing our glorious past, so that our youth on seeing could raise their heads high in the society. Attractively designed magazines in different languages can also be started. Once we are determined to do something, obstructions if any will automatically cease to stand in our way, as Waheguru is always there to guide us and lead us to achieve the desired, goals. M – 372GURU HARKRISHAN NAGAR, NEW DELHI 110087 PHONES : 25267500. E –MAIL harjagjeet@yahoo.com

Sometimes back I posted a topic 'ISSUES AFFECTING SIKHISM'. But the matter went away unnoticed by most of the members, like most other topics of crucial importance. I reproduce the matter hereagain as an attachment. The articles appears to be somewhat long, but I think the issue at stake is of utmost importance and desrves the attention of the 'shubh chintaks ' of the Quam

WEARING OF TURBAN IS ONE ISSUE, WHICH MIGHT BE PERTINENT IN THOSE COUNTRIES WHICH ARE NOT AWARE OF THE SIKH WAY OF LIFE. BUT IT PINCHED ME MUCH WHEN AT NEW DELHI AIRPORT,WE WERE ASKED TO REMOVE THE KIRPANS OF A VERY SMALL SIZE, LESS THAN 6" OF BLADE AND IS PERMISSIBLE ON FLIGHTS. THE SAME POSITION I FELT AT TORONTO AIRPORT LAST TIME. EITHER THE INSTRUCTIONS ARE NOT THERE, OR THE SAME HAVE NOT REACHED AT THE GROUND LEVEL OR THEY ARE NOT BEING IMPLEMENTED. THE MATTER IS REQUIRED TO BE TAKEN UP AT THE HIGHEST LEVEL AND NEEDS DUE PUBLICIT TOO.

This is in reference to the post of S. Bikram jit Singh Ji. Sardar Sahib, thanks for updating my knowledge. I may however mention that I have no where mentioned that he(Nawab of Maler Kotla) was pro Sikhs or had a love for the Sikhs. He simply advised Wazir Khan, Suba Sarhind to not to kill the little buds, as he felt that they have not and are incapable of doing any harm to the Mohammdans or the Rulers. This reflected upon his heart as a human being.So I derived the conclusion that every Muslman is not bad at heart. any how no further controversy in the matter please Jagjit Singh

Mr. Singh, the supreme member is perfectlyy right, when he says that a father of one of the catholic church has said so. I also came across a similar statement in some other pamphlet in India. Whereas no body can question this statement, we should make an introspection as to who are responsible for all this. is it not a fact that our community is a community of mortyers? is it not a fact that our community made maximum rather most of the supreme sacrifices for the freedom of India.? Is it not a fact that Guru Tegh Bhadur Sahib was a saviour of Hindu religion)? Is it not a fact that when Akalis, won the Guru Ka Bagh Morcha, Mahatma Gandhi himself while greeting the Akalis mentioned that " we have won the first battle of independence"? is it not a fact that Maulana Azad, the great freedom fighter and the Union Education Minister for a number of years has given an eye opener data about the sacrifices made by the Sikhs during freedom struggle in his book 'India Wins Freedom ? Is it not a fact that a staunch Hindu and a frredom fighter of his only style and callibre Mahmana Pandit Madan Mohan Malviya said that if India was to win freedom, at least one member in every Hindu family, must be made a Sikh ? There are innumerable more such statements which are lying hidden in the pages of history like the blood soaked pages. I again ask who is responsible for all this. what the intellectuals and leaders are doing We are tolerating to be called as terrorists and separatists. I wonder even Vajpaee or Advani might be aware of above facts. There is no question of Sonia knowing all these facts. We should admit without any hesitation that we can s pend crores and millions on gurdwara buildings, Gold plates or Gold Palkis, on Langars and on political leaders in the form of propaganda. but cannot have a news paper or a magazine of national and international dimensions and ramifications. we have tolerated attack on Harminder Sahib and Akal Takht Lying down. We did not tell the world what happened to Sikhs in November 1984, and what was our fault and why were we targetted. It has been said by some that Sikhs create history, but they never write history. we are just 2% in India, and think of our contribution in the farm and the field, in war and peace and in industires, in sports etc. Pause for a while, we are comparing with Christianity. How do they reach people in different corners of the world, and how many publications and in how many international languages we have for the spread of Gur Sikhi. I leave the topic here for making further contribution by some other members Jagjit Singh

As for as my knowledge goes - and I am subject to correction - Guru Gobind Singh Ji after the Mortyodm of all of his four sahibzadas and after leaving Anand Pur Sahib, wrote a detailed Victory Letter , Zafar Nama, to Aurangzeb, pointing out to him the atrocitise committed by his men on recieving dictates from him and those too by deceiptful means, and sent the same to him, who was busy somewhere in south India. He was so stunned by the contents and wanted a desire to meet Guru Sahib. Guru Sahib on recieveing the message made up his mind to meet him. But before the meeting could take place, Aurangzeb breathed his lost. Guru Sahib started returing back. Then matter reched Bahadur Shah, the successor, who requested Guru Sahib, to accompany him to south as he was busy in crushing a rebellion in South India. Both were together in some portion of their jouney, but at Nanded, Bahdur Shah advanced further, but Guru Sahib, showed his desire to stay their for some time. Here he met Banda Bahadur too, who came to Punjab, after getting the blessing and the dictates from Dasmesh Pita. JAGJIT SINGH

It appears most of us are perfect in twisting the topic. the issue was Guru Sahib referred to dance while absorbing in the 'nam'. This according to my understanding is the jubilant state of mind , which one reaches only when enjoys 'Ram Ras'. This is state of happyness or 'anand avstha' . But this state of the mind is not within the reach of everyone. Our Guru sahib however stood for 'Sehaj Avstha' or Sehaj Prapti. No where we have been asked to discord wordly life. we have been advised rather to not to get absorbed in wordly things. as 'KHAVANDIYA, PEEWANDIYA, HASANDIYA,". WHICHE HOVE MUKAT. If we advise our youngsters to keep away from social life then at least I think, we shall be causing a damage to the cause of Sikhi. Our Guru Sahibs are known as 'SACHE PATSHAH,' THIS WHEREAS REFLECTS their spiritual powers, it also points out towards their way of life. as for as my knowldege goes, Guru Sahib went for best possible things in their life. i would like to seek further comments from fellow members jagjit singh

THIS HAS A SMALL REFERENCE TO S. BIKRAM JIT SINGH'S REPLY TO MY POST. SINGH SAHIB, YOU HAVE MENTIONED, THAT WALI KHAN, THE NAWAB OF MALERKOTLA, WHO RAISED A LOUD VOICE OF 'HA' WHEN THE BELOVED YOUNGER TWO SAHIBZADAS, SAHIBZADA ZORAWAR SINGH AND SAHIBZADA FATEH SINGH WERE BEING BURIED ALIVE IN THE WALL, WAS THE SAME PERSON WHO FOUGHT WITH BABA BANDA BAHDUR, AND WAS KILLED WHILE FIGHTING WITH HIM. I THINK THAT YOUR KNOWLEDGE DOES NOT APPEAR TO BE CORRECT. AS FAR AS MY INFORMATION GOES, WALI KHAN WAS ALSO THE NAME OF SUBA SARHAND, WHO WAS PRIMARILY RESPONSIBLE FOR THE HEINOUS CRIME, THE SAME PERSON CONSPIRED FORTAKING THE LIFE OF DASMESH PITA AND SENT THE KILLERS FROM PUNJAB, CHASING GURU GOBIND SINGH SAHIB, WHO ATTACKED HIM AT NANDER. BABA BANDA BAHADUR TOOK ARMS AGAINST HIM CAME ALL THE WAY FROM SOUTH AFTER GETTING THE DICTATES FROM GURU JI AND KILLED HIM IN THE BATTLE FIELD . NAWAB OF MALERKOTLA AND HIS DYNESTY TILL DATE GETS FULL REGARD FROM THE GURU NANAK - GURU GOBIND SINGH NAM LEVAS. I AM SUBJECT TO CORRECTION BY ANY OF THE WELL WISHERS AND WRITERS OF THIS FORUM JAGJIT SINGH

SIKH NATION IS CONTINUOUSLY ON TRIAL, SINCE THE DAY OF THE BIRTH OF THE KHALSA PANTH. THE ENEMIES EVEN TOOK THE COGNISANCE OF SIKHS OF GURU NANAK AND HIS HOUSE AS A DANGER TO THEIR ISMS, DOGMAS RITUALS ETC AND AS SUCH TOOK EXTREME STEPS FOR OUR ELIMINATION BY TAKING THE PHYSICAL LIVES OF 'SHEEHADAN DE SIRTAJ, SHANTI DE PUNJ, GURU ARJAN DEV JI AND OF GURU TEGH BAHADUR FOR WHOM WE SAY 'SACRIFICE, THY NAME IS GURU TEGH BAHADUR'. INNUMERABLE SIKHS ALSO ALSO LAID DOWN THEIR LIVES. MEEREE PEEREE DE MALIK GURU HARGOBIND SAHIB TOOK UP THE ARMS AGAINST THE TYRINICAL RULERS AND GAVE AN INSIGHT INTO THE FURTURE COURSE OF EVENTS. SINCE THE ADVENT OF THE KHALSA, THESE TESTING TIMES ARE A CONTINUOUS PROCESS. SIKH IDENTITY AND ENTITY HAVE NEVER BEEN TAKEN FRIENDLY BY ANY OF THE RULERS, AND WE HAVE ALWAYS BEEN PUT TO TESTS AND WITH THE GRACE OF GOD, KHALSA PANTH HAS ALWYS EMERGED AS STRONGER OUT OF EVERY TEST. ALTHOUGH WE DONT EXPECT ANY PATRONAGE OR LIGHT HANDLING BY ANY REGIME, WE AT LEAST EXPECT SOMETHING POSITIVE FROM OUR APEX BODIES. LET US HOPE THAT THE AUTHORITIES AT THE HELM OF THESE BODIES WILL WAKE UP , AND ACT IN A MANNER, BEFITTING OF SIKH TRADITIONS. HOPE THEY DONT REPEAT THE ACT OF CHUHAR SINGH-JATHEDAR OF AKAL TAKHAT SAHIB AT THE TIME OF JALIAN WALA BAGH MASSACRE. JAGJIT SINGH

S. Bikramjit Singh Ji, Gur Fateh , i may just inform you that I belong to India and am not aware of the ground realities ofthe country of your adoption. (I may however mention that temporarily I am in Canada and am writing this mail from Toronto). Any how without going into any any controversy, I may mention that I have posted the article as promised. I would like to have your and other members' comments, so that i may learn something new and may also like to post something more thereafter. I may mention that I don't claim to be a historian or a philospher, but I am only a small reader of Sikh History and Sikh ideology as given to us and I understand by our reverred Guru Sahib and as enshrined in our Shabad Guru, Guru Granth Sahib Jagjit Singh

MOHAMMEDANS & SIKHISM It is a general impression that Sikhism and Mohammedanism are two religions, which have nothing in common; both have been in collision, since Sikhism came into being and their religious and political leaders have always been at loggerheads. It is a matter of fact and part of history that two of the Sikh Gurus viz; Guru Arjan Dev and Guru Tegh Bahadur met their martyrdom in the hands of mugal emperors. Four sons of Guru Gobind Singh ji met the similar fate in the hands of the cruel Mohammedan mugal king Aurengzeb. Several of the other Sikhs were also crucified and met their tragic end when they were mercilessly tortured and killed by the mugal rulers. But this is just a one side of the picture. In the period of gloom, which was there in such a tyrannical rule of the then rulers, every thing was not as dark as it appears to be. There were persons, although few in numbers, who may be considered Mohammedans in their true sense or were rather true to their salt who realized and felt the atrocities and stood by the gurus in particular and Sikh community in general. Before touching the subject in detail, it shall be worthwhile to mention that Sikhism as a religion is based on the principles of fearlessness, mutual love, coexistence, service of humanity, oneness of all human beings irrespective of their caste, color, creed etc. and worshipping one and only one Omnipresent Almighty God. There is no room for hatred in this religion. The message of fearlessness was brought home when Guru Nanak on seeing the barbaric and torturous acts of Babbar, the first mogul king and invader, whose people plundered and tortured t he natives in a barbaric manner, raised his voice of anguish and revolt and declared BABBAR AS JABBAR and PAAP KI JANJ LAI KABLON DHAIYA, JORI MANGE DAAN VE LALLO, meaning thereby Babbar is a cruel king who has brought an army (marriage party) of sinners from Kabul and is forcibly asking for alms and donations. He complained to God, the Almighty, about the poor, weak, downtrodden, helpless people being beaten and tortured by the invaders and who were crying in pain and agony and asked Him, as to how He has not felt the pain. Mass kitchen, Langar {free food for all} was introduced by Shri Guru Nanak Dev, the founder of the religion himself and every body was ordained to sit in a line on the floor, may be on a mat, and have their food in one go on the basis of equality. It is a matter of history that Akbar, the great mughal king when came to the court of Guru Amar Dass, the third Guru, was ordered to have, first, food in the common kitchen along with the common folklore comprising of all people including the downtrodden before he may be allowed a glimpse {darshan, meeting} of the Guru. King emperor Akbar followed the dictates and was allowed to see the Guru. Only on seeing and verifying in different ways the principles of Sikhism, Akbar gave away vast chunks of land {jagirs} and attached the same to various gurudwaras, that in turn became a source of earnings with which the running expenses of gurudwaras were and are still being met and various projects of social and charitable interest are being taken in hand and executed. Guru Nanak established the religion on the basis of one SUPREME GOD, THE CREATOR AND THE IMMORTAL, and on the principles of oneness of human beings and good deeds. Accompanied by Bhai Mardana, a low caste Mohammedan as his life long companion visited Mecca, Medina, in Saudi Arabia and had a dialogue with kazi, Mullahs etc. They asked Guru Nanak as to whether whom did he consider as superior – Hindus or Musalmaans, “puchhan khol kitab nun, Hindu wada ke Musalmanoi, Baba (Guru) Nanak replied that without good deeds both will cry on the dooms day “Baba akhe hajian, shubh amlan bajhon, donven roi.” He stressed that observance of various rituals both by the Hindus and Muslims shall be of no use, it is only the deeds, or service to humanity at large, which counts. While discussing Mohammedans in Sikh history, whereas the name of Bhai Mardana comes on the forefront as such a devout sikh of the Guru who spent his life with Guru Nanak, one cannot omit the name of Rai Bulaar, who was perhaps the first human being on earth after Babe Nanki (The elder sister of Guru Nanak, who could visualize the heavenly powers and qualities in Guru Nanak and asked his father to not to treat his son as an ordinary person, but an incarnation of God who has come to him as a son. Rai Bular, the ruler or Nawab of Talwandi Rai Bhoi Ki (Rai Bhoi was his father), created a water pool in Nankana Sahib, the birth place of guru Nanak, talwandi Rai Bhoi Ki, which was later renamed after him, This Pool or Sarovar was the first sarovar built in the name of Guru Nanak and was meant for the service of his followers (sikhs) who were coming to pay their obeisance to the Guru. SHAIKH SAJJAN, OR SAJJAN THUG, as is generally referred to in history, a most notorious bandit and murderer, also needs special mention here. Although he was one of the innumerable persons, who were brought on the right path by Guru Nanak, but it is recorded in history that he was so impressed by the Guru’s teachings and his DARSHAN that first Sikh temple (Dharam Shala) was built by him at the place where the first conversation between the both took place. `0 Guru Arjan, the fifth Guru, when he was planning to lay down the foundation of Hari Mandir, which later came to be known as GOLDEN TEMPLE, called upon a sufi saint Pir Sain Mian Mir, to lay down the foundation stone. It was a rare honor given to a saint of another religion. But as it is said that for the men of God, outer form of religion just remains a visual sign but fr om the depth of their heart they are one, and love the soul of God as existing in His creation. This sain Mian Mir was the person who cried at the merciless martyrdom of Guru Arjan Dev and said that with his super powers he will bring the Delhi and Lahore authorities at loggerheads and both will vanish in the process. But Guru Arjan asked him to remain calm and accept what was happening as every thing happens as per the dictates of God and men of God don’t stand in the way of his Commands and obey Him silently and peacefully. Mata Kaulan was the daughter of a Muslim priest RUSTAM Khan and was very beautiful and young unmarried girl. She came in touch with Sain Mian Mir and was often listening from him about the qualities and virtues of Guru Hargobind, the sixth Guru. She became a saintly lady and refused to marry when her father asked her to do. When she praised Guru Hargobind, for his sermons and saintly habits and and started reciting Gurbani, in the presence of her father, he became furious. As according to Prophet Mohammed’s dictates, (as often hold His followers) all those who have no faith in him, are non-believers {kafirs, infidels}, and their praise by a Mohammedan invites wrath of God. He in consultation with some other fundamentalists pronounced death sentence for his daughter. Her mother pursuant to her talk with Sain Mian Mir sent her accompanied by one of the trusted disciples of MIAN MIR, named ABDULLA KHAN to Guru Hargobind with the entire story. She stayed at Amritsar, till she breathed her last, in the worship of God, under the guardianship of the Guru. At the place where she stayed and breathed her last today stands a big Gurdwara and a vast Sarovar {a bathing Tank), and every Sikh has been ordained by Guru Hargobind to have a bath in the tank and pay Obeisance to the Gurdwara, when one comes to Amritsar and visits Hari Mandir for Darshan Ishnan. One’s pilgrimage will not be complete unless one does as directed. Wazir Khan, is another name, during the period of Jahang ir and Shahjahan, which needs a special mention here. This Wazir Khan is a different person from that of a person of a similar name who was governor of Sarhind and was responsible for the murder of Sahibzada Zorawar Singh and Sahibzada Fateh Singh. This first Wazir Khan whose original name was Hakim Alimdin, was son of Sheikh Abdul Latif and was governor of Lahore. He was an admirer of Guru Arjan and Guru Hargobind. When Chandu, made complaints to emperor Jahangir, about the growing powers of Guru Hargobind and told him that the Guru has created a throne for himself, is amazing wealth, keeps big armies and is preparing himself to take revenge from the emperor of the execution of Guru Arjan Dev, his father. Wazir Khan cooled him down and told him about the virtues and qualities of Guru Hargobind. He and Kind Beg another official was sent by Jahangir to invite Guru Hargobind to Delhi to meet him. Guru ji came to Delhi, talked to Jahangir, good relations were developed, Chandu was handed over to the Guru, who met his tragic end later. This same Wazir Khan, later told emperor Shahjahan about the virtues of GuruHar Gobind and informed him that Guru Har Gobind got built a mosque in HARGOBIND PUR, a town built and developed by him, for the prayers of Mohammedans. This ultimately led to the ending of the hostilities of Shahjahan towards the Sikhs. The period of Guru Har Rai Sahib and Guru Harkrishan Sahib is comparatively quite peaceful as there were no hostilities towards the Sikh Gurus by the rulers of the day although Guru Har Rai kept his army quite intact and in complete readiness to meet any eventualities and guru Harkrishan had a very short span of life and as such period of pontification. Guru Tegh Bahadur, peace loving and a symbol of sacrifice was to face a different situation. Aurangzeb, the ruler, who annexed the Delhi throne by putting his father in prison and after killing his brothers was set to rule in the name of Islam and was one of the greatest fundamentalist and a fanatic one. He forcibly converted people to Islam and demolished temples and other pilgrimage centers of Hindus. He put several restrictions on non-Mohammedans and levied several taxes upon them. Guru Tegh Bhahadur could not bear this injustice and responded to the call of a delegation of Brahmins from Kashmir. This holding of the arm of the poor victims of the tyranny of the rulers led to his martyrdom and that of some his beloved Sikhs. Although, this topic is not the subject matter of this article yet a passing reference has been made to bring out the fact that this act of cruelty, brought several Muslim saints and even some of the Muslim masses and even the son of Aurangzeb and his successor near to the Sikh cause and in appreciation of the values held by the Sikh Gurus. When Gobind Rai, the son of Guru Tegh Bahadur, appeared in this world for the first time in Patna, it was a Mohammedan Sufi Saint Pir Syed Bhikham Shah who realized and felt that his Allah or Khuda has come to this earth in the east and he prayed in the East instead of facing the West, which was in contrast to the fundamental principles of Islam. He started for Patna along with some of his followers, and did not leave the door of the child Gobind Rai without having a glimpse of his, and after testing him in his own way. He came to see the child a second time too, when Mother Gujri along with her other relatives and some Sikhs were proceeding to Anandpur Sahib as per the dictates of Guru Tegh Bahadur and were passing through LAKHNOUR (A SMALL VILLAGE NEAR AMBALA). When he got the news of their arrival, he immediately rushed to the spot and had a glimpse of the Holy Divine light again, which he saw in Child Gobind Rai. Another Pir Aarafdin by name who was passing through Lakhnour, after having a pilgrimage to Multan and was on way to Delhi, on seeing the Child, immediately came down from his palanquin (palki), prayed before the Child and resumed his journey. He too told his fellow pupils that in him he has seen the immense light (JALW A) OF THE GOD. Then came Syed Buddu Shah who observed the supreme powers and virtues of Guru Gobind Rai, the tenth master. At Paonta he inducted 500 Pathan Soldiers into the army built by the Guru to face the tyrannical rulers of the day. But out of these five hundred, four hundred deserted him in the very first war and joined the enemy camp. Only one Commander Kale Khan with his one hundred soldiers stayed with the Guru’s army. When Pir Budhu Shah came to know of the treachery committed by his men, he felt very sorry but came to the Guru with 700 of his pupils,, one brother and two sons for induction into the army. In the fierce battle at Bhangani, that followed both of his sons, his brother and some of his pupils made the supreme sacrifice. The sufi Pir did not feel sorry but felt privileged when he was given half of his turban, a comb with some hair, a sword and one addict {Hukamnama) by Guru Gobind Rai in appreciation of the services rendered by him. Later Saeed Khan, a brother of the wife of Pir Buddhu Shah who was ordered by Aurangzeb to take command of the Mughal Army and besiege Anandpur, became a well wisher of the Guru and refused to fight with him. In a passing reference it may be mentioned that in a small village known as Chhatte Anna near Mukatsar a person with the name of IBRAHIM SHAH FAKIR used to live. He was popularly known as BRAHMI SHAH. HE WAS SO IMPRESSED BY THE GLIMPSE (DARSHAN) OF THE GURU AND AFTER LISTENING TO HIS VIEWS, WAS SO IMPRESSED THAT HE DISCARDED HIS RELIGION AND BECAME A SIKH AFTER HAVING BEEN BAPTISED. HE WAS RENAMED AS AJMER SINGH BY GURU JI HIMSELF AND HE REMAINED IN THE SERVICE OF THE GURU THROUGHOUT HIS LIFE. SOME IMPORTANT EVENTS RELATING TO GURU GOBIND SINGH’S LIFE and the role played by some of the Mohammedans need a special mention. The story of of UCH DA PIR is well known. When after a fierce battle at CHAMKAUR SAHIB GURU sahib was all alone at Maachhiwara, two brothers Nabi Khan and Gani Khan , well known to him as horse traders, came to see him with respect at GULABE DA BAGH AND OFFERED THEIR SERVICES. Then they got a palanquin (Palki) prepared for him and took him across the Jungle by lifting him on their shoulders as UCH DA PIR. Uch is a place in Multan, now in Pakistan, which was very famous for its Pirs. Thus the two brave Mohammedans courageously and putting their lives in great peril, helped GURU SAHIB to be out of the immediate reach of the mughal army. When Wazir Khan, Governor of Sarhind passed a cruel order of the execution of the two younger sons of Guru Gobind Singh, burying them alive in a wall, Nawab Sher Mohammad Khan of Malerkotla left the court of Wazir Khan and protested for the sentence passed. He also wrote to Aurangzeb that the execution of the sons of the Guru were against the dictates of Islam. Rai Kalla was another Mohammedan devotee of the Guru, who sent his trusted servant Mahi whose real name was Noora, again a Muslim, to Sarhind at the instance of Guru Sahib, to get the news of the younger Sahibzadas and Mata Gujri Ji. The tragic news was conveyed by Rai Kalla with great anguish. The object of writing this article is to remove the impression that Islam as such is against Sikhism. No religion worth the name can preach hatred. It is only individuals to meet their own hidden aims and ambitions give the religious teachings a color and fan out the feelings of the ignorant innocent masses to spread the hatred. JAGJIT SINGH M– 372 GURU HARKRISHAN NAGAR, NEW DELHI - 110087. PHONE; 5267500

It is very strange that on this site which is exclusively ours and is meant to discuss our religion we are discussing a topic which does not appear to have any relevence at the moment. Moreover there is, no one to counteract to the stand taken by most of us. Just by taking our stand viz a viz Mohammdanism and that too in their absentia, wont make any difference to them nor to us. I just put aposer. If Mohammdanism as such is bad, then where do we calssify Bhai Mardana,Rai Bular, Sjjan (Thug), Sain Mian Mir, Pir Buddhu Shah and his five beloved sons, Pir Bhikam Shah, Gani Khan and Wali Khan, Nawab of Malerkotla and even Maulan Abul Kalam Azad and numerous other Mohamdans, who took their sides with the Sikhs and even laid down their lives for the cause of justice.I am not pro or anti any ism. But I am not pro too for condemning all others just for the cause of condemning. Guru Hargobind Sahib while established the tpwn of HarGobind Pur, himself got built a mosque over there for the prayer by the Mohamdans. One of his generals Painde Khan , when defected to the opposite side, faced Guru Harobind Sahib, in the battle, and when he was dying he begged for solitude from Guru Har Gobind Sahib, who advised him that as he was a muslim, he should recite Kalmas and not go hither and thither. After waiting some reaction from some of my friends, I shall post an artic;e here Mohammdans and Sikhism, wherein I have dealt in detail about the noble mohammdan souls, who had their faith in Islam, but who sided with our Gurus and the Sikhs pf the day in those days of tyrinical rulers

A VERY INFORMATIVE AND HEART TOUCHING ARTICLE. THE LABOUR PUT IN BY THE WRITER IS COMMENDABLE. MAY I REQUEST IF SOME CITATATIONS OR REFERENCES ARE QUOTED, THE SAME SHALL BE OF GREAT HELP IN PASSING ON THE MESSAGE TO THE YOUTH AND OTHER INTERESTED PERSONS. JAGJIT SINGH