Amrit-is It Guru Ji's Hukam?

x_suman_x · February 28, 2006

waheguru ji ka khalsa

waheguru ji ki fateh

i would like to ask whether taking amrit is guru's hukam and if it is does that mean that the other gurus were not true sikhs and had not become one with akaal purakh.

another thing i would like to ask is if the guru's share the same jyot. if they did which i have always believed up until now why do they have different banis. :

Lion(LK)King · February 28, 2006

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh

Being blessed with Amrit shuld be seen as a blessing rather than as an order you see as a burden. Unless it is seen as a blessing, there's no point really.

Guru Gobind Singh ji himself showed us the importance of Amrit by, Guru Sahib HIMSELF taking Amrit. Guru Sahib did not need AMRIT. Yet to show hwo fundamental it is they begged the Khalsa to bless him with it. So important it must be. It needs to be highlighted that the Gurus did not NEED Amrit, they were already 1 with Vaheguru, Akal Purakh. Guru Sahib still took Amrit, prehaps to show us how fundamental it is?Btw Amrit does not mean straight ticket to heaven, so even someone who ahs taken Amrit is not guaranteed to become one with Vaheguru, except if they jap raam naam :lol:

Althoughthe Guru several abnis, it was essensially the same. They all have the same udnelying message, and do not contradict in anyway. It is as spiritual food for us.

It's liek asking us - "if our parents are our parents, then why is my does my mother cook in XYZ way and why does my dad cook in XYZ way" ( I know, a really bad example )

They do share the same jyot, and hence why the Bani, the Word of God does not contradict.

Hope this helps

Bhull chukk maaf

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh

HARJAGJEET · February 28, 2006

I have pasted below a comprehensive article on the Khalsa, its message and how and why the Khalsa was created. i hope it shall put some light on the issues raised in the post.

JAGJIT SINGH

AUTHOR : THE SIKH TREE

011 2526700 9873462856

THE MESSAGE OF THE KHALSA

The Khalsa as a Panth or a distinct religion came into being or was established on the BAISAKHI DAY of 1699, when GURU GOBIND SINGH, THE TENTH MASTER OR DASHMESH PITA, AS HE IS OFTEN CALLED, BAPTIZED THE SIKHS AT KESHGARH SAHIB (ANANDPUR SAHIB), IN PUNJAB,

The ceremony, or the modus operandi, was quite unique, never heard of in the annals of world religions. The spiritual head of a huge followings, calls a special session of his pupils. People come from very far off places viz, Jagannath Puri, Dwarka, Bidar, Delhi, Lahore etc facing the severe heat and using modes of transport not comparable at all with those that are available in modern days. The Guru instead of giving them usual sweet sermons comes out with an open brandishing sword in his hand, in the mammoth gathering, and asks for some heads which were willing to quench the thirst of his sword which he said, at top of his voice, was blood thirsty. People were stunned for a while. There was confusion all around. It was not so easy to read the mind of the Guru. The Guru repeated the call three times and said any one who was willing to give away his life for the sake of the protection of religion should come forward.. There emerged five persons who offered their heads to the Guru one by one. The all five were taken, immediately after each one offered, to a tent, pitched side by, and were crucified. But at the end to the surprise of all, they were brought back alive in changed brand new saffron dresses in the assembly. The Guru prepared the AMRIT the NECTAR, AND BAPTIZED THEM. He changed their names by suffixing ‘Singh’ with the name of each one of them. Then he himself bowed before them, begged for the Amrit, and was baptized by them too. His name was also changed from’ Guru Gobind Rai’ to ‘Guru Gobind Singh’ from thence onwards.

Without going into the details of the ceremony one can derive home certain vital points that emerge out of it.

The Dasam Guru was of the firm opinion that the steel of his followers was to be tested, as he was foreseeing the difficult times ahead.

He wanted to give a separate identity and entity to the followers of Guru Nanak Mission.

He wanted to create oneness in them by eliminating differences due to caste, color creed etc. He specifically told them to forget their past and take it that they have been reborn after having been baptized, While suffixing Singh after their names, he told them that henceforth they shall name their father as (Guru) Gobind Singh, mother as Sahib Kaur and birth place as Anand Pur Sahib and so on.

He demonstrated the “AAPE GURU – CHELA’ (HIMSELF SPIIRITUAL TEACHER –HIMSELF PUPIL) concept in the best possible way by bowing before the FIVE BELOVED ONES (Panj Piyaras) and begged for, Amrit Dee Daat i.e. To be baptized by them so that he himself wished to be inducted into the Panth. To say it, is very easy but to adopt the principle in practice was unbelievable, unique, and unforeseen. An established Guru, who was there on the scene for 24 years commanding full respects from all the corners of his followings and most reverred to by them, asking for Amrit with all humility, was an unbelievable gesture on his part. The creator joined the army of his own creation.

This transformation of the Sikhs of Guru Nanak into Khalsa Panth in this manner was not abrupt idea or a turn around of the ideologies or preaching of the earlier Gurus, as is sometimes misunderstood in certain quarters. Guru Nanak, the founder, put the seeds, planted the tree. The other Gurus, watered it, put fertilizers (and even gave their own blood) and it took about 230 years to grow this plant into a full- fledged tree. Professor Puran Singh, refers and rightly so, to each Guru as 1st Nanak, 2nd Nanak, 3rd Nanak and so on……, unto 10th Nanak. He saw same Jyoti (light) in all the Gurus.

Guru Nanak, came on the scene when the cruel acts being committed by the then rulers were at there peak. Socially people were being crushed under the caste and creed systems. Women were being most badly treated. Several so called religious dogmas were being observed and forcibly enforced in a most orthodox manner. Some felt that the God was only in the West, others observed Him only in the East. People were worshipping, trees, stones, tombs. Graves, innumerable gods etc. The so called Brahmins, the worshipping class were creating confusion all around, and were trying to extract everything possible from the poor, unfortunate, ill informed devotees on every possible pretext. The Quazis or the Mohammedan priests were also not lagging behind. The Sikh Gurus right from Guru Nanak to Guru Tegh Bahadur, preached against all these dogmas and ill practices.

Then a question may be asked that if things were preached and put forward to their followers by the earlier Gurus in the true prospective, what was unique and extra ordinary in the message that was conveyed by the tenth master. Guru Nanak preached against oppression and discrimination, and fought against orthodox practices. Guru Angad Dev, followed and consistently practiced the langar or community free kitchen for his followers and it was the mother Guru (wife of the Guru), Bibi Khivi, who herself supervised the system throughout her life. Guru Amardas, the third Guru made a forceful attack on the caste system and preached equality of human beings. Even Emperor Akbar, the great Mughal ruler, had to sit on the floor, had his food while sitting with the sangat (mass gatherings) comprising of all castes creeds etc, before he could have a glimpses (Darshan) of the Guru. Guru Ramdass established the town of Amritsar, with a pool of nectar, so that people could have a bath simultaneously, putting another nail on the coffin of caste system. He made taking of a bath in the sacred pool compulsory for all the followers of the Sikh religion. Guru Arjan Dev created the HARMANDIR SAHIB, a unique pilgrimage center in several ways. He brought forward a Mohammedan Sufi Saint SAI MIAN MIR to lay the foundation of the holy seat of Sikh religion. What a contrast from the established practices? Then instead of one, he kept four doors of the Temple signifying that people of all four VARNAS (Brahmin, Khatri, Vaish and Shudra), could converge on this center, without any discrimination. It also signified that people from all the directions could converge on HAR – MANDIR, for getting mental solace nd peace.

Then it was established in the midst of the water (Nectar) pool, at a low level signifying the humility of the Gurus and their environment consciousness. Another major accomplishment of GURU ARJAN DEV was that besides contributing a lot of his own vani (poetic verses), he compiled GURU GRANTH SAHIB THE ONLY AUTHENITIC, FIRST HAND UNDILLUTED RELIGIOUS SCRIPTURE IN THE WORLD At ehe end he laid down his own life, for the causes well known in history. Guru Hargobind, refused to be traditional and changed his dresses, adopted a king like life style, went for hunting, established AKAL TAKHAT (Throne), and was issuing orders ((Addicts), hukamnamas from there. He took to sword and fought battles with mughal forces and became victorious in all. Here again a doubt is to be cleared from the minds of some readers.

Some people are of the view that Guru Har Gobind took up the sword to take revenge from the Mughal rulers for the martyrdom of his father Guru Arjan Dev at their hands. But this is absolutely not true. This was all as per a pre drawn out programme. Guru Arjun had himself given all sorts of trainings to his son during his life time and at the time of bestowing of Guruship (Guru Gaddi), when Guru hargobind refused to wear the traditional Seli (cap) and instead asked for two swords, they were just brought by Bhai Buddha Ji from within the house as they were all there, and Guru Har Gobind became a warrior Guru as per the predictions of Bhai Buddha Ji, which it self is a long story, to be told somewhere else. Here it is sufficient to say that Ultimately Emperor Jahangir had to become friendly with him to buy peace. Guru Har Rai, no doubt did not fight any battle or war, but kept his army and cavalry ever ready to meet any eventuality. On knowing some of the deeds of his son Ram Rai, in contravention of the preaching and established principles of Sikhism, he passed the painful order of not seeing him throughout his life and also vowed that he will not see emperor AURANGZEB throughout his life. He consistently followed both the words till he breathed his last. Guru Harkrishan became Guru at the tender age of five years. He with his insight and spiritual powers which he was bestowed with, on attaining Guru Gaddi, passed all the tests that proved that there was no difference in the Guru’s qualities and powers, be he be, of the age of five or seventy two (Guru Amardass). A Pandit tested his wisdom and spiritual powrers at Panjokhra, and he awarded immense relief to the vast suffering humanity due to a small pox epidemic in Delhi and left his mortal remains before attaining the age of nine. He too, did not gave an audience to Emperor Aurangzeb, although the later tried twice for the same and has also mentioned in his memoirs that he stood for half an hour at the Guru’s entrance but was not called inside by Guru Harkrishan. Bungalow of Raja Jai Singh, where he stayed in Delhi, has been renamed as GURDWARA BANGLA SAHIB, with a huge wel - constructed building with pollution free surroundings with a water pool (recently added} to it. This Gurdwara to date is drawing visitors in large numbers cutting across barriers of religion, caste, creed, or even language. People with faith get their diseases cured and wounds healed here. Guru Gobind Singh the tenth master said ‘ SRI HAR KRISHAN DHIAYAE JIS DITHE SUB DUKH JAYE.The words of Guru Sahib are not in vain. It is only a question of faith that matters.

A brief discussion of the contribution made by all the Gurus towards the establishment and spread of the mission of Sat Guru Nanak Dev, wont be complete, unless we have a brief but special mention of Guru Tegh Bahadur, the ninth master. GURU TEG BAHADUR was a multi pronged personality. A great warrior, a great sacrifier from his childhood, most obedient son, spent many long years of his childhood and youth (26 Years) in meditation in a secluded town in Punjab, then traveled far and wide for spreading the message of Guru Nanak, and in the end gave away his life along with some of his devout Sikhs for those values for which the Sikh Gurus never stood for. What a paradoxical phenomenon does it appear when we say that Guru Nanak refused to wear Janeo (The Sacred Thread of the Hindus), and Guru Tegh Bahadur, the ninth Nanak in succession, got himself martyred at the hands of Aurangzeb, the then ruler for siding with the Hindus in their struggle for wearing janeo. When a delegation of the Pundits from Kashmir, called upon him and told him that their Janeo (a symbol of Hinduism} was in danger, and they were being forcibly asked by the rulers to embrace Islam and do away with their religion, Guru Tegh Bahadur came forward, held their arms in their period of distress, and gave his life in the Chandni Chowk, the heart of Delhi, in full view of the people. This is why it is said, ‘BAHEN JINAN DEE PAKARIYE, SIR DEEJE BAHEEN NAN CHHORIYE, GURU TEGH BAHADUR BOLIYA, DHAR PAYEE, DHARAM NAAN CHHORIYE’. (If one holds the arm of one, he should not leave the same in distress, even though one has to lay down his life for the same, and Guru Tegh Bahadur said that even if one has to lay dead on the floor, one should not leave his religion (principles) under duress. Despite his deeds and act of sacrifice, Guru Tegh Bahadur, gave us a very sweet, solace and peace giving Bani (Devotional verses), and the same have been included in Guru Granth Sahib.

Here it may also be mentioned that wheres ‘ the freedom of religion is more or less a modern concept, Guru Tegh Bahadur laid down his life for the same more than three centuries ago as he said that everybody has a right to profess any religion and, duress or use of force for converting any one to some other religion is not to be tolerated. He said ‘ BHAIE KAHOON KO DET NAIN, NAN BHAIE MAANAT AAN’, meaning thereby DON’T BE FEARED OF ANY BODY, AND DON’T BE A CAUSE OF FEAR TO OTHERS. He propounded certain principles more than three hundred years ago and adhered to them at the cost of his life, but it is a pity that WE, his so-called followers have not spread his message to all seekers in right perspective. (Anyhow, this is just a casual remark away from the purpose of this article.

Having proponded the basic concepts and principles a sdeveloped and enshrined over a period of 200 years (from 1469, the advent of Guru Nanak to 1675 attaining GURU GADDI ‘ TEMPROLTHRONE’ by GURU GOBIND SINGH), we will see that the basis of the foundation of Khalsa Panth was in complete conformity and harmony with the principles established or set forth in the earlier years.

“JAU TAU PREM KHELAN KA CHAO, SIR, DHAR TALI GALI MERI AAO, ITT MARG PAIR DHARIJAI, SIR DEEJAI KAAN NAA KEEJAI” (SRI GURU GRANTH SAHIB P.1412)

OR “SOORA SO PAHCHANIYE, JO LARE DEEN KE HET, PURZA PURZA KAT MARAI KABHOON NAAN CHAADE KHET” (SGGS 1105)

OR”PAHLAN MARAN KABOOL JEEWAN KI CHHAD AAS, HOHU SABHNA KI RAINUKA TAU AAO HAMARE PAAS (SGGS 1102)

When the 10th master asked for the heads of the followers of Sikh mission of Guru Nanak was it not putting into practice the ideals or the tests as laid down in Sri Guru Granth Sahib.

When the Guru created a class less society, by giving Pahul (Nectar), to all the seekers from the same bowl, was it not practically following of the principles as laid down by GURU AMARDASS, THE III NANAK, of asking even Emperor Akbar to sit with the sangat comprising of all the castes etc and sitting among them on the floor, to have the langar of GURU NANAK and then have an audience with him.

Again, we can put the following two dictates of the 5th Nanak and 10th Nanak before us and can see whether there is any difference in the implied or explicit meaning of either.

“KARAM, DHARAM PAKHAND JO DEESAI, TIN JAM JAGAATI LOOTAI, NIRBAAN KIRTAN GAVOH KARTE KA, NIMAKH SIMRAT JIT CHHOTAI …………………KHATRI BRAHMAN SOOD VAISH, UPDES CHAHU VARNAN KO SAANJHA. (SGGS 747_48)

JAGAT JOTE JAPE NISS BASSER, AIK BINA MAN NAIK NAA AANAI, PURAN PREM PARTEET SAJAI, BA\RT GARH MARHI MATT BHOOL NAA MAANAI “ and again

JAB LAG KHALSA RAHE NIYARA, TAB LAG TEJ DIO MAIN SARA,JAB AI GAHE BIPRAN KI REET, MAI NAA KAROON IN KI PARTEET………………….”GURU GOBIND SINGH, THE 10th NANAK.

SIKH RELIGION from its very beginning stressed on the one ness of GOD. HE IS ONE AND ONLY ONE SPREADING HIS IMMENSE LIGHT EVERY WHERE, HAVING TRUE NAME, THE CREATOR, FEARLESS, WITHOUT ENMITY, IMMORTAL- NOT SUBJECT TO DEATH, NEVER TAKES BIRTH, SELF CREATED, AND CAN BE ACHIEVED ONLY WITH THE GRACE OF THE GURU (mool mantra). It never believed in idle worship, stone worship, pilgrimages, omens and various other do’s and don’ts as prescribed in other religions. Various stars, sun and moon, rivers, oceans birds etc have no significance in our religion except that the same are created by the CREATOR, as a part of his CREATION. These are not the objects of worship. Then various directions viz east or west, south or the east has no relevance worth the name in our religion. God is OMNIPRESENT. To attain salvation or for getting HIS LOVE or the so called favour of GOD, one has only to remember HIM, recite HIS NAM, do good deeds, serve the downtrodden in particular and humanity in general, share his earnings generated through hard labour and through clear means with others. This is the only and sufficient way of reaching and feeling HIM in one self. NAM JAPANA, WAND CHHAKNA, ATE DHARMA DEE KARAT KARNI, are three golden rules of Sikhism. Then “ GHAAL KHAI, KICHH HATHON DE, NANAK RAH PACHAANE SE.” ; VICH DUNIYA SEV KAMAYIE, TA DARGEYE, BAISEN PAYEA., VIN SEWA DHRIG HATH PAIR ,HORE NAHPHAL KARNI. These are only a few of a number of such clear cut messages from the GURU to the pupils, to be adhered to by them in order to get his blessings.

There is yet another very important aspect of the Sikh religion which is yet to be examined and that is its position viz a viz the followers of other faiths.The Sikh Gurus and all the saints, fakirs, pirs etc whose VANI has been included and incorporated in GURU GRANTH SAHIB,always treated all human beings as equal and observed God everywhere. Some excerpts:

SANTHU GHAT GHAT RAHIYA SAMAHIYO , PURAN POOR RAHIYOO SARAB MEH JAL THAL RAMIYAA AAHIYO (SGGS 617)

GHAT GHAT MAIN HAR JOO BASAI, SANTAN KAHYEO PUKAR (ibid 1426)

SABHAI GHAT RAM BOLAI,RAMA BOLAI, RAM BINA KO BOLLAI RAI (988)

FARIDA KHAALAK KHALAK MAI KHALAK VASAI RAB MAHE, MANDA KISS NOO AAKHIYE JAN TIS BIN KOI NAHEN (1381)

ZIMI ZAMAN KE BIKHAI SAMAST AIK JOTE HAI; NA GHAT HAI, NA BADH HAI, NA GHAT BADH HOTE HAI, (AKAL USTAT GURU GOBIND SINGH0

HINDU TURK KOU,RAPHZI IMAM SHAAFI, MAANAS KI JAAT SABHE AIKO PEHCHANBO or

DEHURA MASEET SOI,POOJA AOU NIWAAZ OI MAANAS SABHE AIK PAI ANAIK KO BHARMAO HAI (BACHITTER NAATAK 85, 86)

AWALL ALAHI NOOR UPAYA, KUDRAT KE SABH BANDE, AIK NOOR TAI SABH JAG UPJIYAA, KAUN BHALLE KO MANDE (PARBHATI KABIR JIO 1349-50)

Thus it is amply clear that there is no place of hatred towards any one in the tenets of sikh religion. It is all based on love,affection, equal and kind treatment towards all, and coming to the aid of any one particulary the oppressed in the hour of need.it stesses for sharing your bounties with the fellow beings on daily basis. Even taking of food, without sharing the same with others is not an approved act. To hurt the feeling of others or to look down upon other religions, is strictly prohibited . Bhai Nand Lal in his TANKHA NAMA PUTS THE DICTATES OF THE TENTH MASTER AS UNDER:

KHALAK KHAALIK KI JAAN KAI, KHALAK DUKHAVAI NAAHAI KHALAK DUKHAI JO NAND JEE KHAALIK KOPAI TAAHE. OR

JAGAT MAAHE, HAI PANTH SU JETE, KARE NIND NAIHAN KABHUN TETE

The discussion of the message of the Khalsa wont be complete, without mentioning a few words about the WAR PHILOSOPHY OF GURU GOBIND SINGH THE TENTH MASTER

It has been mentioned at the very outset of this article, that the Sikh Gurus adhered to their principles, stood for the oppressed and the weak and faced torture at the hands of the rulers of the day. Two of them even were morteyered . Even several Sikhs also gave away their lives and faced tortouress treatment. Guru Gobind Singh who observed that the rulers were not understanding the language of love and sacrifice, prepared his Sikhs for taking up arms against them. Although Guru Hargobind, the sixth Nanak had fought several battles and became victorious in all, and Guru Gobind Singh himself fouht several battles before he CREATED THE KHALSA, yet he observed that the followers of the SIKH PANTH HAVE TO BE PREPARED, so that they could live in dignity, be able to defend themselves against oppression and injustices, While maintaining their entity and identity, they be prepared to give their lives for the sake of those who are unable to defend themselves. Although he wished that mutual love and understanding shold be sufficient instruments to deal with the thorny issues, he justified the use of SWORD as a measure of last resort. Even in his ZAFARNAMA, A DETAILED LETTER OF VICTORY TO aurangzeb , AGAINST WHOSE TYRENNICAL RULE, he fought several battles, sacrificed his fathwe and all the four sons and numerous beloved Sikhs, he mentioned that he was not willing to take up the arms. But when all other means to get a matter settled failed, it was justifiable to take up the sword as a last resort. To quote from Zafarnama it self

CHU KAAR AJ HMA HEELTE DARGUZASHAT , HALAALAST BURDAN BA SHAMSHEER DAST

It is a matter of history now that transformation of the GURU NANAK MISSION INTO KHALSA PANTH, and filling in the SIKHS the passion to live and live with dignity at the cost of whatever sacrifice it required,, has changed the values and the course of life if not in whole of India, at least in Punjab and northern India.The route through which the invaders used to come and looted and destroyed India, including sacred and huge temples of worship was totally sealed and even forces of Maharaja Ranjit Singh unurled his flag in the enemy territory, and no body could dare to see to India from that route thereafter.Even mighty British Empire, had to sign a pact with the Maharaja, so as to respect the boundries of each.. As a sequel to that pact ; for forty years i.e from 1800 to 1840, when the MAHARAJA reigned over his land, a significant portion of India, viz full province of Punjab (undivided). Jammu and Kashmir, Himachal, present Day Haryana, were all out of bounds for the British. Then in Freedom struggle too it is an admitted fact that the Sikhs were at the forefront in the matter of going to jails, for going to gallows and even for facing severe murderous assaults and physical and economic hardships due to the unfortunate partition of the country.But they held the ground again. In all the fronts viz agriculture, industry, battle fields, science and technology, wherever they keep their foot, they emerge as leaders. ALL IS DUE TO THE ZEAL, SPIRIT AND PASSION FILLED IN THEM BY THE GREAT GURUS.

HARJAGJEET · February 28, 2006