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https://www.sikhiwiki.org/index.php?title=Mata_Sahib_Kaur&diff=9606
Mata Sahib Kaur
2005-11-05T09:16:06Z
<p>Manvirsingh: </p>
<hr />
<div>----<br />
=='''Mata Sahib Kaur'''==<br />
<br />
Mata Sahib Kaur ji is known as the "Mother of the Khalsa". She earned the distinction by instilling the first Amrit with the sweetness that balances its fierceness. Mata Sundari ji (also known as 'Mata Jito ji') was the only wife of [[Guru Gobind Singh]]. Mata Sahib Kaur Ji, who was called 'Sahib Devan' before recieving Amrit, was the Spiritual Mother of the Khalsa, however some historians have mistakenly confused Mata Sahib Kaur ji as having been married to Guru Gobind Singh ji. <br />
<br />
<br />
Mata Sahib Devan's father wished her daughter to marry Guru Gobind Singh, however as the Guru was already married, her father asked the Guru's permission for Mata Sahib Devan to live in the Guru's house as Sikh and serve the Guru and his family. Therefore, Mata Sahib Devan was never married and never had a physical relationship with the Guru. As a consequence of not marrying Mata Sahib Devan and her not being able to have children, Guru Gobind Singh made her the "Mother of the Khalsa". Up to this day in history, all Sikhs who take Amrit consider Mata Sahib Kaur as their (spiritual) Mother, and Guru Gobind Singh ji as their (spiritual) Father. <br />
<br />
<br />
<br />
----<br />
== '''MOTHER OF KHALSA - MATA SAHIB KAUR JI''' ==<br />
''From Manvir Singh's blogspot (www.manvirsingh.blogspot.com)''<br />
<br />
<br />
In Sikh history Mata Sahib Kaur is known as the Mother of the Khalsa. This honour was bestowed upon her by the Tenth Nanak, Guru Gobind Singh Ji. When a Sikh recieves the gift of Khande Dee Pauhul (Amrit), he/she is told that from today onward your father is Guru Gobind Singh Ji and you mother is Mata Sahib Kaur Ji.<br />
<br />
<br />
Mata Sahib Kaur Ji, whose name before taking Amrit was Mata Sahib Devan Ji, was born on the 1st November 1681 in a village called Rohtas, District Jehlum, in West Panjab, (now in Pakistan). Her mother’s name was Mata Jasdevi Ji and father’s name was Bhai Rama Ji. Her father, who was an ardent sewak (devotee) of Guru Gobind Singh Ji, influenced her to the extent that she wanted to devote her whole life in the service of the Guru Sahib. From her childhood, Mata Sahib Kaur Ji was a sweet and quiet natured girl. Because of the religious atmosphere at home, she was deeply influenced by Gurbaani during her formative years. It is possible that in her childhood she might have seen Guru Gobind Singh Ji at Sri Anandpur Sahib during the visit of her family. She had inherited humility, love and sacrifice to humanity and devotion to Waheguru.<br />
<br />
<br />
http://www.sikh-heritage.co.uk/personalities/sikhwomen/sahib-devan-hse.jpg<br />
<br />
Birth house of Mata Sahib Devan at Rohtas, Jhelum<br />
<br />
<br />
When she came of age, her father and other devotees of village Rohtas, took her to Sri Anandpur Sahib and requested Guru Gobind Singh Ji to take her as his bride. Guru Ji told the Sangat that he was already married and could not marry again. However, Mata Sahib Kaur Ji's father had pledged his daughter to Guru Sahib and no-one else would marry her now. Therefore, Guru Sahib agreed that Mata Sahib Kaur Ji could stay with the Guru's family, however, they could not marry or ever have children. Guru Sahib instead promised Mata Sahib Kaur Ji, that you will become a great Mother to thousands. Mata Sahib Kaur Ji lived in the Guru's household and served Guru Ji and the Sangat with full shardaa (devotion).<br />
<br />
<br />
http://www.lotusmedia.co.uk/sikhstudent/images/Gurus/images/Guru%20the%20disciple_jpg_jpg.jpg<br />
<br />
Mata Sahib Kaur Ji accompanied Guru Sahib throughout his life, even during battles, serving him in every possible way. On Vaisakhi 1699, in the first Amrit-Sanchaar, Mata Sahib Kaur Ji participated in the sewa of the Amrit-Sanchaar by adding Pataasey (sugar wafers) to the Amrit, and was bestowed the honour of eternal motherhood of Khalsa Panth.<br />
<br />
<br />
http://www.sikhpoint.com/religion/sikhcommunity/images/sahib.jpg<br />
<br />
Mata Ji guided the Khalsa Panth through period of crisis many times and issued eight decrees in the name of Khalsa.<br />
<br />
<br />
http://photos1.blogger.com/blogger/7209/1490/320/5F7516E9EF.jpg<br />
<br />
When Guru Gobind Singh reached Abchal Nagar (Sri Hazoor Sahib), he sent Mata Sahib Kaur Ji to Delhi and gave her five weapons of the Sixth Nanak, Guru Hargobind Sahib Ji, for safekeeping. These weapons are today displayed at Gurdwara Rakabganj in Delhi. Mata Sahib Kaur Ji, passed away before Mata Sundri Ji. She left for heavenly abode at the age of sixty six in 1747 and her last rites were performed in Bala Sahib, Delhi.<br />
<br />
<br />
http://www.worldkhalsa.com/public/gurud/india/delhi/balsa2.gif<br />
<br />
Gurdwara Bala Sahib, Delhi<br />
<br />
<br />
www.manvirsingh.blogspot.com<br />
----<br />
<br />
<br />
'''Why did Guru Gobind Singh have more than one wife?'''<br />
<br />
'''How many marriages did Guru Gobind Singh have?'''<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings,<br />
chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. <br />
In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklawa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed<br />
the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with<br />
her in laws and live there. This is called Muklawa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklawa are performed on the same day and only when the partners are adults.<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the<br />
Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the<br />
Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north<br />
of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marriage was celebrated with a very<br />
huge gathering attending the ceremony.<br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the<br />
bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above.<br />
<br />
<br />
Some historians even say that Guru Gobind Singh had a third wife, Mata Sahib Kaur. In<br />
1699, the Guru asked her to put patasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur is recognized as the spiritual mother of the Khalsa. <br />
People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur was the wife of Guru Gobind Singh. As Guru Gobind Singh is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. <br />
From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh. When the<br />
proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no<br />
Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. <br />
<br />
<br />
The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his<br />
statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh.</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Nihang&diff=7955
Nihang
2005-09-09T12:39:42Z
<p>Manvirsingh: </p>
<hr />
<div>By Gurmukh Singh<br />
<br />
<br />
Anyone who lives free from fear is called a ‘Nihang’. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang’ in this very manner:<br />
{{Shabadr|(Ang 392, SGGS)|nirbhau hoeiou bheiaa nihangaa<br />
Being fearless, he becomes a ‘Nihang’ (bold and daring person).}}<br />
<br />
<br />
Describing the Nihang the old Panth Prakaash states:<br />
{{Shabadr||nihang kahaavai so purakh, dukh sukh manne na ang.(praapanpraa)<br />
A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.}}<br />
<br />
<br />
Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot thigh with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.<br />
<br />
<br />
The Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the Vanguards of the Sikh nation, whose vocation in life is to be a warrior and protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came about, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were performing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to play with his brothers. The other brothers replied: “At the moment you are too small.”<br />
<br />
<br />
The Sahibzaadey felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placed a Chakar (round disc carried on a belt or worn on the turban) on himself. He adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla’ and in he held in his hand a spear, with wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don’t look small.”<br />
<br />
<br />
Looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji’s Laddleeaa Faujaa(n) (Beloved Army)’. There a few a myths that Guru Gobind Singh Ji was impressed by Bhai Maha Singh’s dress, character and fighting skills that Guru Ji said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru’s Panth and path or follow the Panth and path of individual Sikhs? Therefore, these myths can be dismissed.<br />
<br />
<br />
Guru Gobind Singh Ji said that the Nihangs will be generous, follow strict adherence to Dharma. When the sword is wielded, it will give out sparks like fireworks are going. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:<br />
<br />
{{Shabadr|(charitr 297)|januk lahir daryaav te<br />
niksiyo baddo nihang.<br />
dharam ke su dhol dhaam, dharitaa ke dharaadhar,<br />
dhaaraa dhar moud shau vinod barsat hai.}} <br />
<br />
<br />
The Nihang Singhs were the image of spotless character:<br />
(charitr 297)boohaa khol(h) de nisang,<br />
aae nee nihang.'<br />
“Open the door, do not be afraid, <br />
a Nihang has come your house.”}}<br />
<br />
<br />
They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. There language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example:<br />
<br />
* To die (Marnaa) – Charhaaee karnaa<br />
<br />
* Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai<br />
(literal meaning is ‘daughter of the angel of death’)<br />
<br />
* Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar<br />
<br />
* Chickpeas (Sholay) – Badaam<br />
<br />
* Salt (Loon) – Sarab rass<br />
<br />
* A little (Thoree) – Sawaayaa<br />
(literal meaning is ‘one and a quarter’)<br />
<br />
* When there is nothing/ run out (Kujh Naa hon) – Mast<br />
<br />
* Grass (Ghaah) – Haraa pallaa<br />
<br />
* Shanty (Tuttee hoyee chhann) – Sheesh Mahal<br />
(literal meaning is a ‘glass palace’)<br />
<br />
* Calamity (Museebat) – Swarag<br />
(literal meaning ‘heaven’)<br />
* Worn out scarf (Godrree) – Hazaar mekhee<br />
<br />
* Coarse grain (Mottaa Ann) – Gurmukhi Parshaad<br />
<br />
* Rupees – Chhillar<br />
(literal meaning is ‘bark of a tree’)<br />
<br />
* Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh<br />
<br />
* One (Ek) – Savaa lakh<br />
(literal meaning is ‘one hundred twenty five thousand’)<br />
<br />
* Sleep (Neend) – Dharam Raaj di dhee<br />
* Oneself – Fauj<br />
(literal meaning is ‘army’)<br />
<br />
<br />
By merely putting on a blue chola (dress) and learning Shastar Vidiyaa (the art of Sikh weaponry) does not make a Nihang. Unfortunately in recent years many people who don’t follow the Khalsa rehat (way of life) strictly and have good moral characters have brought shame to the ‘Nihang’s by claiming to be Nihangs or associating themselves to the Nihang Singhs. In particular in the UK a group of young Sikhs call themselves Nihangs on the fact that they look the part and know how to swing a Kirpaan, however they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.<br />
<br />
<br />
A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example consuming marijuana (‘bhang’), these customs and traditions crept in to Nihangs during the period of when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18th – early 20th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time, however Gurbaani gives us enlightenment on whether these practices and observances are Gurmat (according to the guru’s teachings) or Manmat (self-willed). Reading and understanding Gurbaani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.<br />
<br />
<br />
‘Bhang’ or ‘Sukhnidhaan’, which is marijuana (cannabis) used by large number of Nihangs nowadays is justified through various means of quoting tales and stories and claiming to be ‘old tradition’s. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old tradition’s passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbaani clearly condemns the consumption of marijuana. Furthermore, medical studies carried out have proven that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can see some Sikhs claiming to be Nihangs, who drink ‘Bhang’ and have become mentally unstable.<br />
<br />
<br />
{{Shabadr|(Ang 15, SGGS)|'amol galolaa koorr kaa ditaa devannhaar. matee marann visaariaa kushee keetee din chaar. sach miliaa tin sopheeaa raakhan kau darvaar.1.'<br />
The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Vaheguru.(1)}}<br />
<br />
Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad: <br />
<br />
{{Shabadr|(Ang 360, SGGS)|kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.'<br />
Having attacked Khuraasaan, Baabar terrified Hindustan…}}<br />
<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
<br />
{{Shabadr|(Ang 721, SGGS)|tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad. bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet. kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1. tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao. kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2. ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe. terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||”}}<br />
<br />
<br />
Guru Ji clearly says that ‘bhau tera bhaang', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices. <br />
<br />
<br />
Gurbaani also tells us:<br />
<br />
{{Shabadr|(Ang 1377, SGGS)|kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi. teerat barat nem kee-e te sabhe rsaatal jaa(n).233.<br />
O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, and those sharaabi, intoxicated, people also consume marijuana and fish (i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) – those persons pilgrimages, fasts and rituals are totally useless. ((233))}}<br />
<br />
<br />
Bhai Kahn Singh Ji beautifully describes the true character of an Akaali, of someone who associates themselves to Akaal (the Immortal), this passage in particular is used for Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931):<br />
{{Shabadr||vaaheguroo jee kaa khaalsaa.<br />
kamal jayo maayaa jal vich hai alep sadaa<br />
sabh daa sanejee chaal sabh to niraalee hai,<br />
karke kamaaee khaave mangnnaa haraam jaanne<br />
bhaanne vich vipdaa noo manne kush-haalee hai,<br />
svaarath to binaa gurduvaariaa(n) daa chaukeedaar<br />
dharam de jang le-ee charre mukh laalee hai,<br />
phooje naa akaal binaa hor ke-ee devee dev<br />
sikh dashmesh daa so keheeai 'akaalee' hai.<br />
<br />
The Khalsa belongs to Vaheguru.<br />
He who loves all and whose ways are distinct from all, <br />
He who eats only that which he earns and considers begging a sin, <br />
He who in difficult times has faith in True Guru and remains happy, <br />
He who guards the Sikh temples without a desire for material gain, <br />
He who is always eager to fight a just and righteous war, <br />
He who worships only the Timeless one and not gods or goddesses, <br />
Know such a Sikh of the tenth Guru as an Akaali.}}<br />
<br />
In summary it can be said that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiaa and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.<br />
<br />
<br />
''By '''Gurmukh Singh''' (Panthic Weekly)<br />
www.panthic.org''<br />
<br />
<br />
Sources:<br />
<br />
* Principal Satbir Singh – ‘Sau Suwal’ (Panjabi)<br />
<br />
* Dr. Hakam Singh’s translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions’ (English)<br />
<br />
* Bhai Kahn Singh – ‘the Gur Shabd Ratnaakar Mahaan Kosh’ (Panjabi)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Nihang&diff=4926
Nihang
2005-09-07T09:44:14Z
<p>Manvirsingh: </p>
<hr />
<div>Anyone who lives free from fear is called a ‘Nihang’. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang’ in this very manner:<br />
{{Shabadr|(Ang 392, SGGS)|nirbhau hoeiou bheiaa nihangaa<br />
Being fearless, he becomes a ‘Nihang’ (bold and daring person).}}<br />
<br />
<br />
Describing the Nihang the old Panth Prakaash states:<br />
{{Shabadr||nihang kahaavai so purakh, dukh sukh manne na ang.(praapanpraa)<br />
A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.}}<br />
<br />
<br />
Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot thigh with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.<br />
<br />
<br />
The Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the Vanguards of the Sikh nation, whose vocation in life is to be a warrior and protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came about, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were performing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to play with his brothers. The other brothers replied: “At the moment you are too small.”<br />
<br />
<br />
The Sahibzaadey felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placed a Chakar (round disc carried on a belt or worn on the turban) on himself. He adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla’ and in he held in his hand a spear, with wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don’t look small.”<br />
<br />
<br />
Looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji’s Laddleeaa Faujaa(n) (Beloved Army)’. There a few a myths that Guru Gobind Singh Ji was impressed by Bhai Maha Singh’s dress, character and fighting skills that Guru Ji said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru’s Panth and path or follow the Panth and path of individual Sikhs? Therefore, these myths can be dismissed.<br />
<br />
<br />
Guru Gobind Singh Ji said that the Nihangs will be generous, follow strict adherence to Dharma. When the sword is wielded, it will give out sparks like fireworks are going. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:<br />
<br />
{{Shabadr|(charitr 297)|januk lahir daryaav te<br />
niksiyo baddo nihang.<br />
dharam ke su dhol dhaam, dharitaa ke dharaadhar,<br />
dhaaraa dhar moud shau vinod barsat hai.}} <br />
<br />
<br />
The Nihang Singhs were the image of spotless character:<br />
(charitr 297)boohaa khol(h) de nisang,<br />
aae nee nihang.'<br />
“Open the door, do not be afraid, <br />
a Nihang has come your house.”}}<br />
<br />
<br />
They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. There language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example:<br />
<br />
* To die (Marnaa) – Charhaaee karnaa<br />
<br />
* Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai<br />
(literal meaning is ‘daughter of the angel of death’)<br />
<br />
* Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar<br />
<br />
* Chickpeas (Sholay) – Badaam<br />
<br />
* Salt (Loon) – Sarab rass<br />
<br />
* A little (Thoree) – Sawaayaa<br />
(literal meaning is ‘one and a quarter’)<br />
<br />
* When there is nothing/ run out (Kujh Naa hon) – Mast<br />
<br />
* Grass (Ghaah) – Haraa pallaa<br />
<br />
* Shanty (Tuttee hoyee chhann) – Sheesh Mahal<br />
(literal meaning is a ‘glass palace’)<br />
<br />
* Calamity (Museebat) – Swarag<br />
(literal meaning ‘heaven’)<br />
* Worn out scarf (Godrree) – Hazaar mekhee<br />
<br />
* Coarse grain (Mottaa Ann) – Gurmukhi Parshaad<br />
<br />
* Rupees – Chhillar<br />
(literal meaning is ‘bark of a tree’)<br />
<br />
* Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh<br />
<br />
* One (Ek) – Savaa lakh<br />
(literal meaning is ‘one hundred twenty five thousand’)<br />
<br />
* Sleep (Neend) – Dharam Raaj di dhee<br />
* Oneself – Fauj<br />
(literal meaning is ‘army’)<br />
<br />
<br />
By merely putting on a blue chola (dress) and learning Shastar Vidiyaa (the art of Sikh weaponry) does not make a Nihang. Unfortunately in recent years many people who don’t follow the Khalsa rehat (way of life) strictly and have good moral characters have brought shame to the ‘Nihang’s by claiming to be Nihangs or associating themselves to the Nihang Singhs. In particular in the UK a group of young Sikhs call themselves Nihangs on the fact that they look the part and know how to swing a Kirpaan, however they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.<br />
<br />
<br />
A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example consuming marijuana (‘bhang’), these customs and traditions crept in to Nihangs during the period of when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18th – early 20th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time, however Gurbaani gives us enlightenment on whether these practices and observances are Gurmat (according to the guru’s teachings) or Manmat (self-willed). Reading and understanding Gurbaani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.<br />
<br />
<br />
‘Bhang’ or ‘Sukhnidhaan’, which is marijuana (cannabis) used by large number of Nihangs nowadays is justified through various means of quoting tales and stories and claiming to be ‘old tradition’s. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old tradition’s passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbaani clearly condemns the consumption of marijuana. Furthermore, medical studies carried out have proven that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can see some Sikhs claiming to be Nihangs, who drink ‘Bhang’ and have become mentally unstable.<br />
<br />
<br />
{{Shabadr|(Ang 15, SGGS)|'amol galolaa koorr kaa ditaa devannhaar. matee marann visaariaa kushee keetee din chaar. sach miliaa tin sopheeaa raakhan kau darvaar.1.'<br />
The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Vaheguru.(1)}}<br />
<br />
Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad: <br />
<br />
{{Shabadr|(Ang 360, SGGS)|kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.'<br />
Having attacked Khuraasaan, Baabar terrified Hindustan…}}<br />
<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
<br />
{{Shabadr|(Ang 721, SGGS)|tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad. bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet. kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1. tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao. kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2. ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe. terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||”}}<br />
<br />
<br />
Guru Ji clearly says that ‘bhau tera bhaang', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices. <br />
<br />
<br />
Gurbaani also tells us:<br />
<br />
{{Shabadr|(Ang 1377, SGGS)|kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi. teerat barat nem kee-e te sabhe rsaatal jaa(n).233.<br />
O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, and those sharaabi, intoxicated, people also consume marijuana and fish (i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) – those persons pilgrimages, fasts and rituals are totally useless. ((233))}}<br />
<br />
<br />
Bhai Kahn Singh Ji beautifully describes the true character of an Akaali, of someone who associates themselves to Akaal (the Immortal), this passage in particular is used for Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931):<br />
{{Shabadr||vaaheguroo jee kaa khaalsaa.<br />
kamal jayo maayaa jal vich hai alep sadaa<br />
sabh daa sanejee chaal sabh to niraalee hai,<br />
karke kamaaee khaave mangnnaa haraam jaanne<br />
bhaanne vich vipdaa noo manne kush-haalee hai,<br />
svaarath to binaa gurduvaariaa(n) daa chaukeedaar<br />
dharam de jang le-ee charre mukh laalee hai,<br />
phooje naa akaal binaa hor ke-ee devee dev<br />
sikh dashmesh daa so keheeai 'akaalee' hai.<br />
<br />
The Khalsa belongs to Vaheguru.<br />
He who loves all and whose ways are distinct from all, <br />
He who eats only that which he earns and considers begging a sin, <br />
He who in difficult times has faith in True Guru and remains happy, <br />
He who guards the Sikh temples without a desire for material gain, <br />
He who is always eager to fight a just and righteous war, <br />
He who worships only the Timeless one and not gods or goddesses, <br />
Know such a Sikh of the tenth Guru as an Akaali.}}<br />
<br />
In summary it can be said that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiaa and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.<br />
<br />
<br />
''By '''Gurmukh Singh''' (Panthic Weekly)<br />
www.panthic.org''<br />
<br />
<br />
Sources:<br />
<br />
* Principal Satbir Singh – ‘Sau Suwal’ (Panjabi)<br />
<br />
* Dr. Hakam Singh’s translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions’ (English)<br />
<br />
* Bhai Kahn Singh – ‘the Gur Shabd Ratnaakar Mahaan Kosh’ (Panjabi)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Nihang&diff=4904
Nihang
2005-09-07T09:43:52Z
<p>Manvirsingh: </p>
<hr />
<div>Anyone who lives free from fear is called a ‘Nihang’. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang’ in this very manner:<br />
{{Shabadr|(Ang 392, SGGS)|nirbhau hoeiou bheiaa nihangaa<br />
Being fearless, he becomes a ‘Nihang’ (bold and daring person).}}<br />
<br />
<br />
Describing the Nihang the old Panth Prakaash states:<br />
{{Shabadr||nihang kahaavai so purakh, dukh sukh manne na ang.(praapanpraa)<br />
A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.}}<br />
<br />
<br />
Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot thigh with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.<br />
<br />
<br />
The Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the Vanguards of the Sikh nation, whose vocation in life is to be a warrior and protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came about, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were performing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to play with his brothers. The other brothers replied: “At the moment you are too small.”<br />
<br />
<br />
The Sahibzaadey felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placed a Chakar (round disc carried on a belt or worn on the turban) on himself. He adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla’ and in he held in his hand a spear, with wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don’t look small.”<br />
<br />
<br />
Looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji’s Laddleeaa Faujaa(n) (Beloved Army)’. There a few a myths that Guru Gobind Singh Ji was impressed by Bhai Maha Singh’s dress, character and fighting skills that Guru Ji said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru’s Panth and path or follow the Panth and path of individual Sikhs? Therefore, these myths can be dismissed.<br />
<br />
<br />
Guru Gobind Singh Ji said that the Nihangs will be generous, follow strict adherence to Dharma. When the sword is wielded, it will give out sparks like fireworks are going. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:<br />
<br />
{{Shabadr|(charitr 297)|januk lahir daryaav te<br />
niksiyo baddo nihang.<br />
dharam ke su dhol dhaam, dharitaa ke dharaadhar,<br />
dhaaraa dhar moud shau vinod barsat hai.}} <br />
<br />
<br />
The Nihang Singhs were the image of spotless character:<br />
(charitr 297)boohaa khol(h) de nisang,<br />
aae nee nihang.'<br />
“Open the door, do not be afraid, <br />
a Nihang has come your house.”}}<br />
<br />
<br />
They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. There language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example:<br />
<br />
* To die (Marnaa) – Charhaaee karnaa<br />
<br />
* Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai<br />
(literal meaning is ‘daughter of the angel of death’)<br />
<br />
* Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar<br />
<br />
* Chickpeas (Sholay) – Badaam<br />
<br />
* Salt (Loon) – Sarab rass<br />
<br />
* A little (Thoree) – Sawaayaa<br />
(literal meaning is ‘one and a quarter’)<br />
<br />
* When there is nothing/ run out (Kujh Naa hon) – Mast<br />
<br />
* Grass (Ghaah) – Haraa pallaa<br />
<br />
* Shanty (Tuttee hoyee chhann) – Sheesh Mahal<br />
(literal meaning is a ‘glass palace’)<br />
<br />
* Calamity (Museebat) – Swarag<br />
(literal meaning ‘heaven’)<br />
* Worn out scarf (Godrree) – Hazaar mekhee<br />
<br />
* Coarse grain (Mottaa Ann) – Gurmukhi Parshaad<br />
<br />
* Rupees – Chhillar<br />
(literal meaning is ‘bark of a tree’)<br />
<br />
* Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh<br />
<br />
* One (Ek) – Savaa lakh<br />
(literal meaning is ‘one hundred twenty five thousand’)<br />
<br />
* Sleep (Neend) – Dharam Raaj di dhee<br />
* Oneself – Fauj<br />
(literal meaning is ‘army’)<br />
<br />
<br />
By merely putting on a blue chola (dress) and learning Shastar Vidiyaa (the art of Sikh weaponry) does not make a Nihang. Unfortunately in recent years many people who don’t follow the Khalsa rehat (way of life) strictly and have good moral characters have brought shame to the ‘Nihang’s by claiming to be Nihangs or associating themselves to the Nihang Singhs. In particular in the UK a group of young Sikhs call themselves Nihangs on the fact that they look the part and know how to swing a Kirpaan, however they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.<br />
<br />
<br />
A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example consuming marijuana (‘bhang’), these customs and traditions crept in to Nihangs during the period of when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18th – early 20th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time, however Gurbaani gives us enlightenment on whether these practices and observances are Gurmat (according to the guru’s teachings) or Manmat (self-willed). Reading and understanding Gurbaani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.<br />
<br />
<br />
‘Bhang’ or ‘Sukhnidhaan’, which is marijuana (cannabis) used by large number of Nihangs nowadays is justified through various means of quoting tales and stories and claiming to be ‘old tradition’s. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old tradition’s passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbaani clearly condemns the consumption of marijuana. Furthermore, medical studies carried out have proven that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can see some Sikhs claiming to be Nihangs, who drink ‘Bhang’ and have become mentally unstable.<br />
<br />
<br />
{{Shabadr|(Ang 15, SGGS)|'amol galolaa koorr kaa ditaa devannhaar. matee marann visaariaa kushee keetee din chaar. sach miliaa tin sopheeaa raakhan kau darvaar.1.'<br />
The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Vaheguru.(1)}}<br />
<br />
Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad: <br />
<br />
{{Shabadr|(Ang 360, SGGS)|kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.'<br />
Having attacked Khuraasaan, Baabar terrified Hindustan…}}<br />
<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
<br />
{{Shabadr|(Ang 721, SGGS)|tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad. bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet. kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1. tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao. kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2. ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe. terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||”}}<br />
<br />
<br />
Guru Ji clearly says that ‘bhau tera bhaang', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices. <br />
<br />
<br />
Gurbaani also tells us:<br />
<br />
{{Shabadr|(Ang 1377, SGGS)|kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi. teerat barat nem kee-e te sabhe rsaatal jaa(n).233.<br />
O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, and those sharaabi, intoxicated, people also consume marijuana and fish (i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) – those persons pilgrimages, fasts and rituals are totally useless. ((233))}}<br />
<br />
<br />
Bhai Kahn Singh Ji beautifully describes the true character of an Akaali, of someone who associates themselves to Akaal (the Immortal), this passage in particular is used for Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931):<br />
{{Shabadr||vaaheguroo jee kaa khaalsaa.<br />
kamal jayo maayaa jal vich hai alep sadaa<br />
sabh daa sanejee chaal sabh to niraalee hai,<br />
karke kamaaee khaave mangnnaa haraam jaanne<br />
bhaanne vich vipdaa noo manne kush-haalee hai,<br />
svaarath to binaa gurduvaariaa(n) daa chaukeedaar<br />
dharam de jang le-ee charre mukh laalee hai,<br />
phooje naa akaal binaa hor ke-ee devee dev<br />
sikh dashmesh daa so keheeai 'akaalee' hai.<br />
<br />
The Khalsa belongs to Vaheguru.<br />
He who loves all and whose ways are distinct from all, <br />
He who eats only that which he earns and considers begging a sin, <br />
He who in difficult times has faith in True Guru and remains happy, <br />
He who guards the Sikh temples without a desire for material gain, <br />
He who is always eager to fight a just and righteous war, <br />
He who worships only the Timeless one and not gods or goddesses, <br />
Know such a Sikh of the tenth Guru as an Akaali.}}<br />
<br />
In summary it can be said that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiaa and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.<br />
<br />
<br />
''By Gurmukh Singh (Panthic Weekly)<br />
www.panthic.org''<br />
<br />
<br />
Sources:<br />
<br />
* Principal Satbir Singh – ‘Sau Suwal’ (Panjabi)<br />
<br />
* Dr. Hakam Singh’s translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions’ (English)<br />
<br />
* Bhai Kahn Singh – ‘the Gur Shabd Ratnaakar Mahaan Kosh’ (Panjabi)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Nihang&diff=4903
Nihang
2005-09-07T09:43:30Z
<p>Manvirsingh: </p>
<hr />
<div>Anyone who lives free from fear is called a ‘Nihang’. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang’ in this very manner:<br />
{{Shabadr|(Ang 392, SGGS)|nirbhau hoeiou bheiaa nihangaa<br />
Being fearless, he becomes a ‘Nihang’ (bold and daring person).}}<br />
<br />
<br />
Describing the Nihang the old Panth Prakaash states:<br />
{{Shabadr||nihang kahaavai so purakh, dukh sukh manne na ang.(praapanpraa)<br />
A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.}}<br />
<br />
<br />
Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot thigh with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.<br />
<br />
<br />
The Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the Vanguards of the Sikh nation, whose vocation in life is to be a warrior and protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came about, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were performing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to play with his brothers. The other brothers replied: “At the moment you are too small.”<br />
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The Sahibzaadey felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placed a Chakar (round disc carried on a belt or worn on the turban) on himself. He adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla’ and in he held in his hand a spear, with wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don’t look small.”<br />
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Looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji’s Laddleeaa Faujaa(n) (Beloved Army)’. There a few a myths that Guru Gobind Singh Ji was impressed by Bhai Maha Singh’s dress, character and fighting skills that Guru Ji said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru’s Panth and path or follow the Panth and path of individual Sikhs? Therefore, these myths can be dismissed.<br />
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Guru Gobind Singh Ji said that the Nihangs will be generous, follow strict adherence to Dharma. When the sword is wielded, it will give out sparks like fireworks are going. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:<br />
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{{Shabadr|(charitr 297)|januk lahir daryaav te<br />
niksiyo baddo nihang.<br />
dharam ke su dhol dhaam, dharitaa ke dharaadhar,<br />
dhaaraa dhar moud shau vinod barsat hai.}} <br />
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<br />
The Nihang Singhs were the image of spotless character:<br />
(charitr 297)boohaa khol(h) de nisang,<br />
aae nee nihang.'<br />
“Open the door, do not be afraid, <br />
a Nihang has come your house.”}}<br />
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They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. There language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example:<br />
<br />
* To die (Marnaa) – Charhaaee karnaa<br />
<br />
* Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai<br />
(literal meaning is ‘daughter of the angel of death’)<br />
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* Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar<br />
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* Chickpeas (Sholay) – Badaam<br />
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* Salt (Loon) – Sarab rass<br />
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* A little (Thoree) – Sawaayaa<br />
(literal meaning is ‘one and a quarter’)<br />
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* When there is nothing/ run out (Kujh Naa hon) – Mast<br />
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* Grass (Ghaah) – Haraa pallaa<br />
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* Shanty (Tuttee hoyee chhann) – Sheesh Mahal<br />
(literal meaning is a ‘glass palace’)<br />
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* Calamity (Museebat) – Swarag<br />
(literal meaning ‘heaven’)<br />
* Worn out scarf (Godrree) – Hazaar mekhee<br />
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* Coarse grain (Mottaa Ann) – Gurmukhi Parshaad<br />
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* Rupees – Chhillar<br />
(literal meaning is ‘bark of a tree’)<br />
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* Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh<br />
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* One (Ek) – Savaa lakh<br />
(literal meaning is ‘one hundred twenty five thousand’)<br />
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* Sleep (Neend) – Dharam Raaj di dhee<br />
* Oneself – Fauj<br />
(literal meaning is ‘army’)<br />
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<br />
By merely putting on a blue chola (dress) and learning Shastar Vidiyaa (the art of Sikh weaponry) does not make a Nihang. Unfortunately in recent years many people who don’t follow the Khalsa rehat (way of life) strictly and have good moral characters have brought shame to the ‘Nihang’s by claiming to be Nihangs or associating themselves to the Nihang Singhs. In particular in the UK a group of young Sikhs call themselves Nihangs on the fact that they look the part and know how to swing a Kirpaan, however they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.<br />
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A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example consuming marijuana (‘bhang’), these customs and traditions crept in to Nihangs during the period of when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18th – early 20th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time, however Gurbaani gives us enlightenment on whether these practices and observances are Gurmat (according to the guru’s teachings) or Manmat (self-willed). Reading and understanding Gurbaani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.<br />
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‘Bhang’ or ‘Sukhnidhaan’, which is marijuana (cannabis) used by large number of Nihangs nowadays is justified through various means of quoting tales and stories and claiming to be ‘old tradition’s. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old tradition’s passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbaani clearly condemns the consumption of marijuana. Furthermore, medical studies carried out have proven that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can see some Sikhs claiming to be Nihangs, who drink ‘Bhang’ and have become mentally unstable.<br />
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{{Shabadr|(Ang 15, SGGS)|'amol galolaa koorr kaa ditaa devannhaar. matee marann visaariaa kushee keetee din chaar. sach miliaa tin sopheeaa raakhan kau darvaar.1.'<br />
The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Vaheguru.(1)}}<br />
<br />
Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad: <br />
<br />
{{Shabadr|(Ang 360, SGGS)|kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.'<br />
Having attacked Khuraasaan, Baabar terrified Hindustan…}}<br />
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Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
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However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
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Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
<br />
{{Shabadr|(Ang 721, SGGS)|tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad. bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet. kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1. tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao. kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2. ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe. terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||”}}<br />
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Guru Ji clearly says that ‘bhau tera bhaang', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices. <br />
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Gurbaani also tells us:<br />
<br />
{{Shabadr|(Ang 1377, SGGS)|kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi. teerat barat nem kee-e te sabhe rsaatal jaa(n).233.<br />
O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, and those sharaabi, intoxicated, people also consume marijuana and fish (i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) – those persons pilgrimages, fasts and rituals are totally useless. ((233))}}<br />
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Bhai Kahn Singh Ji beautifully describes the true character of an Akaali, of someone who associates themselves to Akaal (the Immortal), this passage in particular is used for Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931):<br />
{{Shabadr||vaaheguroo jee kaa khaalsaa.<br />
kamal jayo maayaa jal vich hai alep sadaa<br />
sabh daa sanejee chaal sabh to niraalee hai,<br />
karke kamaaee khaave mangnnaa haraam jaanne<br />
bhaanne vich vipdaa noo manne kush-haalee hai,<br />
svaarath to binaa gurduvaariaa(n) daa chaukeedaar<br />
dharam de jang le-ee charre mukh laalee hai,<br />
phooje naa akaal binaa hor ke-ee devee dev<br />
sikh dashmesh daa so keheeai 'akaalee' hai.<br />
<br />
The Khalsa belongs to Vaheguru.<br />
He who loves all and whose ways are distinct from all, <br />
He who eats only that which he earns and considers begging a sin, <br />
He who in difficult times has faith in True Guru and remains happy, <br />
He who guards the Sikh temples without a desire for material gain, <br />
He who is always eager to fight a just and righteous war, <br />
He who worships only the Timeless one and not gods or goddesses, <br />
Know such a Sikh of the tenth Guru as an Akaali.}}<br />
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In summary it can be said that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiaa and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.<br />
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<br />
By Gurmukh Singh (Panthic Weekly)<br />
www.panthic.org<br />
<br />
<br />
Sources:<br />
<br />
* Principal Satbir Singh – ‘Sau Suwal’ (Panjabi)<br />
<br />
* Dr. Hakam Singh’s translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions’ (English)<br />
<br />
* Bhai Kahn Singh – ‘the Gur Shabd Ratnaakar Mahaan Kosh’ (Panjabi)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Ranjit_Singh_Dhadrian_Wale&diff=4830
Ranjit Singh Dhadrian Wale
2005-09-05T12:42:34Z
<p>Manvirsingh: </p>
<hr />
<div>http://parmeshardwar.com/pictures/DSC00021.JPG<br />
<br />
''Ranjit Singh, Dhadrian wale''<br />
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The young man who at an early age has been renowned as a “Sant” by his followers, became popular for his charisma and attracting Sikhs who in large numbers by preaching Sikhi. <br />
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On the stage Bhai Ranjit Singh Dhadiranwale has publicly said that no one should do matha tekh (bow down) to him and only matha tekh to Guru Granth Sahib Ji. He has focused on doing Amrit Parchaar and asking youngsters to give up intoxicants. <br />
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Controversy has built around the young Ranjit Singh Dhadrianwale who calls himself a “Sant”. His use of Gurbani and style of Kirtan has led to accusations that he sings “Kachee Baanee” (distorted Gurbaani). Furthermore it has been suggested on certain radio stations and by Gurdwara Sahibs that Ranjit Singh is only driven by collecting money for himself and that he is “fake holy man”.<br />
<br />
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A video was discovered by the Sikh Sangat of Bhai Ranjit Singh, which showed him wearing a Kalgi (plume), and sitting on a high seat. On the wall behind him was a large painting of himself, and in front of his seat was a plastic basket. The video showed how Sikhs visiting him put money in the basket, give presents and then matha tekh to him. Bhai Ranjit Singh showed no hesitation when the Sangat matha tekhs to him. He blessed those who bow to him by patting them on the head or back. The video showed how that Ranjit Singh casually sits on his seat and sometimes showed little or no interest in those who bow to him with faith and shardaa.<br />
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http://www.panthic.org/data/images/news/categories/cat_131/2005-09-04-ranjeetsingh.jpg<br />
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<br />
We must ask ourselves some hard questions. Firstly, why do some people insist on singing “Dharnaas” or Gurbaani mixed with their own lyrics rather than singing Gurbaani purely without addition or distortion? Is Gurbaani alone not good enough? <br />
<br />
<br />
Secondly, where does the money go, which is collected by the people who call themselves “holy men” and tour America, Canada, and the UK? If these people are coming abroad not to make money but to preach Gurmat, then why do they need to take away thousands and thousands of pounds and dollars raised in Gurdwaras abroad? How much of this money has been used to give bail to a Sikh sister held by Panjab Police and ensure that she doesn’t get raped, tortured and abused while in prison?<br />
<br />
<br />
Thirdly, how many of these people have raised their voice for the Panth? How many of these “holy men” have used their status, connections, and platform to bring to light Panthic issues and how Sikh men and women are still languishing in Indian jails without trial or case? <br />
<br />
<br />
Let us not blindly follow people and not become dependent on “sants”, “babas” or anyone other than Guru Granth Sahib Ji. The more we become dependent on others, and create middlemen between the relationship of us and Waheguru, the more we get trapped in situations of abuse, distortion and misdirection. Let us wake up as a Panth and unite as one under the umbrella of Guru Granth Sahib Ji, and follow the Guru Granth and Guru Panth.<br />
<br />
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<br />
''Source: Panthic Weekly''<br />
<br />
http://www.panthic.org/news/131/ARTICLE/1740/2005-09-04.html</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sikh_Bloggers&diff=4821
Sikh Bloggers
2005-09-03T11:05:18Z
<p>Manvirsingh: </p>
<hr />
<div>'''Here is a list of Sikhs who have a started Sikh related [[Wikipedia:Blog|Blogs]].''' If you have created a blog or know of someone else who has, feel free to add to the list. In order to help the blog stand out we recommend that you write a sentence or two giving SikhiWiki users a feel for the theme or content that the blog might contain.<br />
<br />
'''What to start your own blog? [http://www.blogger.com Click Here]'''<br />
<br />
== Featured Blogs ==<br />
<br />
*'''[http://www.mrsikhnet.com Gurumustuk Singh Khalsa]''' - '''Webmaster of SikhNet.com'''<br />
It started as a way for me to share my personal life with family and close friends. It has since grown into a place for me to share thoughts, ideas, inspirations, and just have fun. It is a medley of fun and serious things. I miss the personal connection that I use to have when SikhNet was smaller and less formal, so for me this is a place to be able to just speak out share with others on a personal level and not as "SikhNet". It's kind of ironic...but yeah...you guessed it...the website is http://www.mrsikhnet.com (People can't remember the spelling of my name so some friends suggested this, since this is what they jokingly call me, "Mr SikhNet"). I normally update the site every day with something new, so it is always changing.<br />
<br />
"THE BEST BLOG I EVER SEEN, Keep It Up Gurmustuk" :--Navi 12:22, 11 Aug 2005 (Central Daylight Time)<br />
----<br />
<br />
*''' [http://www.ashsingh.com Ashvinder Singh] - Webmaster of SikhPal.com'''<br />
'''"We make a living by what we get, we make a life by what we give."''' <br />
<br />
http://www.ashsingh.com<br />
<br />
A look at my life as a friend, brother, son, technopreneur, philanthropist, motivational speaker, artist, athlete, writer, and a Sikh.<br />
<br />
You can also visit Sikhpal.com by [http://www.sikhpal.com/ Clicking here].<br />
----<br />
<br />
*'''[http://valariekaur.blogspot.com Into the Whirlwind]''' '''- Valarie Kaur's Journey'''<br />
''I am traveling across America, making a film about religion, fear, and violence since 9/11. I am a third-generation Sikh American. I study religion and ethics at Harvard. I wish to face the violence and fight it. I don't want to fight alone. And so I write. These are my notes...''<br />
<br />
In the aftermath of 9/11, Valarie Kaur journied across America with a camera and captured the stories of Sikh, Muslim, and Arab Americans. Stories of fear and unspeakable loss. But also resilience and hope. Now four years later, she crosses the country again, this time with a film crew, to discover how much has changed, or stayed the same. Join the making of the documentary film "Divided We Fall: Americans in the Aftermath".<br />
----<br />
<br />
*'''[http://korematsu.blogspot.com Discrimination & National Security Initiative (DNSI)]''' '''- Harvard University Project on the 9/11 and London Backlashes'''<br />
''Two Sikhs, Valarie Kaur and Dawinder S. Sidhu, are directing this new research initiative to study the mistreatment of minority communities during times of national crisis and military action''<br />
<br />
Mr. Sidhu noted, "DNSI will present an honest picture of the condition of the communities affected by the post-9/11 backlash, particularly Sikhs, by compiling objective information on existing incidents and more importantly by performing original research on the consequences of this backlash, as told by members of the targeted communities themselves." <br />
----<br />
<br />
<br />
<br />
*[[Image:Icon admin.jpg]]'''[http://www.bcsikhyouth.com BCSikhYouth.com Blog]''' '''- Blog from the website representing the Sikh Youth community of BC'''<br />
<br />
''To have your event pictures, announcements and more posted here, in the BCSikhYouth events calendar, BCSikhYouth newsletter, or Community Directory, please contact us at sikhyouth@shaw.ca.''<br />
<br />
The goal of BCSikhYouth.com is to facilitate all of the groups in British Columbia, Canada to give their unique strengths to a working partnership that would re-connect the youth with Sikhi and promote unity within the BC Sikh community. The BCsikhYouth website features a community directory, calendar, links, e-mail newsletter, and more.<br />
<br />
<br />
----<br />
<br />
== A to F ==<br />
*[http://sggs-interpretation.blogspot.com// '''A simple interpretation of Sri Guru Garanth Sahib'''] - ''Particularly for the benefit of Sikhs raised outside Punjab, I shed light on the context of each shabad of Sri Guru Garanth Sahib (SGGS) and interpret its overall message from my personal understanding after consulting several existing translations. Via this site, I humbly request your feedback for the final stages of this 10+ year project which will culminate in a book to convey the substance of Guru's teachings. Daljit Singh Jawa:)<br />
*[http://abhiyaas.blogspot.com Abhiyaas - Meditation]<br />
*[http://ozsikhs.blogspot.com For Australian Sikh Sangat with latest news, views, happenings]<br />
*[http://www.sikhsangat.com/index.php?automodule=blog&blogid=4& Amandeep's Blog]<br />
*[http://www.lehigh.edu/~amsp/blog.html Amardeep Singh]<br />
*[http://amritpalsingh.blogspot.com/ Amrit Pal Singh] <br />
*[http://www.sikhsangat.com/index.php?automodule=blog&blogid=61& Anjaan's Blog]<br />
*[http://arvinderkaur.blogspot.com/2005/03/i-promise-this-is-nice-post.html Arvinder Kaur] Suits are awesome, you can never have enough!! All those different designs, different colours and different styles....<br />
*[http://www.renoseek.blogspot.com Flying Khalsa Aviator Singh]<br />
*[http://veerji.blogspot.com/ ChaHun's Blog - Equality of Woman – What does it Mean?;Baisakhi 1699, Amrit Then and Now – Woman – A Suggestion;Topi, Turban and Long Hair;Sikhi or Punjabi;Sikhi-Service or Sword?;Participation of Sikh Youth in Gurudwaras; Golak in the Gurudwara?]<br />
*[http://serveansacrifice.blogspot.com/ Conqueror of the World] Thoughts about life and the world<br />
*[http://www.davindersingh.ca Davinder Singh]<br />
*[http://a-fine-balance.blogspot.com Don't Swim, float...surrender, accept...achieve]<br />
*[http://drsavi.blogspot.com Dr Savi's Peaceful Hemispheres]<br />
*[http://finalevolution.blogspot.com/ Final Evolution?] A blog about lessons learned on the spiritual path<br />
*[http://singhangad.blogspot.com/ Angad Singh] This blog contains pictures of what is happening around me and some articles and quotes that I like or find interesting. Guru Ang Sang!<br />
<br><br />
<br />
== G to I ==<br />
<br />
*[http://guramritsingh.blogspot.com/ Guramrit Singh Khalsa] From Singapore Aka Future Torchbearer for olympics!!!check out my blog for event pics,articles and information<br />
*[http://gurudarshan.blogspot.com/ Gurudarshan Kaur's Blog] - Gurudarshan Kaur from Espanola shows her artwork and more<br />
*[http://gurmatsangeet.blogspot.com/ Gurmat Sangeet Blog] - Musings on Gurmat Sangeet, or Gurbani Kirtan, Sikh Sacred Music<br />
*[http://gurumeher.blogspot.com/ Guru Meher Kaur] - ''The latest addition to our Khalsa family''<br />
*[http://gurminderkaur.blogspot.com/2005/04/do-you-know-what-youre-talking-about_12.html Gurminder Kaur] Yesterday is but a dream, and tomorrow is only a vision...<br />
*[http://www.g-kaur.blogspot.com/ '''Gurpreet Kaur'''] - ''Ramblings of a teacher..singer..nearly Sikh..nutcase..oshoite..feminist and comedienne (open to discussion), and some kirtan if you're lucky! :)<br />
*[http://gurpzsingh.blogspot.com Gurpreet Singh]- Inspirational Sakhis,Events and a lot more<br />
*[http://ramsites.net/~chaudhrygs/blogger.html Gurvinderpal Singh]<br />
*[http://blog.vcu.edu/chaudhrygs Gurvinderpal Singh] - Experiences of the Guru Ji's Sikh on a College Campus<br />
<br />
*[http://harkirankaur.blogspot.com Harkiran Kaur]<br />
*[http://www.hardeepsingh.com Hardeep Singh]<br />
*[http://harpreet420.blogspot.com Harpreet Singh Gill]- the most profound blogg ever created or will be created<br />
*[http://www.indythepiper.blogspot.com/ Inderjit Singh's KhalsaPiper's Blog] Inderjit Singh's Sikhi experience from Setapak, Kuala Lumpur, Malaysia.<br />
*[http://gurmukhi.blogspot.com/ ISingh] Project: Gurmukhi This project is by Sikhs and for Sikhs everywhere<br />
<br />
*[http://www.killerkhalsa.blogspot.com/ A sikh boy expressing his feelings]<br />
<br />
== J to P ==<br />
*[http://www.japnaamsingh.com Japnaam singh]<br />
*[http://blogs.law.harvard.edu/jaskaran/ Jaskaran Kaur ]<br />
*[http://jassingh.blogspot.com Jaspal singh]<br />
*[http://kawalkhalsa.blogspot.com/ Kawal Pal Singh (Singapore)]<br />
<br />
*[http://www.lionkaur.blogspot.com Lioness Kaur]<br />
<br />
*[http://mistakesingh.blogspot.com/"MiStAkE SiNgH"] - Discussing TODAYS topics, for TODAYS generation. Very Interesting Topics. Comments Welcome.<br />
*[http://manvirsingh.blogspot.com/ Manvir Singh Khalsa's Blog]<br />
*[http://blog.mkhalsa.com MKhalsa's Musings]<br />
*[http://modsikh.blogspot.com The Modern Sikh] - Just an average Sikh guy finding his way around this complicated world.<br />
*[http://m-singh.blogspot.com M Singh] Underactive Sikh in UK<br />
*[http://navneetnarula.blogspot.com/ Navneet Singh Narula] This blog shares some of my Tsunami Relief Mission experiences.<br />
*[http://www.nitu.tk Nitu] A sikh from Myanmar ( Burma ) who is currently studying in Singapore.<br />
*[http://novtej.blogspot.com/ Novtej Singh] from: Bradford, West Yorkshire, United Kingdom; interest: Kirtan<br />
<br />
*[http://merisikhi.blogspot.com/ Observer] A Sikh Abroad<br />
<br />
*[http://pavandeepkaur.com Pavandeep kaur]<br />
*[http://prabhukhalsa.blogspot.com/ Prabhu's Blog] Prabhu Singh Española, New Mexico, United States<br />
*[http://www.killerkhalsa.blogspot.com/ Prakash Singh] a 19 year old sikh trying to express his feelings<br />
<br />
<br><br />
<br />
== Q to S ==<br />
*[http://www.sikhsangat.com/index.php?automodule=blog&blogid=6& Rajinder's Blog]<br />
<br />
*[http://ripudamansingh.blogspot.com/ Ripudaman Singh]<br />
*[http://raviandjay.blogspot.com/ Rajveer Singh and Guru Jaswant Kaur from Singapore] Lovely couple united in Sikhi enjoying the Guru's Blessings in Singapore<br />
*[http://http://rskhalsa.blogspot.com/ rsingh] <rsingh Blog> Vaheguroo<br />
*[http://nirankar.blogspot.com Sikhi Da Blog] - Sikh Inspirational WeBLOG updated everyday (almost)<br />
*[http://merisikhi.blogspot.com A Sikh Abroad]<br />
*[http://skaur.blogspot.com Sukhmani Kaur] - = Vaheguroo ji ka Khalsa! Vaheguroo ji ki FATEH = -<br />
*[http://sabura.blogspot.com/ Sony] Simple Living High Thinking<br />
*[http://osig.blogspot.com Spiritual Insights]<br />
*[http://www.singhspot.blogspot.com/ smartsingh24 and gd singhh]<br />
*[http://www.balraj.com/wp/ Spiritual Awareness Group]<br />
*[http://www.sikhsangat.com/index.php?automodule=blog&blogid=8& Smart Singh]<br />
*[http://www.xanga.com/sweettstar12 SweetStart12] a 16 year old sikh girl growing up in ny, interesting online journal<br />
*[http://wwwenlightenme.blogspot.com/ Sikhi Seeker] Enlighten me<br />
<br><br />
<br />
== T to Z ==<br />
*[http://vickysingh.us/index-1.html Vicky Singh] THe blogging - Inane, Rambling, Rarely Updated, produced by Average S1ngh ;)<br />
*[http://shantiwarrior.blogspot.com/ xSHANTIx] please feel free to read or comment on my blog about western aspiring Gursikh thankies xx<br />
<br />
<br />
* '''Do you know of any other blogs by Sikhs? Feel free to add to this list.'''<br />
<br />
[[Category:Sikhs Worldwide]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Sahib_Kaur&diff=7847
Mata Sahib Kaur
2005-09-02T13:54:48Z
<p>Manvirsingh: /* '''Mata Sahib Kaur''' */</p>
<hr />
<div>----<br />
=='''Mata Sahib Kaur'''==<br />
<br />
Mata Sahib Kaur ji is known as the "Mother of the Khalsa". She earned the distinction by instilling the first Amrit with the sweetness that balances its fierceness. Mata Sundari ji (also known as 'Mata Jito ji') was the only wife of [[Guru Gobind Singh]]. Mata Sahib Kaur Ji, who was called 'Sahib Devan' before recieving Amrit, was the Spiritual Mother of the Khalsa, however some historians have mistakenly confused Mata Sahib Kaur ji as having been married to Guru Gobind Singh ji. <br />
<br />
<br />
Mata Sahib Devan's father wished her daughter to marry Guru Gobind Singh, however as the Guru was already married, her father asked the Guru's permission for Mata Sahib Devan to live in the Guru's house as Sikh and serve the Guru and his family. Therefore, Mata Sahib Devan was never married and never had a physical relationship with the Guru. As a consequence of not marrying Mata Sahib Devan and her not being able to have children, Guru Gobind Singh made her the "Mother of the Khalsa". Up to this day in history, all Sikhs who take Amrit consider Mata Sahib Kaur as their (spiritual) Mother, and Guru Gobind Singh ji as their (spiritual) Father. <br />
<br />
<br />
<br />
<br />
'''Why did Guru Gobind Singh have more than one wife?'''<br />
<br />
'''How many marriages did Guru Gobind Singh have?'''<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings,<br />
chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. <br />
In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklawa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed<br />
the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with<br />
her in laws and live there. This is called Muklawa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklawa are performed on the same day and only when the partners are adults.<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the<br />
Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the<br />
Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north<br />
of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marriage was celebrated with a very<br />
huge gathering attending the ceremony.<br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the<br />
bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above.<br />
<br />
<br />
Some historians even say that Guru Gobind Singh had a third wife, Mata Sahib Kaur. In<br />
1699, the Guru asked her to put patasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur is recognized as the spiritual mother of the Khalsa. <br />
People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur was the wife of Guru Gobind Singh. As Guru Gobind Singh is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. <br />
From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh. When the<br />
proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no<br />
Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. <br />
<br />
<br />
The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his<br />
statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh.</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Sahib_Kaur&diff=4798
Mata Sahib Kaur
2005-09-02T13:54:16Z
<p>Manvirsingh: /* '''Mata Sahib Kaur''' */</p>
<hr />
<div>----<br />
=='''Mata Sahib Kaur'''==<br />
<br />
Mata Sahib Kaur ji is known as the "Mother of the Khalsa". She earned the distinction by instilling the first Amrit with the sweetness that balances its fierceness. Mata Sundari ji (also known as 'Mata Jito ji') was the only wife of [[Guru Gobind Singh]]. Mata Sahib Kaur Ji, who was called 'Sahib Devan' before recieving Amrit, was the Spiritual Mother of the Khalsa, however some historians have mistakenly confused Mata Sahib Kaur ji as having been married to Guru Gobind Singh ji. <br />
<br />
Mata Sahib Devan's father wished her daughter to marry Guru Gobind Singh, however as the Guru was already married, her father asked the Guru's permission for Mata Sahib Devan to live in the Guru's house as Sikh and serve the Guru and his family. Therefore, Mata Sahib Devan was never married and never had a physical relationship with the Guru. As a consequence of not marrying Mata Sahib Devan and her not being able to have children, Guru Gobind Singh made her the "Mother of the Khalsa". Up to this day in history, all Sikhs who take Amrit consider Mata Sahib Kaur as their (spiritual) Mother, and Guru Gobind Singh ji as their (spiritual) Father. <br />
<br />
<br />
<br />
<br />
'''Why did Guru Gobind Singh have more than one wife?'''<br />
<br />
'''How many marriages did Guru Gobind Singh have?'''<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings,<br />
chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. <br />
In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklawa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed<br />
the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with<br />
her in laws and live there. This is called Muklawa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklawa are performed on the same day and only when the partners are adults.<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the<br />
Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the<br />
Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north<br />
of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marriage was celebrated with a very<br />
huge gathering attending the ceremony.<br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the<br />
bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above.<br />
<br />
<br />
Some historians even say that Guru Gobind Singh had a third wife, Mata Sahib Kaur. In<br />
1699, the Guru asked her to put patasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur is recognized as the spiritual mother of the Khalsa. <br />
People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur was the wife of Guru Gobind Singh. As Guru Gobind Singh is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. <br />
From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh. When the<br />
proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no<br />
Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. <br />
<br />
<br />
The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his<br />
statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh.</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Sahib_Kaur&diff=4797
Mata Sahib Kaur
2005-09-02T13:53:44Z
<p>Manvirsingh: /* '''Mata Sahib Kaur''' */</p>
<hr />
<div>----<br />
=='''Mata Sahib Kaur'''==<br />
<br />
Mata Sahib Kaur ji is known as the "Mother of the Khalsa". She earned the distinction by instilling the first Amrit with the sweetness that balances its fierceness. Mata Sundari ji (also known as 'Mata Jito ji') was the only wife of [[Guru Gobind Singh]]. Mata Sahib Kaur Ji, who was called 'Sahib Devan' before recieving Amrit, was the Spiritual Mother of the Khalsa, however some historians have mistakenly confused Mata Sahib Kaur ji as having been married to Guru Gobind Singh ji. <br />
<br />
Mata Sahib Devan's father wished her daughter to marry Guru Gobind Singh, however as the Guru was already married, her father asked the Guru's permission for Mata Sahib Devan to live in the Guru's house as Sikh and serve the Guru and his family. Therefore, Mata Sahib Devan was never married and never had a physical relationship with the Guru. As a consequence of not marrying Mata Sahib Devan and her not being able to have children, Guru Gobind Singh made her the "Mother of the Khalsa". Up to this day in history, all Sikhs who take Amrit consider Mata Sahib Kaur as their (spiritual) Mother, and Guru Gobind Singh ji as their (spiritual) Father. <br />
<br />
<br />
<br />
'''Why did Guru Gobind Singh have more than one wife?<br />
How many marriages did Guru Gobind Singh have?''' <br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings,<br />
chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. <br />
In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklawa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed<br />
the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with<br />
her in laws and live there. This is called Muklawa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklawa are performed on the same day and only when the partners are adults.<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the<br />
Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the<br />
Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north<br />
of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marriage was celebrated with a very<br />
huge gathering attending the ceremony.<br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the<br />
bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above.<br />
<br />
<br />
Some historians even say that Guru Gobind Singh had a third wife, Mata Sahib Kaur. In<br />
1699, the Guru asked her to put patasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur is recognized as the spiritual mother of the Khalsa. <br />
People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur was the wife of Guru Gobind Singh. As Guru Gobind Singh is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. <br />
From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh. When the<br />
proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no<br />
Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. <br />
<br />
<br />
The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his<br />
statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh.</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Damodari&diff=7791
Mata Damodari
2005-09-02T13:43:20Z
<p>Manvirsingh: </p>
<hr />
<div>Mata Damodari is listed as:<br />
<br />
*Some misled historians claim that Mata Damodari was the wife of [[Guru Hargobind]]. This distortion has arisen as a consequence that non-Sikhs recorded the Sikh history and many of the historians had their own agendas, world-views, perspectives and also mis-read information.<br />
<br />
*Guru Hargobind Ji was married to one wife, who was Mata Nanaki ji.<br />
<br />
''''eikaa naaree jatee hoe, par naaree dhee bhain vakhaanai.''''<br />
"Having one women as wife he (the Sikh) is a celebate and considers any other's wife his daughter or a sister."<br />
(Vaar 6, Bhai Gurdaas Ji, Contemporary and Maternal Uncle of Guru Arjan Dev ji)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Damodari&diff=4795
Mata Damodari
2005-09-02T13:42:16Z
<p>Manvirsingh: </p>
<hr />
<div>Mata Damodari is listed as:<br />
<br />
*Some misled historians claim that Mata Damodari was the wife of [[Guru Hargobind]]. This distortion has arisen as a consequence that non-Sikhs recorded the Sikh history and many of the historians had their own agendas, world-views, perspectives and also mis-read information.<br />
<br />
*Guru Hargobind Ji was married to Mata Nanaki ji<br />
<br />
<br />
''''eikaa naaree jatee hoe, par naaree dhee bhain vakhaanai.''''<br />
"Having one women as wife he (the Sikh) is a celebate and considers any other's wife his daughter or a sister."<br />
(Vaar 6, Bhai Gurdaas Ji, Contemporary and Maternal Uncle of Guru Arjan Dev ji)</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Guru_Har_Gobind&diff=6513
Guru Har Gobind
2005-09-02T13:35:13Z
<p>Manvirsingh: </p>
<hr />
<div>'''Guru Har Gobind Ji''' ([[19 June]] [[1595]] - [[03 March]] [[1644]]) was the sixth of [[the Ten Gurus of Sikhism]] and became Guru on [[25 May]][[1606]] following in the footsteps of his father [[Guru Arjan Dev]] Ji. Before Guru Ji died, he nominated [[Guru Har Rai]] Ji, his grandson as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji's life:<br />
<br />
<br />
#Transformed the Sikh fraternity by introducing martial arts and weapons for the defence of the masses following his father's martyrdom<br />
#Militarised the Sikh movement – Carried 2 swords of Miri and Piri<br />
#Built the [[Akal Takhat]] in 1608 – which now one of five [[Takhat]]s (“Seat of Power”) of the Sikhs<br />
#Founded the city of Kiratpur in District Jalandhar, Punjab<br />
#Guruji was imprisoned in the fort of Gwalior for one year and on release insisted that the other 52 fellow prisoners be freed as well.<br />
#To mark this occasion the Sikhs celebrate [[Diwali]]<br />
#First Guru to engage in warfare<br />
#Fought 4 battles with the Mughal rulers<br />
<br />
<br />
*Place of Birth: Guru ki Vadali in Dist. Amritsar <br />
<br />
*Family: Parents: Father - [[Guru Arjan Dev]] Sahib Ji, Mother - [[Mata Ganga Devi]] Ji<br />
<br />
*Guru ke Mahal (Wife): Mata Nanaki Ji<br />
<br />
*Children: Shibazade- [[Baba Gurditta]], Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai, & Tegh Bahadur<br />
<br />
*Sahibazadi - Bibi Biro <br />
<br />
{{Sikh Gurus|Guru Arjan Dev|([[15 April]] [[1563]] - [[30 May]] [[1606]])|Guru Hargobind|Guru Har Rai|([[26 February]] [[1630]] - [[30 May]] [[1661]])}}<br />
<br />
[[Category:Sikh Gurus]]<br />
[[Category:Great Sikh Warriors]]<br />
<br />
<br />
External Links:<br />
[http://allaboutsikhs.com/gurus/guruharrai.htm AllAboutSikhs.com] , <br />
[http://www.sikhs.org/guru6.htm Sikhs.org] , <br />
[http://www.sikh-history.com/sikhhist/gurus/nanak6.html Sikh-History.com]<br />
<br />
Audio: [http://keertan.waheguroo.com/index.wn?viewCat=391 Sukhmani Sahib Mp3,Real Audio, Real Audio download]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Guru_Har_Gobind&diff=4793
Guru Har Gobind
2005-09-02T13:34:56Z
<p>Manvirsingh: </p>
<hr />
<div>'''Guru Har Gobind Ji''' ([[19 June]] [[1595]] - [[03 March]] [[1644]]) was the sixth of [[the Ten Gurus of Sikhism]] and became Guru on [[25 May]][[1606]] following in the footsteps of his father [[Guru Arjan Dev]] Ji. Before Guru Ji died, he nominated [[Guru Har Rai]] Ji, his grandson as the next Guru of the Sikhs. The following is a summary of the main highlights of Guru Ji's life:<br />
<br />
<br />
#Transformed the Sikh fraternity by introducing martial arts and weapons for the defence of the masses following his father's martyrdom<br />
#Militarised the Sikh movement – Carried 2 swords of Miri and Piri<br />
#Built the [[Akal Takhat]] in 1608 – which now one of five [[Takhat]]s (“Seat of Power”) of the Sikhs<br />
#Founded the city of Kiratpur in District Jalandhar, Punjab<br />
#Guruji was imprisoned in the fort of Gwalior for one year and on release insisted that the other 52 fellow prisoners be freed as well.<br />
#To mark this occasion the Sikhs celebrate [[Diwali]]<br />
#First Guru to engage in warfare<br />
#Fought 4 battles with the Mughal rulers<br />
<br />
<br />
*Place of Birth: Guru ki Vadali in Dist. Amritsar <br />
<br />
*Family: Parents: Father - [[Guru Arjan Dev]] Sahib Ji, Mother - [[Mata Ganga Devi]] Ji<br />
<br />
*Guru ke Mahal (Wife): Mata Nanaki<br />
<br />
*Children: Shibazade- [[Baba Gurditta]], Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai, & Tegh Bahadur<br />
<br />
*Sahibazadi - Bibi Biro <br />
<br />
{{Sikh Gurus|Guru Arjan Dev|([[15 April]] [[1563]] - [[30 May]] [[1606]])|Guru Hargobind|Guru Har Rai|([[26 February]] [[1630]] - [[30 May]] [[1661]])}}<br />
<br />
[[Category:Sikh Gurus]]<br />
[[Category:Great Sikh Warriors]]<br />
<br />
<br />
External Links:<br />
[http://allaboutsikhs.com/gurus/guruharrai.htm AllAboutSikhs.com] , <br />
[http://www.sikhs.org/guru6.htm Sikhs.org] , <br />
[http://www.sikh-history.com/sikhhist/gurus/nanak6.html Sikh-History.com]<br />
<br />
Audio: [http://keertan.waheguroo.com/index.wn?viewCat=391 Sukhmani Sahib Mp3,Real Audio, Real Audio download]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Guru_Gobind_Singh&diff=5168
Guru Gobind Singh
2005-09-02T13:32:54Z
<p>Manvirsingh: </p>
<hr />
<div>'''Guru Gobind Singh''' Ji ([[December 22]], [[1666]] in [[Patna, India|Patna]], [[Bihar (India)|Bihar]], [[India]] - [[October 7]], [[1708]]) was the tenth and last of [[the Ten Gurus of Sikhism]] and became Guru on [[November 11]], [[1675]] following in the footsteps of his father [[Guru Teg Bahadur]] Ji. Before Guru Ji died, he nominated Sri [[Guru Granth Sahib]] Ji or SGGS as the next perpetual Guru of the Sikhs. This [[Granth]] is more than a holy book for the Sikhs.<br />
<br />
<br />
Sri Guru Gobind Singh Ji (also sometimes written as 'Govind') was the last of 10 Sikh Gurus, who were the founders of the Sikh religion. The part played by this Guru in the development of the Sikh faith has been monumental. The First Sikh Guru was [[Guru Nanak]] dev Ji.<br />
<br />
<br />
The following is a summary of the main highlights of Guru Ji's life:<br />
<br />
* Compilation of the [[Dasam Granth]] Sahib: has 1428 pages<br />
* Author of various important [[Bani]]s which Sikhs recite daily : [[Jaap Sahib]], [[Chaupai]], etc<br />
* Built the various [[Gurdwara]]s - [[Kesh Garh]] Sahib etc. <br />
* Developed [[Anandpur]] Sahib as a Sikh Centre of Excellence.<br />
* Enhanced the Structure of Sikh Society by introducing various administration systems<br />
* Extreme personal sacrifice for Society : Father Martyred for protection of Kashmiri Hindus, All four sons sacrificed to the Mughal and Tribal Forces.<br />
* Sent [[Zafarnama]] to [[Aurangzeb]].<br />
<br />
<br />
{{Sikh Gurus|Guru Teg Bahadur|([[1 April]] [[1621]] - [[11 November]] [[1675]])|Guru Gobind Singh|Guru Granth Sahib|(Perpetual Guru of the Sikhs)}}<br />
<br />
[[Category:Sikh Gurus]]<br />
[[Category:Great Sikh Warriors]]<br />
<br />
== Chronology of the Main Events in Guru ji Life ==<br />
{| cellpadding=5 cellspacing=2<br />
|- bgcolor=#cccccc<br />
! # !! Date !! Event<br />
|- bgcolor=#FFE8E8<br />
|align=center | 1 || December 22nd, 1666 || Birth at Patna Sahib <br />
|- bgcolor=#E6E6EE<br />
|align=center | 2 || May, 1673 || Arrival at Anandpur Sahib <br />
|- bgcolor=#DDEEFF<br />
|align=center | 3 || July, 1677 || Marriage with Mata Jeeto Ji <br />
|- bgcolor=#E6E6AA<br />
|align=center | 4 || 1682 || Repulsing the attack of Raja Bhim Chand on Anandpur <br />
|- bgcolor=#E6E6CC<br />
|align=center | 5 || May, 1685 || Maklaavaa of Mata Jeeto Ji (who adopted the name 'Sundari')<br />
|- bgcolor=#FFFFCC<br />
|align=center | 6 || July, 1685 || Guru Ji leaves Anandpur for Paonta Sahib <br />
|- bgcolor=#FFE8E8<br />
|align=center | 7 || November, 1686 || Birth of S. Ajit Singh Ji <br />
|- bgcolor=#E6E6EE<br />
|align=center | 8 || October, 1687 || Battle of Bhangani <br />
|- bgcolor=#DDEEFF<br />
|align=center | 9 || November 1688 || Return to Anandpur Sahib <br />
|- bgcolor=#E6E6AA<br />
|align=center | 10 || 1689 || Battle of Naudan <br />
|- bgcolor=#E6E6CC<br />
|align=center | 11 || March,1690 || Birth of S. Jujhar Singh Ji <br />
|- bgcolor=#FFFFCC<br />
|align=center | 12 || 1694 || Khanzada attacks Anandpur <br />
|- bgcolor=#FFE8E8<br />
|align=center | 13 || 1695 || Battle with Hussain Khan <br />
|- bgcolor=#E6E6EE<br />
|align=center | 14 || 1697 || Birth of S. Zorawar Singh Ji <br />
|- bgcolor=#DDEEFF<br />
|align=center | 15 || 1699 || Birth of S. Fateh Singh Ji <br />
|- bgcolor=#E6E6AA <br />
|align=center | 16 || Vaisakhi, 1699 || Creation of the Khalsa <br />
|- bgcolor=#E6E6CC<br />
|align=center | 17 || September 1699 || Skirmishes with Raja Bhim Chand <br />
|- bgcolor=#FFFFCC<br />
|align=center | 18 || December 1700 || Attacked by the combined forces of the hill chieftains <br />
|- bgcolor=#FFE8E8<br />
|align=center | 19 || January 1701 || Leave Anandpur for Nirmoh<br />
|- bgcolor=#E6E6EE<br />
|align=center | 20 || January 1702 || Battle of Nirmoh <br />
|- bgcolor=#DDEEFF<br />
|align=center | 21 || March 1702 || Goes to Basoli April <br />
|- bgcolor=#E6E6AA<br />
|align=center | 22 || June 1702 || Occupation of Kalmot<br />
|- bgcolor=#E6E6CC <br />
|align=center | 23 || August 1702 || Return to Anandpur<br />
|- bgcolor=#FFFFCC <br />
|align=center | 24 || February 1703 || Repulsing the attacks of the hill-chieftains <br />
|- bgcolor=#FFE8E8<br />
|align=center | 25 || June 1704 || Repulsing the combined attack of hill-chiefs and Mughals <br />
|- bgcolor=#E6E6EE<br />
|align=center | 26 || December 1704 || Evacuation of Anandpur <br />
|- bgcolor=#DDEEFF<br />
|align=center | 27 || December 1704 || Battle of Chamkaur and martyrdom of S. Ajit Singh Ji and S. Jujhar Singh Ji <br />
|- bgcolor=#E6E6CC<br />
|align=center | 28 || December 1704 || Martyrdom of S. Zorawar Singh Ji and S. Fateh Singh Ji <br />
|- bgcolor=#FFE8E8<br />
|align=center | 29 || May, 1705 || Battle of Khidrana <br />
|- bgcolor=#FFFFCC<br />
|align=center | 30 || June 1705 || Battle of Mukatsar <br />
|- bgcolor=#FFE8E8<br />
|align=center | 31 || July 1705 || Reach Sabo-ki-talwandi (Damdama Sahib) <br />
|- bgcolor=#E6E6EE<br />
|align=center | 32 || November 1705 || Start from Damdama Sahib to meet emperor Aurangzeb<br />
|- bgcolor=#DDEEFF<br />
|align=center | 33 || February 1706 || Death of Aurangzeb <br />
|- bgcolor=#E6E6CC<br />
|align=center | 34 || March 1706 || Guru Ji receives news of death of Aurangzeb<br />
|- bgcolor=#FFFFCC<br />
|align=center | 35 || July 23rd, 1707 || Guru Ji meets Bahadhur Shah at Agra <br />
|- bgcolor=#FFE8E8<br />
|align=center | 36 || November 1707 || Moves towards Deccan<br />
|- bgcolor=#E6E6EE <br />
|align=center | 37 || September 1708 || Reach Nanded <br />
|- bgcolor=#DDEEFF<br />
|align=center | 38 || October 7th, 1708 || Jyoti Jyot (Guru Ji leaves his body)<br />
|}</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Guru_Gobind_Singh&diff=4791
Guru Gobind Singh
2005-09-02T13:32:26Z
<p>Manvirsingh: /* Chronology of the Main Events in Guru ji Life */</p>
<hr />
<div>'''Guru Gobind Singh''' Ji ([[December 22]], [[1666]] in [[Patna, India|Patna]], [[Bihar (India)|Bihar]], [[India]] - [[October 7]], [[1708]]) was the tenth and last of [[the Ten Gurus of Sikhism]] and became Guru on [[November 11]], [[1675]] following in the footsteps of his father [[Guru Teg Bahadur]] Ji. Before Guru Ji died, he nominated Sri [[Guru Granth Sahib]] Ji or SGGS as the next perpetual Guru of the Sikhs. This [[Granth]] is more than a holy book for the Sikhs.<br />
<br />
Sri Guru Gobind Singh Ji (also sometimes written as 'Govind') was the last of 10 Sikh Gurus, who were the founders of the Sikh religion. The part played by this Guru in the development of the Sikh faith has been monumental. The First Sikh Guru was [[Guru Nanak]] dev Ji.<br />
<br />
The following is a summary of the main highlights of Guru Ji's life:<br />
<br />
* Compilation of the [[Dasam Granth]] Sahib: has 1428 pages<br />
* Author of various important [[Bani]]s which Sikhs recite daily : [[Jaap Sahib]], [[Chaupai]], etc<br />
* Built the various [[Gurdwara]]s - [[Kesh Garh]] Sahib etc. <br />
* Developed [[Anandpur]] Sahib as a Sikh Centre of Excellence.<br />
* Enhanced the Structure of Sikh Society by introducing various administration systems<br />
* Extreme personal sacrifice for Society : Father Martyred for protection of Kashmiri Hindus, All four sons sacrificed to the Mughal and Tribal Forces.<br />
* Sent [[Zafarnama]] to [[Aurangzeb]].<br />
<br />
<br />
{{Sikh Gurus|Guru Teg Bahadur|([[1 April]] [[1621]] - [[11 November]] [[1675]])|Guru Gobind Singh|Guru Granth Sahib|(Perpetual Guru of the Sikhs)}}<br />
<br />
[[Category:Sikh Gurus]]<br />
[[Category:Great Sikh Warriors]]<br />
<br />
== Chronology of the Main Events in Guru ji Life ==<br />
{| cellpadding=5 cellspacing=2<br />
|- bgcolor=#cccccc<br />
! # !! Date !! Event<br />
|- bgcolor=#FFE8E8<br />
|align=center | 1 || December 22nd, 1666 || Birth at Patna Sahib <br />
|- bgcolor=#E6E6EE<br />
|align=center | 2 || May, 1673 || Arrival at Anandpur Sahib <br />
|- bgcolor=#DDEEFF<br />
|align=center | 3 || July, 1677 || Marriage with Mata Jeeto Ji <br />
|- bgcolor=#E6E6AA<br />
|align=center | 4 || 1682 || Repulsing the attack of Raja Bhim Chand on Anandpur <br />
|- bgcolor=#E6E6CC<br />
|align=center | 5 || May, 1685 || Maklaavaa of Mata Jeeto Ji (who adopted the name 'Sundari')<br />
|- bgcolor=#FFFFCC<br />
|align=center | 6 || July, 1685 || Guru Ji leaves Anandpur for Paonta Sahib <br />
|- bgcolor=#FFE8E8<br />
|align=center | 7 || November, 1686 || Birth of S. Ajit Singh Ji <br />
|- bgcolor=#E6E6EE<br />
|align=center | 8 || October, 1687 || Battle of Bhangani <br />
|- bgcolor=#DDEEFF<br />
|align=center | 9 || November 1688 || Return to Anandpur Sahib <br />
|- bgcolor=#E6E6AA<br />
|align=center | 10 || 1689 || Battle of Naudan <br />
|- bgcolor=#E6E6CC<br />
|align=center | 11 || March,1690 || Birth of S. Jujhar Singh Ji <br />
|- bgcolor=#FFFFCC<br />
|align=center | 12 || 1694 || Khanzada attacks Anandpur <br />
|- bgcolor=#FFE8E8<br />
|align=center | 13 || 1695 || Battle with Hussain Khan <br />
|- bgcolor=#E6E6EE<br />
|align=center | 14 || 1697 || Birth of S. Zorawar Singh Ji <br />
|- bgcolor=#DDEEFF<br />
|align=center | 15 || 1699 || Birth of S. Fateh Singh Ji <br />
|- bgcolor=#E6E6AA <br />
|align=center | 16 || Vaisakhi, 1699 || Creation of the Khalsa <br />
|- bgcolor=#E6E6CC<br />
|align=center | 17 || September 1699 || Skirmishes with Raja Bhim Chand <br />
|- bgcolor=#FFFFCC<br />
|align=center | 18 || December 1700 || Attacked by the combined forces of the hill chieftains <br />
|- bgcolor=#FFE8E8<br />
|align=center | 19 || January 1701 || Leave Anandpur for Nirmoh<br />
|- bgcolor=#E6E6EE<br />
|align=center | 20 || January 1702 || Battle of Nirmoh <br />
|- bgcolor=#DDEEFF<br />
|align=center | 21 || March 1702 || Goes to Basoli April <br />
|- bgcolor=#E6E6AA<br />
|align=center | 22 || June 1702 || Occupation of Kalmot<br />
|- bgcolor=#E6E6CC <br />
|align=center | 23 || August 1702 || Return to Anandpur<br />
|- bgcolor=#FFFFCC <br />
|align=center | 24 || February 1703 || Repulsing the attacks of the hill-chieftains <br />
|- bgcolor=#FFE8E8<br />
|align=center | 25 || June 1704 || Repulsing the combined attack of hill-chiefs and Mughals <br />
|- bgcolor=#E6E6EE<br />
|align=center | 26 || December 1704 || Evacuation of Anandpur <br />
|- bgcolor=#DDEEFF<br />
|align=center | 27 || December 1704 || Battle of Chamkaur and martyrdom of S. Ajit Singh Ji and S. Jujhar Singh Ji <br />
|- bgcolor=#E6E6CC<br />
|align=center | 28 || December 1704 || Martyrdom of S. Zorawar Singh Ji and S. Fateh Singh Ji <br />
|- bgcolor=#FFE8E8<br />
|align=center | 29 || May, 1705 || Battle of Khidrana <br />
|- bgcolor=#FFFFCC<br />
|align=center | 30 || June 1705 || Battle of Mukatsar <br />
|- bgcolor=#FFE8E8<br />
|align=center | 31 || July 1705 || Reach Sabo-ki-talwandi (Damdama Sahib) <br />
|- bgcolor=#E6E6EE<br />
|align=center | 32 || November 1705 || Start from Damdama Sahib to meet emperor Aurangzeb<br />
|- bgcolor=#DDEEFF<br />
|align=center | 33 || February 1706 || Death of Aurangzeb <br />
|- bgcolor=#E6E6CC<br />
|align=center | 34 || March 1706 || Guru Ji receives news of death of Aurangzeb<br />
|- bgcolor=#FFFFCC<br />
|align=center | 35 || July 23rd, 1707 || Guru Ji meets Bahadhur Shah at Agra <br />
|- bgcolor=#FFE8E8<br />
|align=center | 36 || November 1707 || Moves towards Deccan<br />
|- bgcolor=#E6E6EE <br />
|align=center | 37 || September 1708 || Reach Nanded <br />
|- bgcolor=#DDEEFF<br />
|align=center | 38 || October 7th, 1708 || Jyoti Jyot (Guru Ji leaves his body)<br />
|}</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Gujari&diff=6651
Mata Gujari
2005-09-02T13:28:41Z
<p>Manvirsingh: </p>
<hr />
<div>Mata Gujari (whose full name was 'Mata Gujari Kaur' after recieving Amrit), mother of Guru Gobind Singh, had been especially attached to young Zorawar Singh and his infant brother, Fateh Singh, her grandchildren. She took charge of both as the column moved out of Anandpur. While crossing on horseback the rivulet Sarsa, then in spate, the three were separated from Guru Gobind Singh. Their cook, Gangu, who had also succeeded in crossing the stream, escorted them to his own house in the village of Kheri, now known as Saheri, near Morinda in presentday Ropar district. While unsaddling the horse he saw that there was some cash in the saddlebag. This tempted him to treachery. He not only stole the saddlebag during the night but also planned to betray the fugitives to the government in hope of a reward. On the morning of 7 December 1705, the day of the fateful battle of Chamkaur, Zorawar Singh, along with Fateh Singh and their grandmother, was taken into custody by Jani Khan and Mani Khan Ranghar, the officials at Morinda. They were despatched on the following day to Sirhind where they were consigned to the Cold Tower (Thanda Burj) of the Fort. <br />
<br />
<br />
On 9 December 1705, Zorawar Singh and Fateh Singh were produced before the faujdar, Nawab Wazir Khan, who had just returned from Chamkaur with his feudal ally, Nawab Sher Muhammad Khan of Malerkotla. Wazir Khan tried to lure the Sahibzadas to embrace Islam with promises of riches and honours, but they spurned the suggestion. He then threatened them with death, but they remained undaunted. Death sentence was finally pronounced. Upon Sher Muhammad Khan's intercession for the innocent children to be spared their lives, they were given some more time to ponder over the suggestion to convert. Zorawar Singh and his brother spent another two days of severe winter in their old grandmother's lap in the Cold Tower. Still adamant, they were, on 11 December 1705, ordered to be sealed alive in a wall. According to tradition, as the masonry around their tender bodies reached chest high, it crumbled. The Sahibzadas were sent to the Cold Tower again for the night. The next day, 12 December 1705, the alternative of conversion being again turned down, Zorawar Singh and Fateh Singh were martyrd by sealing alive in a wall. The aged Mata Gujari, who had all along been kept in the Cold Tower, only a little distance away, breathed her last as the news reached her ears. <br />
<br />
<br />
Seth Todar Mall, a wealthy merchant of Sirhind, performed the cremation of the three dead bodies the following day. The site of the fateful happenings, since christened Fatehgarh Sahib, close to the old town of Sirhind, is now marked by four Sikh shrines. A religious fair is held here from 25 to 28 December every year to honour the memory of the martyrs. <br />
<br />
<br />
<br />
<br />
<br />
References 1. Kuir Singh, Gurbilas Patshahl 10. Patiala, 1968 2. Chhibbar, Kesacr Singh, Bansavalmama Dasan Patshahian Ka, ed. Rattan Singh Jaggi. Chandigarh, 1972 3. Sainapati, Sn Gur Sobha, ed. Ganda Singh. Patiala, 1967 4. Gian Singh, Giani, Panth Prakash. Delhi, 1880 5. Padam, Piara Singh, Char Sahibzade. Patiala, 1970 <br />
<br />
<br />
<br />
[[Category:Sikh Martyrs]]<br />
[[category:Famous Sikh Women]]<br />
[[category:Early Gursikh Personalities]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Gujari&diff=4789
Mata Gujari
2005-09-02T13:28:26Z
<p>Manvirsingh: </p>
<hr />
<div>Mata Gujari (whose full name was 'Mata Gujari Kaur' after recieving Amrit), mother of Guru Gobind Singh, had been especially attached to young Zorawar Singh and his infant brother, Fateh Singh, her grandchildren. She took charge of both as the column moved out of Anandpur. While crossing on horseback the rivulet Sarsa, then in spate, the three were separated from Guru Gobind Singh. Their cook, Gangu, who had also succeeded in crossing the stream, escorted them to his own house in the village of Kheri, now known as Saheri, near Morinda in presentday Ropar district. While unsaddling the horse he saw that there was some cash in the saddlebag. This tempted him to treachery. He not only stole the saddlebag during the night but also planned to betray the fugitives to the government in hope of a reward. On the morning of 7 December 1705, the day of the fateful battle of Chamkaur, Zorawar Singh, along with Fateh Singh and their grandmother, was taken into custody by Jani Khan and Mani Khan Ranghar, the officials at Morinda. They were despatched on the following day to Sirhind where they were consigned to the Cold Tower (Thanda Burj) of the Fort. <br />
<br />
On 9 December 1705, Zorawar Singh and Fateh Singh were produced before the faujdar, Nawab Wazir Khan, who had just returned from Chamkaur with his feudal ally, Nawab Sher Muhammad Khan of Malerkotla. Wazir Khan tried to lure the Sahibzadas to embrace Islam with promises of riches and honours, but they spurned the suggestion. He then threatened them with death, but they remained undaunted. Death sentence was finally pronounced. Upon Sher Muhammad Khan's intercession for the innocent children to be spared their lives, they were given some more time to ponder over the suggestion to convert. Zorawar Singh and his brother spent another two days of severe winter in their old grandmother's lap in the Cold Tower. Still adamant, they were, on 11 December 1705, ordered to be sealed alive in a wall. According to tradition, as the masonry around their tender bodies reached chest high, it crumbled. The Sahibzadas were sent to the Cold Tower again for the night. The next day, 12 December 1705, the alternative of conversion being again turned down, Zorawar Singh and Fateh Singh were martyrd by sealing alive in a wall. The aged Mata Gujari, who had all along been kept in the Cold Tower, only a little distance away, breathed her last as the news reached her ears. <br />
<br />
Seth Todar Mall, a wealthy merchant of Sirhind, performed the cremation of the three dead bodies the following day. The site of the fateful happenings, since christened Fatehgarh Sahib, close to the old town of Sirhind, is now marked by four Sikh shrines. A religious fair is held here from 25 to 28 December every year to honour the memory of the martyrs. <br />
<br />
<br />
<br />
<br />
<br />
References 1. Kuir Singh, Gurbilas Patshahl 10. Patiala, 1968 2. Chhibbar, Kesacr Singh, Bansavalmama Dasan Patshahian Ka, ed. Rattan Singh Jaggi. Chandigarh, 1972 3. Sainapati, Sn Gur Sobha, ed. Ganda Singh. Patiala, 1967 4. Gian Singh, Giani, Panth Prakash. Delhi, 1880 5. Padam, Piara Singh, Char Sahibzade. Patiala, 1970 <br />
<br />
<br />
<br />
[[Category:Sikh Martyrs]]<br />
[[category:Famous Sikh Women]]<br />
[[category:Early Gursikh Personalities]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sahibzada_Zorawar_Singh&diff=6825
Sahibzada Zorawar Singh
2005-09-02T13:26:29Z
<p>Manvirsingh: </p>
<hr />
<div>'''ZORAWAR SINGH (1696-1705)''', the third son of [[Guru Gobind Singh]], was born to [[Mata Jito]] ji (also known as Mata Sundari ji) at [[Anandpur]] on 17 November 1696 and was barely nine years old at the time of the evacuation of Anandpur on the night of 5-6 December 1705. Since the death, on 5 December 1700, of Mata Jito ji, [[Mata Gujari]], his grandmother had been especially attached to young Zorawar Singh and his infant brother, [[Fateh Singh]]. She took charge of both as the column moved out of Anandpur. While crossing on horseback the rivulet Sarsa, then in spate, the three were separated from Guru Gobind Singh. Their cook, Gangu, who had also succeeded in crossing the stream, escorted them to his own house in the village of [[Kheri]], now known as [[Saheri]], near [[Morinda]] in presentday [[Ropar]] district. While unsaddling the horse he saw that there was some cash in the saddlebag. This tempted him to treachery. He not only stole the saddlebag during the night, but also planned to betray the fugitives to the government in hope of a reward. On the morning of 7 December 1705, the day of the fateful battle of [[Chamkaur]], Baba Zorawar Singh ji, along with Baba Fateh Singh ji and their grandmother, was taken into custody by [[Jani Khan]] and [[Mani Khan Ranghar]], the officials at [[Morinda]]. They were despatched on the following day to [[Sirhind]] where they were consigned to the Cold Tower (Thanda Burj) of the Fort. <br />
<br />
On 9 December 1705, Baba Zorawar Singh ji and Baba Fateh Singh ji were produced before the faujdaar, [[Nawab Wazir Khan]], who had just returned from Chamkaur with his feudal ally, [[Nawab Sher Muhammad Khan]] of Malerkotla. Wazir Khan tried to lure the Sahibzadas to embrace Islam with promises of riches and honours, but they spurned the suggestion. He then threatened them with death, but they remained undaunted. Death sentence was finally pronounced. Upon Sher [[Muhammad Khan]]'s intercession for the innocent children to be spared their lives, they were given some more time to ponder over the suggestion to convert. Sahibzada Zorawar Singh ji and his brother spent another two days of severe winter in their old grandmother's lap in the Cold Tower. Still adamant, they were, on 11 December 1705, ordered to be sealed alive in a wall. According to tradition, as the masonry around their tender bodies reached chest high, it crumbled. The Sahibzadas were sent to the Cold Tower again for the night. The next day, 12 December 1705, the alternative of conversion being again turned down, Baba Zorawar Singh ji and Baba Fateh Singh ji were martyrd by sealing alive in a wall. The aged Mata Gujari Kaur ji, who had all along been kept in the Cold Tower, only a little distance away, breathed her last as the news reached her ears. <br />
<br />
[[Seth Todar Mall]], a wealthy merchant of Sirhind, performed the cremation of the three dead bodies the following day. The site of the fateful happenings, since christened [[Fatehgarh Sahib]], close to the old town of Sirhind, is now marked by four Sikh shrines. A religious fair is held here from 25 to 28 December every year to honour the memory of the martyrs.<br />
<br />
<br />
<br />
<br />
References<br />
1. Kuir Singh, Gurbilas Patshahl 10. Patiala, 1968<br />
2. Chhibbar, Kesacr Singh, Bansavalmama Dasan Patshahian Ka, ed. Rattan Singh Jaggi. Chandigarh, 1972<br />
3. Sainapati, Sn Gur Sobha, ed. Ganda Singh. Patiala, 1967<br />
4. Gian Singh, Giani, Panth Prakash. Delhi, 1880<br />
5. Padam, Piara Singh, Char Sahibzade. Patiala, 1970<br />
<br />
[[category:Sahibzadas]]<br />
[[category:Sikh Martyrs]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sahibzada_Fateh_Singh&diff=6824
Sahibzada Fateh Singh
2005-09-02T13:23:50Z
<p>Manvirsingh: </p>
<hr />
<div>FATEH SINGH, SAHIBZADA (1699-1705), the youngest of Guru Gobind Singh's four sons, was born to Mata Jito ji (also known as Mata Sundari ji) at Anandpur on 25 February 1699. After the death of his mother, on 5 December 1700, he was brought up under the care of his grandmother, Mata Gujari Kaur ji, with whom he remained till the last. On 12 December 1705, he was martyred at Sirhind alongwith his elder brother, Zorawar Singh.<br />
See ZORAWAR SINGH, SAHIBZADA<br />
<br />
<br />
<br />
<br />
References<br />
1. Sainapati, Kavi, Sri Gur Sobhd. Patiala, 1967<br />
2. Chhibbar, Kesar Singh, Bansdvalindmd Dnsdn Pdtshdhidn Kd. Chandigarh, 1972<br />
3. Sukha Singh, Bhai, Gurbilds Dnsvin Pdlshdiu. Lahore, 1912<br />
4. Paclam, Piaia Singh, Char Sdhibidde. Patiala, 1967<br />
5. Trilochan Singh, Life-sketch of Guru Gobind Singh. Chandigarh, 1968<br />
<br />
[[category:Sahibzadas]]<br />
[[category:Sikh Martyrs]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sahibzada_Ajit_Singh&diff=6658
Sahibzada Ajit Singh
2005-09-02T13:23:01Z
<p>Manvirsingh: </p>
<hr />
<div>AJIT SINGH, SAHIBZADA (16871705), the eldest of four sons of Guru Gobind Singh, was born to Mata Jito ji (also known as Mata Sundari ji) at Paonta on 26 January 1687. The following year, Guru Gobind Singh returned with the family to Anandpur where Ajit Singh was brought up in the approved Sikh style. He was taught the religious texts, philosophy and history, and had training in the manly arts such as riding, swordsmanship and archery. He grew up lato a handsome young man, strong, intelligent and a natural leader of men. Soon after the creation of the Khalsa on 30 March 1699, he had his first test of skill. A Sikh sangat coming from Pothohar, northwest Punjab, was attacked and looted on the way by the Ranghars of Nuh, a short distance from Anandpur across the River Sutlej. Guru Gobind Singh sent Sahibzada Ajit Singh, barely 12 years of age then, to that village. Ajit Singh at the head of 100 Sikhs reached there on 23 May 1699, punished the Ranghars and recovered the looted property. A harder task was entrusted to him the following year when the hill chiefs supported by imperial troops attacked Anandpur. Sahibzada Ajit Singh was made responsible for the defence of Taragarh Fort which became the first target of attack. This, according to the Bhatt Vahis, happened on 29 August 1700. Ajit Singh, assisted by Bhai Ude Singh, a seasoned soldier, repulsed the attack. He also fought valiantly in the battles of Nirmohgarh in October 1700. On 15 March 1701, a sangat, column of Sikh devotees, coming from Darap area (present Sialkot district) was waylaid by Guj[jars and Ranghars. Sahibzada Ajit Singh led a successful expedition against them. <br />
<br />
As instructed by Guru Gobind Singh, he took out (7 March 1703) 100 horsemen to Bassi, near Hoshiarpur, and rescued a young Brahman bride forcibly taken away by the local Pathan chieftain. In the prolonged siege of Anandpur in 1705, Sahibzada Ajit Singh again displayed his qualities of courage and steadfastness. When, at last, Anandpur was vacated on the night of 5-6 December 1705, he was given command of the rearguard. As the besiegers, violating their solemn promises for a safe conduct to the evacuees, attacked the column, he stoutly engaged them on a hill feature called Shahi Tibbi until relieved by Bhai Ude Singh. Ajit Singh crossed the Sarsa, then in spate, along with his father, his younger brother, Jujhar Singh, and some fifty Sikhs. Further reduced in numbers by casualties at the hands of a pursuing troop from Ropar, the column reached Chamkaur in the evening of 6 December 1705, and took up position in a garhi, highwalled fortified house. The host, since swelled by reinforcements from Malerkotia and Sirhind and from among the local Ranghars and Gujjars, soon caught up with them and threw a tight ring around Chamkaur. An unequal but grim battle commenced with the sunrise on 7 December 1705 in the words of Guru Gobind Singh's Zafamamah, a mere forty defying a million. The besieged, after they had exhausted the meagre stock of ammunition and arrows, made sallies in batches of five each to engage the encircling host with sword and spear. Sahibzada Ajit Singh led one of the sallies and laid down his life fighting in the thick of the battle. Gurdwara Qatalgarh now marks the spot where he fell, followed by Sahibzada Jujhar Singh, who led the next sally. An annual fair is held in commemoration of their martyrdoms on the 8th of the Bikrami month of Poh (DecemberJanuary). The martyrdom of two of the sons of Guru Gobind Singh in the battle of Chamkaur is substantiated by a contemporary record in the form of an official letter preserved in a MS., AhkamiAlamgiriby Emperor Aurarigzib's official letter writer, Mirza 'Inayat Ullah Khan Ismi (1653-1725). The relevant extract from the MS., translated into English, reads:<br />
<br />
Received the letter containing miscellaneous matters including the arrival of Gobind, the worshipper of Nanak, to a place 12 kos from Sirhind; the despatch of a force of 700 with artillery and other material; his being besieged and vanquished in the haveli [i.e. large walled house] of a zamindar of village Chamkaur and the killing of his two sons and other companions; and the capture of his mother and another son....<br />
<br />
<br />
References<br />
1. Chhibbar, Kesar Singh, Bansavalinama Dasan Patshahian Ka. Chandigarh, 1972<br />
2. Padam, Piara Sirigh, Char Sahibzade. Patiala, 1967<br />
3. Kuir Singh, Gurbilas Patshahl 10. Patiala, 1968<br />
4. Harbans Singh, Guru Gobind Singh. Chandigarh, 1966<br />
5. Macauliffe, M.A., The Sikh Religion. Oxford, 1909<br />
<br />
<br />
[[Category:Great Sikh Warriors]]<br />
[[Category:Sahibzadas]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sahibzada_Jujhar_Singh&diff=6659
Sahibzada Jujhar Singh
2005-09-02T13:22:36Z
<p>Manvirsingh: </p>
<hr />
<div>JUJHAR SINGH, SAHIBZADA (16911705), the second son of Guru Gobind Singh, was born to Mata Jito ji (also known as Mata Sundari ji) at Anandpur on 14 March 1691. Like his elder brother, Ajit Singh, he started training in the fighting skills as soon as he started learning the religious texts. In 1699, when he was eightyears old, he received the rites of Khalsa initiation. By the time it became necessary to leave Anandpur under the pressure of a besieging host in December 1705, Jujhar Singh, nearing the completion of his fifteenth year, was an experienced young warrior, strong and fearless. He was one of the band that successfully waded through the flooded Sarsa rivulet on horseback and made good their way to Chamkaur by nightfall on 6 December 1705, with the adversary in hot pursuit. With little respite during the night, he participated in the next day's battle warding off assault after assault upon the garht, the fortified house in which Guru Gobind Singh had, along with his 40 Sikhs and two sons, taken shelter. As they ran out of ammunition and arrows, Sikhs inside split themselves into batches of five each who would go out one after the other to engage the besiegers in handtohand combat. Jujhar Singh led the last sally towards the end of the day (7 December 1705), and laid down his life fighting near the place where he had earlier seen his elder brother fall. Gurdwara Qatalgarh in Chamkaur Sahib now marks the site.<br />
<br />
<br />
<br />
<br />
References<br />
1. Kuir Singh Gurbilds Pdtshdhi 10. Patiala, 1968<br />
2. Chhihhar, Kesar Singh, Rnnsdvalindma Dasdn Pdlshdhldn Kd. Chandigarh, 1972<br />
3. Gian Singh, Giani, Panth Prakdsh. Patiala, 1970<br />
4. Padam, Piara Singh, Char Sdhihidde. Patiala, 1970<br />
5. Macauliffc, Max Arthur, The Sikh Religion. Oxford, 1909<br />
<br />
<br />
[[Category:Great Sikh Warriors]]<br />
[[Category:Sahibzadas]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sahibzada_Ajit_Singh&diff=4785
Sahibzada Ajit Singh
2005-09-02T13:21:40Z
<p>Manvirsingh: </p>
<hr />
<div>AJIT SINGH, SAHIBZADA (16871705), the eldest of four sons of Guru Gobind Singh, was born to Mata Sundari ji at Paonta on 26 January 1687. The following year, Guru Gobind Singh returned with the family to Anandpur where Ajit Singh was brought up in the approved Sikh style. He was taught the religious texts, philosophy and history, and had training in the manly arts such as riding, swordsmanship and archery. He grew up lato a handsome young man, strong, intelligent and a natural leader of men. Soon after the creation of the Khalsa on 30 March 1699, he had his first test of skill. A Sikh sangat coming from Pothohar, northwest Punjab, was attacked and looted on the way by the Ranghars of Nuh, a short distance from Anandpur across the River Sutlej. Guru Gobind Singh sent Sahibzada Ajit Singh, barely 12 years of age then, to that village. Ajit Singh at the head of 100 Sikhs reached there on 23 May 1699, punished the Ranghars and recovered the looted property. A harder task was entrusted to him the following year when the hill chiefs supported by imperial troops attacked Anandpur. Sahibzada Ajit Singh was made responsible for the defence of Taragarh Fort which became the first target of attack. This, according to the Bhatt Vahis, happened on 29 August 1700. Ajit Singh, assisted by Bhai Ude Singh, a seasoned soldier, repulsed the attack. He also fought valiantly in the battles of Nirmohgarh in October 1700. On 15 March 1701, a sangat, column of Sikh devotees, coming from Darap area (present Sialkot district) was waylaid by Guj[jars and Ranghars. Sahibzada Ajit Singh led a successful expedition against them. <br />
<br />
As instructed by Guru Gobind Singh, he took out (7 March 1703) 100 horsemen to Bassi, near Hoshiarpur, and rescued a young Brahman bride forcibly taken away by the local Pathan chieftain. In the prolonged siege of Anandpur in 1705, Sahibzada Ajit Singh again displayed his qualities of courage and steadfastness. When, at last, Anandpur was vacated on the night of 5-6 December 1705, he was given command of the rearguard. As the besiegers, violating their solemn promises for a safe conduct to the evacuees, attacked the column, he stoutly engaged them on a hill feature called Shahi Tibbi until relieved by Bhai Ude Singh. Ajit Singh crossed the Sarsa, then in spate, along with his father, his younger brother, Jujhar Singh, and some fifty Sikhs. Further reduced in numbers by casualties at the hands of a pursuing troop from Ropar, the column reached Chamkaur in the evening of 6 December 1705, and took up position in a garhi, highwalled fortified house. The host, since swelled by reinforcements from Malerkotia and Sirhind and from among the local Ranghars and Gujjars, soon caught up with them and threw a tight ring around Chamkaur. An unequal but grim battle commenced with the sunrise on 7 December 1705 in the words of Guru Gobind Singh's Zafamamah, a mere forty defying a million. The besieged, after they had exhausted the meagre stock of ammunition and arrows, made sallies in batches of five each to engage the encircling host with sword and spear. Sahibzada Ajit Singh led one of the sallies and laid down his life fighting in the thick of the battle. Gurdwara Qatalgarh now marks the spot where he fell, followed by Sahibzada Jujhar Singh, who led the next sally. An annual fair is held in commemoration of their martyrdoms on the 8th of the Bikrami month of Poh (DecemberJanuary). The martyrdom of two of the sons of Guru Gobind Singh in the battle of Chamkaur is substantiated by a contemporary record in the form of an official letter preserved in a MS., AhkamiAlamgiriby Emperor Aurarigzib's official letter writer, Mirza 'Inayat Ullah Khan Ismi (1653-1725). The relevant extract from the MS., translated into English, reads:<br />
<br />
Received the letter containing miscellaneous matters including the arrival of Gobind, the worshipper of Nanak, to a place 12 kos from Sirhind; the despatch of a force of 700 with artillery and other material; his being besieged and vanquished in the haveli [i.e. large walled house] of a zamindar of village Chamkaur and the killing of his two sons and other companions; and the capture of his mother and another son....<br />
<br />
<br />
References<br />
1. Chhibbar, Kesar Singh, Bansavalinama Dasan Patshahian Ka. Chandigarh, 1972<br />
2. Padam, Piara Sirigh, Char Sahibzade. Patiala, 1967<br />
3. Kuir Singh, Gurbilas Patshahl 10. Patiala, 1968<br />
4. Harbans Singh, Guru Gobind Singh. Chandigarh, 1966<br />
5. Macauliffe, M.A., The Sikh Religion. Oxford, 1909<br />
<br />
<br />
[[Category:Great Sikh Warriors]]<br />
[[Category:Sahibzadas]]</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Surinder_Kaur_Dhesi&diff=7964
Surinder Kaur Dhesi
2005-09-02T12:58:54Z
<p>Manvirsingh: /* '''Surinder Kaur Dhesi''' */</p>
<hr />
<div>== '''Surinder Kaur Dhesi''' ==<br />
<br />
<br />
Councilor Surinder Kaur Dhesi was elected Town Lord Mayor of Banbury, Oxfordshire (England), for the year 2004/05. She made history by becoming the first Sikh lady to be Mayor in England, and the first Sikh and non-white Mayor in the district of Oxfordshire. She has been on the town council and district council for twelve years, and was also the first Sikh and non-white councillor in Banbury at that time. <br />
<br />
<br />
Surinder Kaur was born in Moran Wali near the Banga town in Indian Punjab. She is daughter of late Sohan Singh and Bibi Jaswant Kaur Rai of Derby. She moved to Banbury when she got married to Balbir Singh Dhesi (village Dhesian Kahna, district Jalandhar, Panjab). They have two sons, Benjit Singh and Manvir Singh Khalsa.<br />
<br />
<br />
Banbury is a small affluent market town in North Oxfordshire, which has around 60 Sikh families.<br />
<br />
<br />
<br />
Sources:<br />
<br />
- Dr. Harbans Lal - http://www.sikhnet.com/s/BanburySikhMayor<br />
<br />
- http://nriinternet.com/Section3Who/WhoEurope/UK/Politicians/DhesiLordMayer/index.htm</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Surinder_Kaur_Dhesi&diff=4782
Surinder Kaur Dhesi
2005-09-02T12:56:26Z
<p>Manvirsingh: /* '''Surinder Kaur Dhesi''' */</p>
<hr />
<div>== '''Surinder Kaur Dhesi''' ==<br />
<br />
<br />
Councilor Surinder Kaur Dhesi was elected Town Lord Mayor of Banbury, Oxfordshire, for the year 2004/05. She made history by becoming the first Sikh lady to be Mayor in England, and the first Sikh and non-white Mayor in the district of Oxfordshire. She has been on the town council and district council for twelve years, and was also the first Sikh and non-white councillor in Banbury at that time. <br />
<br />
<br />
Surinder Kaur was born in Moran Wali near the Banga town in Indian Punjab. She is daughter of late Sohan Singh and Bibi Jaswant Kaur Rai of Derby. She moved to Banbury when she got married to Balbir Singh Dhesi (village Dhesian Kahna, district Jalandhar, Panjab). They have two sons, Benjit Singh and Manvir Singh Khalsa.<br />
<br />
<br />
Banbury is a small affluent market town in North Oxfordshire, which has around 60 Sikh families.<br />
<br />
<br />
<br />
Sources:<br />
<br />
- Dr. Harbans Lal - http://www.sikhnet.com/s/BanburySikhMayor<br />
<br />
- http://nriinternet.com/Section3Who/WhoEurope/UK/Politicians/DhesiLordMayer/index.htm</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Surinder_Kaur_Dhesi&diff=4781
Surinder Kaur Dhesi
2005-09-02T12:56:04Z
<p>Manvirsingh: </p>
<hr />
<div>== '''Surinder Kaur Dhesi''' ==<br />
<br />
<br />
Councilor Surinder Kaur Dhesi was elected Town Lord Mayor of Banbury, Oxfordshire, for the year 2004/05. She made history by becoming the first Sikh lady to be Mayor in England, and the first Sikh and non-white Mayor in the district of Oxfordshire. She has been on the town council and district council for twelve years, and was also the first Sikh and non-white councillor in Banbury at that time. <br />
<br />
<br />
Surinder Kaur was born in Moran Wali near the Banga town in Indian Punjab. She is daughter of late Sohan Singh and Bibi Jaswant Kaur Rai of Derby. She moved to Banbury when she got married to Balbir Singh Dhesi (village Dhesian Kahna, district Jalandhar, Panjab). They have two sons, Benjit Singh and Manvir Singh Khalsa.<br />
<br />
<br />
Banbury is a small affluent market town in North Oxfordshire, which has around 60 Sikh families.<br />
<br />
<br />
<br />
Sources:<br />
<br />
- '''Dr. Harbans Lal''' - http://www.sikhnet.com/s/BanburySikhMayor<br />
<br />
- http://nriinternet.com/Section3Who/WhoEurope/UK/Politicians/DhesiLordMayer/index.htm</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhai_Randhir_Singh&diff=7963
Bhai Randhir Singh
2005-09-02T12:41:39Z
<p>Manvirsingh: /* Bhai Sahib, '''Bhai Randhir Singh''' (1878 - 1961) */</p>
<hr />
<div><br />
== Bhai Sahib, '''Bhai Randhir Singh''' (1878 - 1961) ==<br />
''Taken from http://www.sikh-history.com/sikhhist/personalities/bhai_randhir_singh.html''<br />
<br />
<br />
http://www.tapoban.org/pics/bhai-saahib.jpg<br />
<br />
''Bhai Sahib, Bhai Randhir Singh ji''<br />
<br />
<br />
Bhai Sahib, Bhai Randhir Singh ji, whose original name before baptism and initiation into the Khalsa fold was Basant Singh, was born in the village of Narangwal in the Ludhiana District of Punjab on July 7, 1878, to a family of a very noble and devout heritage. His father, S. Natha Singh, was a learned scholar of Punjabi, Urdu, Persian and English, who initially worked as a District Inspector of Schools but later rose to the rank of a Judge in the High Court of the State of Nabha. As a Judge, he became well known for combining justice with mercy, compassion and humanity. His mother, Sardarni Punjab Kaur, was a direct seventh-generation descendant of a very devout, eminent, and saintly Gursikh, Bhai Bhagtu, a very distinguished disciple of Sahib Sri Guru Arjan Dev Ji and Sri Guru Hargobind Sahib. Thus, Bhai Randhir Singh inherited scholarship and strength of mmd from his paternal side and qualities of piety and devotion from his maternal side.<br />
<br />
<br />
He had most of his early schooling in Nabha and his higher education at the prestigious Government and Foreman Christian Colleges at Lahore (in 1896-1900 A.D.), which was, at that time, the capital of the undivided Punjab State. He was not only an intelligent and diligent student with respect to his scholastic pursuits, but was also a good sportsman, having once served as a Captain for the College hockey team. He had a prodigious memory, a fact clearly revealed from the way he has reproduced details of the happenings during his prison life. In his autobiographical letters from prison, he has narrated his long conversations with the jail authorities minutely and distinctly narrated. In his various books on Sikh theology he quotes very appropriate verses from the Gurbani freely and with apparent ease. He had a deep insight and scholarly expertise in Punjabi, Brij Bhasha of Sri Dasam Granth, Persian, Urdu and English. He even distinguished himself as an Urdu and Punjabi poet during his college days.<br />
<br />
<br />
Even a cursory look at his life, as revealed from his autobiographical letters and related by his close prison and post-prison comrades, clearly shows that he was one of the very few Gursikhs of the century who had full and unfalterable conviction of his faith in the teachings of the Satguru, so much so that he staked his personal career, the safety and welfare of his wife and young children, his ancestral property and even his life in following the true path of Gurmat. He was one of the very few outstanding Sikhs of his time who, as one of the Panj Pyaras, blessed the so-called lowest caste people with the holy Amrit (Baptism of the Double Edged Sword). It may be recalled that those were the times when the Gurmat way of life had been almost completely overshadowed by Hindu orthodoxy or Brahminism. The Brahminic principle of untouchability regarding the low caste Hindus and Muslims had become ingrained in the minds of Sikhs to such an extent that the Sikhs would not even consider taking part in the Amrit ceremony in their company. Bhai Randhir Singh ji was one of the first few Sikhs of the 2Oth century who had the courage to be baptized along with a muslim, a well-known family of Maulvi Karim Baksh, whose Amrit Ceremony was arranged on a large Panthic scale on June 14, 1903. As a result, he was treated almost as an outcast by the Sikhs of his own village and even by some of his relatives; the priest of Sri Akal Takhat Sahib did not even let him offer Karrah Prasad and do Kirtan there. However, he remained steadfast in practicing whatever was ordained at the Baptismal ceremony, as well as what he understood from the Holy Sikh Scriptures and authentic Sikh traditions. In fact, the practice and preaching of the Sikh Code of Conduct strictly in accordance with the true Gurmat became his passion in life. Though he belonged to an aristocratic family, his simple way of life, his devotion to Gurmat, and his determination to live strictly in accordance with the Commandments of the Satguru, have very few parallels in the contemporary Sikh society. Throughout his life, he stuck steadfastly to the Code of Conduct enunciated by the Tenth Guru, even at the risk of losing his health and life.<br />
<br />
<br />
He had the firm belief that initiation into the Khalsa fold was not merely a ritual but meant a new birth into the Spirit of the Guru, provided that the ceremony is conducted strictly in accordance with the rules and procedures laid down by Guru Sahib. At the time of his own baptismal ceremony, a disturbing intrusion by an outsider caused confusion in his mind regarding the true Gurmantra. He felt that there was a Mystic Word prescribed as Gurumantra for the Sikhs which also formed the central theme of the Gurbani - a particular NAAM - and it was possible to repeat it with every breath. He firmly believed that only through constant repetition of, and meditation on, this Mystic Word could complete self realization and oneness with God be attained.<br />
<br />
<br />
He, therefore, yearned ardently for getting the Gurmantra directly from Sri Guru Granth Sahib and was also confident that he would be blessed with it. He believed Sri Guru Granth Sahib to be the real embodiment of the Ten Gurus and, therefore, prayed only to Guru Sahib for the Bliss of the Holy Naam. With this objective in view, he made a prayerful vow to accept that holy word as the True Gurmantra that was indicated in the first hymn he read or heard in the Gurudwara on one particular morning. If there was any indication of the popularly known Divine Name of Waheguru through such words as Wah or Guru, he would accept Waheguru as the True Naam prescribed for the Sikhs as Gurmantra. How his prayer was accepted, in what a glorious way Guru Sahib blessed him with the Gurmantra, and the technique of its constant repetition, is very beautifully narrated in his autobiographical letters:<br />
<br />
<br />
As soon as I entered the Gurdwara and bowed before Guru Granth Sahib,<br />
these words were being recited:<br />
<br />
'''Ve-muhtaja Ve-parvah'''<br />
'''Nanak Daas Kaho Gurvah.''' (Asa M. 5:376)<br />
<br />
Carefree and unconcerned is the Lord,<br />
Sayeth Nanak Speak GUR VAH.<br />
<br />
<br />
The words Kaho Gurvah had such a magnetic effect on my mind that immediately my every nerve and pore in the body became imbued with the thrilled music of the Mystic Word Waheguru... To my great surprise I saw some unseen hand wave the chowri over Guru Granth Sahib and in between the canopy and the Guru Granth Sahib, there flashed forth a wave of light forming itself into the divine word Waheguru and moving in space throughout the inside of the temple without any visible support.<br />
<br />
<br />
After attaining the true Gurmat Naam from Sri Guru Granth Sahib, he became determined and anxious to attain the Named One, the Lord God Himself. His desire turned into a poignant thirst, and he took to repeating the Naam continuously without any feeling of fatigue or wavering of mind. After attaining the stage of self-realization during which he saw his own soul to be quite distinct from his body, his thirst for seeing the Light of God Himself increased manifold. On the auspicious day of Sahib Sri Guru Nanak Dev ji's Prakash Utsav, in the year 1905, God revealed himself in all His Perfect Resplendence to him in the silence of the midnight meditation which he describes in one of his autobiographical letters as follows:<br />
<br />
<br />
God was now resplendently revealed within me... Ah! Blessed was my search today. I could see a sea of Divine Light flooding within me and outside me in shimmering resplendence... The more I was absorbed in it, the more wonderful and sublimely dazzling spiritual phenomenon were seen by my inner eyes which cannot be expressed in the language of our physical and earthly world... I could see right through the roof and walls of the room in which I was sitting. Right through the sky I could see space beyond space, all crystal clear and bathed in purity. The whole of the universe was filled with incomprehensible light which was penetrating me and enfolding me. The music of His Divine Presence filled my heart with Blissful joy. I could see all this clearly and visibly in a wide awake condition...3<br />
<br />
<br />
After these highly spiritual, mystical, and blissful experiences he resigned his Government job but did not become a hermit. He continued to tread the path of true Gumat which enjoins upon the Sikhs to continue to live in this world without being engrossed in it. He continued to perform his duties to his family and society. He took the initiative in clearing the malpractices in the various historical Gurdwaras. As a reformer, he was not deterred by the strength of the vested interests involved in their management. Once, at Gurdwara Fateh Garh Sahib on a holy occasion, he did not allow the recitation of Gurbani by an unholy and apostate Ragi Jatha, without caring for danger to his life. Again at Anandpur Sahib Gurdwara, on the occasion of Hola Mohalla Celebration, he did not tolerate the malpractices and immoral activities of the powerful management. Risking his own life, he successfully fought against the administration. It was for such deeds of Gurdwara reform that he has been referred to as the pioneer of the Gurdwara Reform Movement. A reference to his services in this respect was also made in the Hukam Namah bestowed upon him from Takht Sri Kesh Garh Sahib in 1905 (Appendix A).<br />
<br />
<br />
In 1914, when the British rulers razed the wall of the historical Gurdwara Rakab Ganj Sahib in New Delhi to beautify the surroundings of the then newly built Parliament House, it was Bhai Sahib Randhir Singh ji who not only was the first to protest publicly against this desecration of the Holy Shrine, but also to announce his specific plans to spearhead the agitation until the razed wall was restored. He was also instrumental in organizing two large Panthic Conferences in this connection, at Patti in District Amritsar, and at Lahore, to pass the Resolutions condemning the British action, and demanding the restoration of the razed wall. These conferences were the first of their kind after the British occupation of Punjab. It may be mentioned here that the Chief Khalsa Diwan, the only major Panthic Organization at that time, had expressed its willingness to side with the British Government.4<br />
<br />
<br />
Although his mind was never in politics, as a true Gursikh who cannot accept slavery and repression, he, along with the Ghadarite emigrants from USA and Canada, became an active participant in the armed revolt against the British Government for the country's freedom. In fact, he was the only outstanding leader from Punjab who, along with his companions, was a participant in this revolt. It is worth noting here that the top Hindu leader of the Indian National Congress, M. K. Gandhi, opposed this revolt and declared his support to the British Government in their First World War efforts, saying, "Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity?...it was our duty to win their help by standing them in their need."5 Earlier the so-called Punjab Kesri, Lala Iajpat Rai, called these Ghadarite emigrants fanatics and dangerous to the national cause.6<br />
<br />
<br />
BThe revolt failed due to leakage of plans by traitors from within, and he and his companions were arrested on May 9, 1915 and tried in what is commonly known as the Second Lahore Conspiracy case. However, his love for the country's freedom arose solely from the ideals of the Sikh Dharma, and whatever he did for the country he did primarily as a true Gursikh and not merely as a political freedom fighter. He was sentenced to life imprisonment in 1916 and his property confiscated. He was only 38 years old with a wife and three young children. The eldest ten year old daughter could not bear this separation from her dear father and died within a month of his imprisonment. His son Balbir Singh was only six years old, and his daughter Daler Kaur was just two.7<br />
<br />
<br />
During his prison term of over 15 years, he faced unprecedented sufferings. This was not for any political or personal reasons, but only for his determination to live strictly in accordance with the Khalsa Code of Conduct made known to him at the time of initiation into the Khalsa fold. In Multan jail, one of the hottest places in India (now in W. Pakistan) with temperatures going up to 122°F in May and June, he remained without food and water continuously for 40 days. This was because he was not allowed to prepare his food himself according to the Gurmat principles and he would not take food prepared by non-Amritdharis. He was chained to iron gates in the open for many days to face the scorching heat of the sun and bear the brunt of hot winds. At night he was put into a 6' x 4' cell without ventilation. This is only one instance of the many tortures inflicted upon him. He had to bear such terrible sufferings in prison that twice he was given up for dead even by members of his own family. Even after suffering such inhuman tortures, he remained steadfast in his beliefs and never once wavered from following strictly the Khalsa Code of Conduct. When the Khalsa Panth came to know of his tortuous sufferings, the whole Panth observed February 1, 1923 as a special day of prayer for him in particular and for other suffering Sikh prisoners in general.<br />
<br />
<br />
Prior to his release from prison in Lahore, the well-known Shaheed Bhagat Singh, who was waiting execution in the same prison, expressed a desire to have Bhai Sahib's darshan before his death. On being approached, Bhai Sahib refused to see him saying "...he has violated the basic tenets of Sikhism by shaving off his hair and hence I do not want to see him." Bhagat Singh was quick to express his repentance and also confessed that he, in fact, was an atheist at heart. He further told Bhai Sahib that even then, perhaps, he would have kept the Sikh appearance, but if he had done that he would have lost the friendship and sympathy of his Hindu comrades and would not have received so much publicity in the press. After a two hour meeting with Bhai Sahib, he became a true Sikh at heart and later went to the gallows as a true believer in Sikhism.<br />
<br />
<br />
Soon after his release in 1930, Bhai Sahib was honored by Sri Akal Taldit Sahib with a Hukumnamah and a robe of honor, recognizing his steadfastness in faith and selfless sacrifices (Appendix A). He is the second person to have been honored by Sri Akal Takht Sahib during this century, the other person being Baba Kharak Singh, the renowned Panthic leader of the late twenties. Afterwards, the other three Takhts also honored him in the same way, thus making him the only single person to have been honored from all the original four Takhts in the last hundred years of Sikh history. (Damdama Sahib was declared the fifth Takhat later). Robes of honor and a gold medallion were also sent to him by the Sikhs of U.S.A. and Canada. He was selected as one of the Panj Pyaras to inaugurate the Kar Seva of the sarover of Gurdwara Tarn Taran Sahib, and to lay the foundation stones of the new buildings of the Gurdwaras at Panja Sahib and Shahidganj Nankana Sahib, besides those of the Bungas at Patna Sahib and Kavi Darbar Asthan at Paonta Sahib.<br />
<br />
<br />
After his release from prison, he lived for over thirty years during which time he travelled throughout the country and propagated the true Gursikh way of life through Gurbani Kirtan and Paath. A large number of ardent seekers of the true path of Sikhism were drawn to him magnetically, and he directed them to and brought them in direct touch with the infinite wealth of Gurbani. In this way, the Akhand Kirtani Jatha came to be formed. According to him, the principles of life pointed out in Gurbani and prescribed in the Khalsa Code of Conduct are not merely ideals but downright practical. He himself conformed to and lived in accordance with these principles in letter and spirit, even in the midst of the most unfavorable and tortuous circumstances of jail life. It is now a fact of history that his bold stand and endurance of untold sufferings for retaining the Sikh symbols in jail resulted in the amendment of the Jail Manual, which permits all the Sikh prisoners to wear Turban, Kachhehra and Karra in jail. Prior to that time, they were forced to wear caps and Longoties and were deprived of the Karra.<br />
<br />
<br />
He wrote about two dozen books on Sikh theology, philosophy and the true Sikh way of life (Appendix B). Of these, the most well-known is his AUTOBIOGRAPHY, a collection of his letters written from prison during his sixteen years of imprisonment. This book reveals his personal spiritual experiences of the highest state of divine illumination. According to Bhai Sahib Vir Singh, these experiences "...will give convincing testimony of the fact that our faith, the contemplation and remembrance of the divine Name has now been tested by an experiment in the crucible of his own self by a scholar educated and trained in Western lore."8 It also reveals that his whole life has been a saga of suffering in which he never for a moment left his deep faith and devotion to God and His Word.<br />
<br />
<br />
With regard to his other books, it may safely be said that during the current century, he is perhaps the only writer on Sikh theology who has written comprehensively, and with the confidence arising out of first-hand personal experiences of the highest state of Divine illumination, on such subjects as Anhad Shabad (Unstruck Limitless Music), Gurmat Karam Philosophy (Law of Karma), Sach Khand Darshan (Vision of the Realm of the Truth), Jyot-Vigas (The Revelation of Light), Andithi Dunya (The Unseen World), etc. Dr. Tarlochan Singh rightly says that "...In his writings we find the glow of his mystic experiences, his intellectual certainty and the metaphysical clarity of his theology."<br />
<br />
<br />
The steadfastness of his character, conviction of his faith, and firmness in his allegiance to the high Sikh traditions are revealed from another remarkable incident in his life. Before his imprisonment, he was an intimate friend of Babu Teja Singh of Bhasaur and was also instrumental in establishing Panch Khalsa Diwan at Bhasaur in association with him. Babu Teja Singh was then quite a dynamic personality amongst the Sikhs and was a leading figure in the Singh Sabha resurgence. The Panthic Conference, where Bhai Sahib had taken Amrit along with Maulvi Karim Baksh and his family, was also organized by Babu Teja Singh. Hence both of them had become close friends. However, as Babu Teja Singh became a British Government loyalist, Bhai Sahib stopped working in association with him. During the period of Bhai Sahib's internment, Babu Teja Singh had been excommunicated from the Panth.<br />
<br />
<br />
After Bhai Sahib's release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji's visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:<br />
<br />
"Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble <br />
servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to <br />
have the chance of meeting with you and talking together. But I was deeply pained when I <br />
learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht. <br />
What is even more distressing, you continue to disregard the authority of the Panth. It is <br />
now my request that you should be obedient to the Command of the Guru Panth and return to its <br />
shelter. Then we shall meet like brothers. It is my hope that you will accede to my request <br />
and thereby please the hearts of all of us. I am confident that you will not defy the Guru <br />
Panth and will abide by the tradition coming down through generations. Your sincere well <br />
wisher (s) Randhir Singh"9 <br />
<br />
<br />
Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib.<br />
<br />
<br />
This very brief sketch of his life given above brings out clearly that he lived the life of the highest concept of man evolved in about two and a half centuries by Sahib Sri Guru Nanak Dev Ji in his ten manifestations. In spite of all these high spiritual achievements, he always remained humble and full of humility. He made stupendous sacrifices but never publicized them. He never felt hatred against even his adversaries who inflicted on him all types of tortures as he took all this as the Will of the Guru. He had a sizable group of associates attending and performing Kirtan at the Akhand Kirtan Samagams, but he did not organize them into a separate sect nor establish a separate Dera or Ashram as done by many other saints. He even refused to nominate anyone to head the Jatha as his successor and instructed that all the matters of importance and urgency be decided by the Panj Pyaras selected by the Sangat for that purpose.<br />
<br />
<br />
He never even requested the Government of the Independent India to release his land, which had been confiscated by the British Government at the time of his arrest, and held in possesion by the Indian Government until 1950. No pension or benefit as a freedom fighter was given to him or his family. This was because he would not personally seek any favour from anyone, not even the Government of free India, as a reward for his sacrifices in the freedom struggle.<br />
<br />
<br />
Right from 1900 A.D., Bhai Sahib Randhir Singh ji had been a very well-known personality among the luminaries of the Sikh Panth. During the days of Baba Kharak Singh's leadership, he was always at the center of all religious and political activities of the Sikhs. However, after 1947, Akali Dal leaders started sidetracking him as well as Baba Kharak Singh, treating both as un-persons. This was mainly because, in their company, the Akali and other leaders could not afford to fulfill their own selfish ends. Bhal Sahib, noting decadence in the Panthic leadership, had himself remarked a few years before his death:<br />
<br />
"...This is the beginning of the end of all these decadent parties and religious <br />
organizations. New blood and newly inspired political organizations alone will deliver goods <br />
in the future..."10<br />
<br />
<br />
His life story thus explicitly brings out that, as Dr. Tarlochan Singh puts it:<br />
<br />
"...He was a God-intoxicated man, consumed with religious enthusiasm in the literal sense of<br />
the word and 'holding God within' as one would say; yet he was a practical leader capable <br />
of dedicated service to humanity and his country. His faith and virtues were near allied and <br />
mutually indispensable...With astounding faith and stoicism he suffered all his life for the <br />
ideals which form the cornerstone of Sikhism such as Freedom, Justice, Equality and Truth."11 <br />
<br />
<br />
Throughout his life, everything he did reveals his integrity of character and faith, absolute lack of ego, and extremely disciplined and spiritually enlightened life based on the Code of Conduct enunciated by the Satguru.<br />
<br />
<br />
http://www.tapoban.org/pics/randeer_kirtan.jpg<br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Narinder Singh Sall''' "Brief Biological Sketch of Bhai Sahib Randhir Singh"</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhai_Randhir_Singh&diff=4780
Bhai Randhir Singh
2005-09-02T12:40:11Z
<p>Manvirsingh: /* '''Bhai Randhir Singh''' (1878 - 1961) */</p>
<hr />
<div><br />
== Bhai Sahib, '''Bhai Randhir Singh''' (1878 - 1961) ==<br />
''Taken from http://www.sikh-history.com/sikhhist/personalities/bhai_randhir_singh.html''<br />
<br />
<br />
http://www.tapoban.org/pics/bhai-saahib.jpg<br />
<br />
''Bhai Sahib, Bhai Randhir Singh ji''<br />
<br />
<br />
Bhai Sahib, Bhai Randhir Singh ji, whose original name before baptism and initiation into the Khalsa fold was Basant Singh, was born in the village of Narangwal in the Ludhiana District of Punjab on July 7, 1878, to a family of a very noble and devout heritage. His father, S. Natha Singh, was a learned scholar of Punjabi, Urdu, Persian and English, who initially worked as a District Inspector of Schools but later rose to the rank of a Judge in the High Court of the State of Nabha. As a Judge, he became well known for combining justice with mercy, compassion and humanity. His mother, Sardarni Punjab Kaur, was a direct seventh-generation descendant of a very devout, eminent, and saintly Gursikh, Bhai Bhagtu, a very distinguished disciple of Sahib Sri Guru Arjan Dev Ji and Sri Guru Hargobind Sahib. Thus, Bhai Randhir Singh inherited scholarship and strength of mmd from his paternal side and qualities of piety and devotion from his maternal side.<br />
<br />
<br />
He had most of his early schooling in Nabha and his higher education at the prestigious Government and Foreman Christian Colleges at Lahore (in 1896-1900 A.D.), which was, at that time, the capital of the undivided Punjab State. He was not only an intelligent and diligent student with respect to his scholastic pursuits, but was also a good sportsman, having once served as a Captain for the College hockey team. He had a prodigious memory, a fact clearly revealed from the way he has reproduced details of the happenings during his prison life. In his autobiographical letters from prison, he has narrated his long conversations with the jail authorities minutely and distinctly narrated. In his various books on Sikh theology he quotes very appropriate verses from the Gurbani freely and with apparent ease. He had a deep insight and scholarly expertise in Punjabi, Brij Bhasha of Sri Dasam Granth, Persian, Urdu and English. He even distinguished himself as an Urdu and Punjabi poet during his college days.<br />
<br />
<br />
Even a cursory look at his life, as revealed from his autobiographical letters and related by his close prison and post-prison comrades, clearly shows that he was one of the very few Gursikhs of the century who had full and unfalterable conviction of his faith in the teachings of the Satguru, so much so that he staked his personal career, the safety and welfare of his wife and young children, his ancestral property and even his life in following the true path of Gurmat. He was one of the very few outstanding Sikhs of his time who, as one of the Panj Pyaras, blessed the so-called lowest caste people with the holy Amrit (Baptism of the Double Edged Sword). It may be recalled that those were the times when the Gurmat way of life had been almost completely overshadowed by Hindu orthodoxy or Brahminism. The Brahminic principle of untouchability regarding the low caste Hindus and Muslims had become ingrained in the minds of Sikhs to such an extent that the Sikhs would not even consider taking part in the Amrit ceremony in their company. Bhai Randhir Singh ji was one of the first few Sikhs of the 2Oth century who had the courage to be baptized along with a muslim, a well-known family of Maulvi Karim Baksh, whose Amrit Ceremony was arranged on a large Panthic scale on June 14, 1903. As a result, he was treated almost as an outcast by the Sikhs of his own village and even by some of his relatives; the priest of Sri Akal Takhat Sahib did not even let him offer Karrah Prasad and do Kirtan there. However, he remained steadfast in practicing whatever was ordained at the Baptismal ceremony, as well as what he understood from the Holy Sikh Scriptures and authentic Sikh traditions. In fact, the practice and preaching of the Sikh Code of Conduct strictly in accordance with the true Gurmat became his passion in life. Though he belonged to an aristocratic family, his simple way of life, his devotion to Gurmat, and his determination to live strictly in accordance with the Commandments of the Satguru, have very few parallels in the contemporary Sikh society. Throughout his life, he stuck steadfastly to the Code of Conduct enunciated by the Tenth Guru, even at the risk of losing his health and life.<br />
<br />
<br />
He had the firm belief that initiation into the Khalsa fold was not merely a ritual but meant a new birth into the Spirit of the Guru, provided that the ceremony is conducted strictly in accordance with the rules and procedures laid down by Guru Sahib. At the time of his own baptismal ceremony, a disturbing intrusion by an outsider caused confusion in his mind regarding the true Gurmantra. He felt that there was a Mystic Word prescribed as Gurumantra for the Sikhs which also formed the central theme of the Gurbani - a particular NAAM - and it was possible to repeat it with every breath. He firmly believed that only through constant repetition of, and meditation on, this Mystic Word could complete self realization and oneness with God be attained.<br />
<br />
<br />
He, therefore, yearned ardently for getting the Gurmantra directly from Sri Guru Granth Sahib and was also confident that he would be blessed with it. He believed Sri Guru Granth Sahib to be the real embodiment of the Ten Gurus and, therefore, prayed only to Guru Sahib for the Bliss of the Holy Naam. With this objective in view, he made a prayerful vow to accept that holy word as the True Gurmantra that was indicated in the first hymn he read or heard in the Gurudwara on one particular morning. If there was any indication of the popularly known Divine Name of Waheguru through such words as Wah or Guru, he would accept Waheguru as the True Naam prescribed for the Sikhs as Gurmantra. How his prayer was accepted, in what a glorious way Guru Sahib blessed him with the Gurmantra, and the technique of its constant repetition, is very beautifully narrated in his autobiographical letters:<br />
<br />
<br />
As soon as I entered the Gurdwara and bowed before Guru Granth Sahib,<br />
these words were being recited:<br />
<br />
'''Ve-muhtaja Ve-parvah'''<br />
'''Nanak Daas Kaho Gurvah.''' (Asa M. 5:376)<br />
<br />
Carefree and unconcerned is the Lord,<br />
Sayeth Nanak Speak GUR VAH.<br />
<br />
<br />
The words Kaho Gurvah had such a magnetic effect on my mind that immediately my every nerve and pore in the body became imbued with the thrilled music of the Mystic Word Waheguru... To my great surprise I saw some unseen hand wave the chowri over Guru Granth Sahib and in between the canopy and the Guru Granth Sahib, there flashed forth a wave of light forming itself into the divine word Waheguru and moving in space throughout the inside of the temple without any visible support.<br />
<br />
<br />
After attaining the true Gurmat Naam from Sri Guru Granth Sahib, he became determined and anxious to attain the Named One, the Lord God Himself. His desire turned into a poignant thirst, and he took to repeating the Naam continuously without any feeling of fatigue or wavering of mind. After attaining the stage of self-realization during which he saw his own soul to be quite distinct from his body, his thirst for seeing the Light of God Himself increased manifold. On the auspicious day of Sahib Sri Guru Nanak Dev ji's Prakash Utsav, in the year 1905, God revealed himself in all His Perfect Resplendence to him in the silence of the midnight meditation which he describes in one of his autobiographical letters as follows:<br />
<br />
<br />
God was now resplendently revealed within me... Ah! Blessed was my search today. I could see a sea of Divine Light flooding within me and outside me in shimmering resplendence... The more I was absorbed in it, the more wonderful and sublimely dazzling spiritual phenomenon were seen by my inner eyes which cannot be expressed in the language of our physical and earthly world... I could see right through the roof and walls of the room in which I was sitting. Right through the sky I could see space beyond space, all crystal clear and bathed in purity. The whole of the universe was filled with incomprehensible light which was penetrating me and enfolding me. The music of His Divine Presence filled my heart with Blissful joy. I could see all this clearly and visibly in a wide awake condition...3<br />
<br />
<br />
After these highly spiritual, mystical, and blissful experiences he resigned his Government job but did not become a hermit. He continued to tread the path of true Gumat which enjoins upon the Sikhs to continue to live in this world without being engrossed in it. He continued to perform his duties to his family and society. He took the initiative in clearing the malpractices in the various historical Gurdwaras. As a reformer, he was not deterred by the strength of the vested interests involved in their management. Once, at Gurdwara Fateh Garh Sahib on a holy occasion, he did not allow the recitation of Gurbani by an unholy and apostate Ragi Jatha, without caring for danger to his life. Again at Anandpur Sahib Gurdwara, on the occasion of Hola Mohalla Celebration, he did not tolerate the malpractices and immoral activities of the powerful management. Risking his own life, he successfully fought against the administration. It was for such deeds of Gurdwara reform that he has been referred to as the pioneer of the Gurdwara Reform Movement. A reference to his services in this respect was also made in the Hukam Namah bestowed upon him from Takht Sri Kesh Garh Sahib in 1905 (Appendix A).<br />
<br />
<br />
In 1914, when the British rulers razed the wall of the historical Gurdwara Rakab Ganj Sahib in New Delhi to beautify the surroundings of the then newly built Parliament House, it was Bhai Sahib Randhir Singh ji who not only was the first to protest publicly against this desecration of the Holy Shrine, but also to announce his specific plans to spearhead the agitation until the razed wall was restored. He was also instrumental in organizing two large Panthic Conferences in this connection, at Patti in District Amritsar, and at Lahore, to pass the Resolutions condemning the British action, and demanding the restoration of the razed wall. These conferences were the first of their kind after the British occupation of Punjab. It may be mentioned here that the Chief Khalsa Diwan, the only major Panthic Organization at that time, had expressed its willingness to side with the British Government.4<br />
<br />
<br />
Although his mind was never in politics, as a true Gursikh who cannot accept slavery and repression, he, along with the Ghadarite emigrants from USA and Canada, became an active participant in the armed revolt against the British Government for the country's freedom. In fact, he was the only outstanding leader from Punjab who, along with his companions, was a participant in this revolt. It is worth noting here that the top Hindu leader of the Indian National Congress, M. K. Gandhi, opposed this revolt and declared his support to the British Government in their First World War efforts, saying, "Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity?...it was our duty to win their help by standing them in their need."5 Earlier the so-called Punjab Kesri, Lala Iajpat Rai, called these Ghadarite emigrants fanatics and dangerous to the national cause.6<br />
<br />
<br />
BThe revolt failed due to leakage of plans by traitors from within, and he and his companions were arrested on May 9, 1915 and tried in what is commonly known as the Second Lahore Conspiracy case. However, his love for the country's freedom arose solely from the ideals of the Sikh Dharma, and whatever he did for the country he did primarily as a true Gursikh and not merely as a political freedom fighter. He was sentenced to life imprisonment in 1916 and his property confiscated. He was only 38 years old with a wife and three young children. The eldest ten year old daughter could not bear this separation from her dear father and died within a month of his imprisonment. His son Balbir Singh was only six years old, and his daughter Daler Kaur was just two.7<br />
<br />
<br />
During his prison term of over 15 years, he faced unprecedented sufferings. This was not for any political or personal reasons, but only for his determination to live strictly in accordance with the Khalsa Code of Conduct made known to him at the time of initiation into the Khalsa fold. In Multan jail, one of the hottest places in India (now in W. Pakistan) with temperatures going up to 122°F in May and June, he remained without food and water continuously for 40 days. This was because he was not allowed to prepare his food himself according to the Gurmat principles and he would not take food prepared by non-Amritdharis. He was chained to iron gates in the open for many days to face the scorching heat of the sun and bear the brunt of hot winds. At night he was put into a 6' x 4' cell without ventilation. This is only one instance of the many tortures inflicted upon him. He had to bear such terrible sufferings in prison that twice he was given up for dead even by members of his own family. Even after suffering such inhuman tortures, he remained steadfast in his beliefs and never once wavered from following strictly the Khalsa Code of Conduct. When the Khalsa Panth came to know of his tortuous sufferings, the whole Panth observed February 1, 1923 as a special day of prayer for him in particular and for other suffering Sikh prisoners in general.<br />
<br />
<br />
Prior to his release from prison in Lahore, the well-known Shaheed Bhagat Singh, who was waiting execution in the same prison, expressed a desire to have Bhai Sahib's darshan before his death. On being approached, Bhai Sahib refused to see him saying "...he has violated the basic tenets of Sikhism by shaving off his hair and hence I do not want to see him." Bhagat Singh was quick to express his repentance and also confessed that he, in fact, was an atheist at heart. He further told Bhai Sahib that even then, perhaps, he would have kept the Sikh appearance, but if he had done that he would have lost the friendship and sympathy of his Hindu comrades and would not have received so much publicity in the press. After a two hour meeting with Bhai Sahib, he became a true Sikh at heart and later went to the gallows as a true believer in Sikhism.<br />
<br />
<br />
Soon after his release in 1930, Bhai Sahib was honored by Sri Akal Taldit Sahib with a Hukumnamah and a robe of honor, recognizing his steadfastness in faith and selfless sacrifices (Appendix A). He is the second person to have been honored by Sri Akal Takht Sahib during this century, the other person being Baba Kharak Singh, the renowned Panthic leader of the late twenties. Afterwards, the other three Takhts also honored him in the same way, thus making him the only single person to have been honored from all the original four Takhts in the last hundred years of Sikh history. (Damdama Sahib was declared the fifth Takhat later). Robes of honor and a gold medallion were also sent to him by the Sikhs of U.S.A. and Canada. He was selected as one of the Panj Pyaras to inaugurate the Kar Seva of the sarover of Gurdwara Tarn Taran Sahib, and to lay the foundation stones of the new buildings of the Gurdwaras at Panja Sahib and Shahidganj Nankana Sahib, besides those of the Bungas at Patna Sahib and Kavi Darbar Asthan at Paonta Sahib.<br />
<br />
<br />
After his release from prison, he lived for over thirty years during which time he travelled throughout the country and propagated the true Gursikh way of life through Gurbani Kirtan and Paath. A large number of ardent seekers of the true path of Sikhism were drawn to him magnetically, and he directed them to and brought them in direct touch with the infinite wealth of Gurbani. In this way, the Akhand Kirtani Jatha came to be formed. According to him, the principles of life pointed out in Gurbani and prescribed in the Khalsa Code of Conduct are not merely ideals but downright practical. He himself conformed to and lived in accordance with these principles in letter and spirit, even in the midst of the most unfavorable and tortuous circumstances of jail life. It is now a fact of history that his bold stand and endurance of untold sufferings for retaining the Sikh symbols in jail resulted in the amendment of the Jail Manual, which permits all the Sikh prisoners to wear Turban, Kachhehra and Karra in jail. Prior to that time, they were forced to wear caps and Longoties and were deprived of the Karra.<br />
<br />
<br />
He wrote about two dozen books on Sikh theology, philosophy and the true Sikh way of life (Appendix B). Of these, the most well-known is his AUTOBIOGRAPHY, a collection of his letters written from prison during his sixteen years of imprisonment. This book reveals his personal spiritual experiences of the highest state of divine illumination. According to Bhai Sahib Vir Singh, these experiences "...will give convincing testimony of the fact that our faith, the contemplation and remembrance of the divine Name has now been tested by an experiment in the crucible of his own self by a scholar educated and trained in Western lore."8 It also reveals that his whole life has been a saga of suffering in which he never for a moment left his deep faith and devotion to God and His Word.<br />
<br />
<br />
With regard to his other books, it may safely be said that during the current century, he is perhaps the only writer on Sikh theology who has written comprehensively, and with the confidence arising out of first-hand personal experiences of the highest state of Divine illumination, on such subjects as Anhad Shabad (Unstruck Limitless Music), Gurmat Karam Philosophy (Law of Karma), Sach Khand Darshan (Vision of the Realm of the Truth), Jyot-Vigas (The Revelation of Light), Andithi Dunya (The Unseen World), etc. Dr. Tarlochan Singh rightly says that "...In his writings we find the glow of his mystic experiences, his intellectual certainty and the metaphysical clarity of his theology."<br />
<br />
<br />
The steadfastness of his character, conviction of his faith, and firmness in his allegiance to the high Sikh traditions are revealed from another remarkable incident in his life. Before his imprisonment, he was an intimate friend of Babu Teja Singh of Bhasaur and was also instrumental in establishing Panch Khalsa Diwan at Bhasaur in association with him. Babu Teja Singh was then quite a dynamic personality amongst the Sikhs and was a leading figure in the Singh Sabha resurgence. The Panthic Conference, where Bhai Sahib had taken Amrit along with Maulvi Karim Baksh and his family, was also organized by Babu Teja Singh. Hence both of them had become close friends. However, as Babu Teja Singh became a British Government loyalist, Bhai Sahib stopped working in association with him. During the period of Bhai Sahib's internment, Babu Teja Singh had been excommunicated from the Panth.<br />
<br />
<br />
After Bhai Sahib's release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji's visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:<br />
<br />
"Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble <br />
servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to <br />
have the chance of meeting with you and talking together. But I was deeply pained when I <br />
learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht. <br />
What is even more distressing, you continue to disregard the authority of the Panth. It is <br />
now my request that you should be obedient to the Command of the Guru Panth and return to its <br />
shelter. Then we shall meet like brothers. It is my hope that you will accede to my request <br />
and thereby please the hearts of all of us. I am confident that you will not defy the Guru <br />
Panth and will abide by the tradition coming down through generations. Your sincere well <br />
wisher (s) Randhir Singh"9 <br />
<br />
<br />
Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib.<br />
<br />
<br />
This very brief sketch of his life given above brings out clearly that he lived the life of the highest concept of man evolved in about two and a half centuries by Sahib Sri Guru Nanak Dev Ji in his ten manifestations. In spite of all these high spiritual achievements, he always remained humble and full of humility. He made stupendous sacrifices but never publicized them. He never felt hatred against even his adversaries who inflicted on him all types of tortures as he took all this as the Will of the Guru. He had a sizable group of associates attending and performing Kirtan at the Akhand Kirtan Samagams, but he did not organize them into a separate sect nor establish a separate Dera or Ashram as done by many other saints. He even refused to nominate anyone to head the Jatha as his successor and instructed that all the matters of importance and urgency be decided by the Panj Pyaras selected by the Sangat for that purpose.<br />
<br />
<br />
He never even requested the Government of the Independent India to release his land, which had been confiscated by the British Government at the time of his arrest, and held in possesion by the Indian Government until 1950. No pension or benefit as a freedom fighter was given to him or his family. This was because he would not personally seek any favour from anyone, not even the Government of free India, as a reward for his sacrifices in the freedom struggle.<br />
<br />
<br />
Right from 1900 A.D., Bhai Sahib Randhir Singh ji had been a very well-known personality among the luminaries of the Sikh Panth. During the days of Baba Kharak Singh's leadership, he was always at the center of all religious and political activities of the Sikhs. However, after 1947, Akali Dal leaders started sidetracking him as well as Baba Kharak Singh, treating both as un-persons. This was mainly because, in their company, the Akali and other leaders could not afford to fulfill their own selfish ends. Bhal Sahib, noting decadence in the Panthic leadership, had himself remarked a few years before his death:<br />
<br />
"...This is the beginning of the end of all these decadent parties and religious <br />
organizations. New blood and newly inspired political organizations alone will deliver goods <br />
in the future..."10<br />
<br />
<br />
His life story thus explicitly brings out that, as Dr. Tarlochan Singh puts it:<br />
<br />
"...He was a God-intoxicated man, consumed with religious enthusiasm in the literal sense of<br />
the word and 'holding God within' as one would say; yet he was a practical leader capable <br />
of dedicated service to humanity and his country. His faith and virtues were near allied and <br />
mutually indispensable...With astounding faith and stoicism he suffered all his life for the <br />
ideals which form the cornerstone of Sikhism such as Freedom, Justice, Equality and Truth."11 <br />
<br />
<br />
Throughout his life, everything he did reveals his integrity of character and faith, absolute lack of ego, and extremely disciplined and spiritually enlightened life based on the Code of Conduct enunciated by the Satguru.<br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Narinder Singh Sall''' "Brief Biological Sketch of Bhai Sahib Randhir Singh"</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhai_Randhir_Singh&diff=4779
Bhai Randhir Singh
2005-09-02T12:39:27Z
<p>Manvirsingh: </p>
<hr />
<div><br />
== '''Bhai Randhir Singh''' (1878 - 1961) ==<br />
''Taken from http://www.sikh-history.com/sikhhist/personalities/bhai_randhir_singh.html''<br />
<br />
<br />
http://www.tapoban.org/pics/bhai-saahib.jpg<br />
''Bhai Sahib, Bhai Randhir Singh ji''<br />
<br />
<br />
Bhai Sahib, Bhai Randhir Singh ji, whose original name before baptism and initiation into the Khalsa fold was Basant Singh, was born in the village of Narangwal in the Ludhiana District of Punjab on July 7, 1878, to a family of a very noble and devout heritage. His father, S. Natha Singh, was a learned scholar of Punjabi, Urdu, Persian and English, who initially worked as a District Inspector of Schools but later rose to the rank of a Judge in the High Court of the State of Nabha. As a Judge, he became well known for combining justice with mercy, compassion and humanity. His mother, Sardarni Punjab Kaur, was a direct seventh-generation descendant of a very devout, eminent, and saintly Gursikh, Bhai Bhagtu, a very distinguished disciple of Sahib Sri Guru Arjan Dev Ji and Sri Guru Hargobind Sahib. Thus, Bhai Randhir Singh inherited scholarship and strength of mmd from his paternal side and qualities of piety and devotion from his maternal side.<br />
<br />
<br />
He had most of his early schooling in Nabha and his higher education at the prestigious Government and Foreman Christian Colleges at Lahore (in 1896-1900 A.D.), which was, at that time, the capital of the undivided Punjab State. He was not only an intelligent and diligent student with respect to his scholastic pursuits, but was also a good sportsman, having once served as a Captain for the College hockey team. He had a prodigious memory, a fact clearly revealed from the way he has reproduced details of the happenings during his prison life. In his autobiographical letters from prison, he has narrated his long conversations with the jail authorities minutely and distinctly narrated. In his various books on Sikh theology he quotes very appropriate verses from the Gurbani freely and with apparent ease. He had a deep insight and scholarly expertise in Punjabi, Brij Bhasha of Sri Dasam Granth, Persian, Urdu and English. He even distinguished himself as an Urdu and Punjabi poet during his college days.<br />
<br />
<br />
Even a cursory look at his life, as revealed from his autobiographical letters and related by his close prison and post-prison comrades, clearly shows that he was one of the very few Gursikhs of the century who had full and unfalterable conviction of his faith in the teachings of the Satguru, so much so that he staked his personal career, the safety and welfare of his wife and young children, his ancestral property and even his life in following the true path of Gurmat. He was one of the very few outstanding Sikhs of his time who, as one of the Panj Pyaras, blessed the so-called lowest caste people with the holy Amrit (Baptism of the Double Edged Sword). It may be recalled that those were the times when the Gurmat way of life had been almost completely overshadowed by Hindu orthodoxy or Brahminism. The Brahminic principle of untouchability regarding the low caste Hindus and Muslims had become ingrained in the minds of Sikhs to such an extent that the Sikhs would not even consider taking part in the Amrit ceremony in their company. Bhai Randhir Singh ji was one of the first few Sikhs of the 2Oth century who had the courage to be baptized along with a muslim, a well-known family of Maulvi Karim Baksh, whose Amrit Ceremony was arranged on a large Panthic scale on June 14, 1903. As a result, he was treated almost as an outcast by the Sikhs of his own village and even by some of his relatives; the priest of Sri Akal Takhat Sahib did not even let him offer Karrah Prasad and do Kirtan there. However, he remained steadfast in practicing whatever was ordained at the Baptismal ceremony, as well as what he understood from the Holy Sikh Scriptures and authentic Sikh traditions. In fact, the practice and preaching of the Sikh Code of Conduct strictly in accordance with the true Gurmat became his passion in life. Though he belonged to an aristocratic family, his simple way of life, his devotion to Gurmat, and his determination to live strictly in accordance with the Commandments of the Satguru, have very few parallels in the contemporary Sikh society. Throughout his life, he stuck steadfastly to the Code of Conduct enunciated by the Tenth Guru, even at the risk of losing his health and life.<br />
<br />
<br />
He had the firm belief that initiation into the Khalsa fold was not merely a ritual but meant a new birth into the Spirit of the Guru, provided that the ceremony is conducted strictly in accordance with the rules and procedures laid down by Guru Sahib. At the time of his own baptismal ceremony, a disturbing intrusion by an outsider caused confusion in his mind regarding the true Gurmantra. He felt that there was a Mystic Word prescribed as Gurumantra for the Sikhs which also formed the central theme of the Gurbani - a particular NAAM - and it was possible to repeat it with every breath. He firmly believed that only through constant repetition of, and meditation on, this Mystic Word could complete self realization and oneness with God be attained.<br />
<br />
<br />
He, therefore, yearned ardently for getting the Gurmantra directly from Sri Guru Granth Sahib and was also confident that he would be blessed with it. He believed Sri Guru Granth Sahib to be the real embodiment of the Ten Gurus and, therefore, prayed only to Guru Sahib for the Bliss of the Holy Naam. With this objective in view, he made a prayerful vow to accept that holy word as the True Gurmantra that was indicated in the first hymn he read or heard in the Gurudwara on one particular morning. If there was any indication of the popularly known Divine Name of Waheguru through such words as Wah or Guru, he would accept Waheguru as the True Naam prescribed for the Sikhs as Gurmantra. How his prayer was accepted, in what a glorious way Guru Sahib blessed him with the Gurmantra, and the technique of its constant repetition, is very beautifully narrated in his autobiographical letters:<br />
<br />
<br />
As soon as I entered the Gurdwara and bowed before Guru Granth Sahib,<br />
these words were being recited:<br />
<br />
'''Ve-muhtaja Ve-parvah'''<br />
'''Nanak Daas Kaho Gurvah.''' (Asa M. 5:376)<br />
<br />
Carefree and unconcerned is the Lord,<br />
Sayeth Nanak Speak GUR VAH.<br />
<br />
<br />
The words Kaho Gurvah had such a magnetic effect on my mind that immediately my every nerve and pore in the body became imbued with the thrilled music of the Mystic Word Waheguru... To my great surprise I saw some unseen hand wave the chowri over Guru Granth Sahib and in between the canopy and the Guru Granth Sahib, there flashed forth a wave of light forming itself into the divine word Waheguru and moving in space throughout the inside of the temple without any visible support.<br />
<br />
<br />
After attaining the true Gurmat Naam from Sri Guru Granth Sahib, he became determined and anxious to attain the Named One, the Lord God Himself. His desire turned into a poignant thirst, and he took to repeating the Naam continuously without any feeling of fatigue or wavering of mind. After attaining the stage of self-realization during which he saw his own soul to be quite distinct from his body, his thirst for seeing the Light of God Himself increased manifold. On the auspicious day of Sahib Sri Guru Nanak Dev ji's Prakash Utsav, in the year 1905, God revealed himself in all His Perfect Resplendence to him in the silence of the midnight meditation which he describes in one of his autobiographical letters as follows:<br />
<br />
<br />
God was now resplendently revealed within me... Ah! Blessed was my search today. I could see a sea of Divine Light flooding within me and outside me in shimmering resplendence... The more I was absorbed in it, the more wonderful and sublimely dazzling spiritual phenomenon were seen by my inner eyes which cannot be expressed in the language of our physical and earthly world... I could see right through the roof and walls of the room in which I was sitting. Right through the sky I could see space beyond space, all crystal clear and bathed in purity. The whole of the universe was filled with incomprehensible light which was penetrating me and enfolding me. The music of His Divine Presence filled my heart with Blissful joy. I could see all this clearly and visibly in a wide awake condition...3<br />
<br />
<br />
After these highly spiritual, mystical, and blissful experiences he resigned his Government job but did not become a hermit. He continued to tread the path of true Gumat which enjoins upon the Sikhs to continue to live in this world without being engrossed in it. He continued to perform his duties to his family and society. He took the initiative in clearing the malpractices in the various historical Gurdwaras. As a reformer, he was not deterred by the strength of the vested interests involved in their management. Once, at Gurdwara Fateh Garh Sahib on a holy occasion, he did not allow the recitation of Gurbani by an unholy and apostate Ragi Jatha, without caring for danger to his life. Again at Anandpur Sahib Gurdwara, on the occasion of Hola Mohalla Celebration, he did not tolerate the malpractices and immoral activities of the powerful management. Risking his own life, he successfully fought against the administration. It was for such deeds of Gurdwara reform that he has been referred to as the pioneer of the Gurdwara Reform Movement. A reference to his services in this respect was also made in the Hukam Namah bestowed upon him from Takht Sri Kesh Garh Sahib in 1905 (Appendix A).<br />
<br />
<br />
In 1914, when the British rulers razed the wall of the historical Gurdwara Rakab Ganj Sahib in New Delhi to beautify the surroundings of the then newly built Parliament House, it was Bhai Sahib Randhir Singh ji who not only was the first to protest publicly against this desecration of the Holy Shrine, but also to announce his specific plans to spearhead the agitation until the razed wall was restored. He was also instrumental in organizing two large Panthic Conferences in this connection, at Patti in District Amritsar, and at Lahore, to pass the Resolutions condemning the British action, and demanding the restoration of the razed wall. These conferences were the first of their kind after the British occupation of Punjab. It may be mentioned here that the Chief Khalsa Diwan, the only major Panthic Organization at that time, had expressed its willingness to side with the British Government.4<br />
<br />
<br />
Although his mind was never in politics, as a true Gursikh who cannot accept slavery and repression, he, along with the Ghadarite emigrants from USA and Canada, became an active participant in the armed revolt against the British Government for the country's freedom. In fact, he was the only outstanding leader from Punjab who, along with his companions, was a participant in this revolt. It is worth noting here that the top Hindu leader of the Indian National Congress, M. K. Gandhi, opposed this revolt and declared his support to the British Government in their First World War efforts, saying, "Was it not the duty of the slave, seeking to be free, to make the master's need his opportunity?...it was our duty to win their help by standing them in their need."5 Earlier the so-called Punjab Kesri, Lala Iajpat Rai, called these Ghadarite emigrants fanatics and dangerous to the national cause.6<br />
<br />
<br />
BThe revolt failed due to leakage of plans by traitors from within, and he and his companions were arrested on May 9, 1915 and tried in what is commonly known as the Second Lahore Conspiracy case. However, his love for the country's freedom arose solely from the ideals of the Sikh Dharma, and whatever he did for the country he did primarily as a true Gursikh and not merely as a political freedom fighter. He was sentenced to life imprisonment in 1916 and his property confiscated. He was only 38 years old with a wife and three young children. The eldest ten year old daughter could not bear this separation from her dear father and died within a month of his imprisonment. His son Balbir Singh was only six years old, and his daughter Daler Kaur was just two.7<br />
<br />
<br />
During his prison term of over 15 years, he faced unprecedented sufferings. This was not for any political or personal reasons, but only for his determination to live strictly in accordance with the Khalsa Code of Conduct made known to him at the time of initiation into the Khalsa fold. In Multan jail, one of the hottest places in India (now in W. Pakistan) with temperatures going up to 122°F in May and June, he remained without food and water continuously for 40 days. This was because he was not allowed to prepare his food himself according to the Gurmat principles and he would not take food prepared by non-Amritdharis. He was chained to iron gates in the open for many days to face the scorching heat of the sun and bear the brunt of hot winds. At night he was put into a 6' x 4' cell without ventilation. This is only one instance of the many tortures inflicted upon him. He had to bear such terrible sufferings in prison that twice he was given up for dead even by members of his own family. Even after suffering such inhuman tortures, he remained steadfast in his beliefs and never once wavered from following strictly the Khalsa Code of Conduct. When the Khalsa Panth came to know of his tortuous sufferings, the whole Panth observed February 1, 1923 as a special day of prayer for him in particular and for other suffering Sikh prisoners in general.<br />
<br />
<br />
Prior to his release from prison in Lahore, the well-known Shaheed Bhagat Singh, who was waiting execution in the same prison, expressed a desire to have Bhai Sahib's darshan before his death. On being approached, Bhai Sahib refused to see him saying "...he has violated the basic tenets of Sikhism by shaving off his hair and hence I do not want to see him." Bhagat Singh was quick to express his repentance and also confessed that he, in fact, was an atheist at heart. He further told Bhai Sahib that even then, perhaps, he would have kept the Sikh appearance, but if he had done that he would have lost the friendship and sympathy of his Hindu comrades and would not have received so much publicity in the press. After a two hour meeting with Bhai Sahib, he became a true Sikh at heart and later went to the gallows as a true believer in Sikhism.<br />
<br />
<br />
Soon after his release in 1930, Bhai Sahib was honored by Sri Akal Taldit Sahib with a Hukumnamah and a robe of honor, recognizing his steadfastness in faith and selfless sacrifices (Appendix A). He is the second person to have been honored by Sri Akal Takht Sahib during this century, the other person being Baba Kharak Singh, the renowned Panthic leader of the late twenties. Afterwards, the other three Takhts also honored him in the same way, thus making him the only single person to have been honored from all the original four Takhts in the last hundred years of Sikh history. (Damdama Sahib was declared the fifth Takhat later). Robes of honor and a gold medallion were also sent to him by the Sikhs of U.S.A. and Canada. He was selected as one of the Panj Pyaras to inaugurate the Kar Seva of the sarover of Gurdwara Tarn Taran Sahib, and to lay the foundation stones of the new buildings of the Gurdwaras at Panja Sahib and Shahidganj Nankana Sahib, besides those of the Bungas at Patna Sahib and Kavi Darbar Asthan at Paonta Sahib.<br />
<br />
<br />
After his release from prison, he lived for over thirty years during which time he travelled throughout the country and propagated the true Gursikh way of life through Gurbani Kirtan and Paath. A large number of ardent seekers of the true path of Sikhism were drawn to him magnetically, and he directed them to and brought them in direct touch with the infinite wealth of Gurbani. In this way, the Akhand Kirtani Jatha came to be formed. According to him, the principles of life pointed out in Gurbani and prescribed in the Khalsa Code of Conduct are not merely ideals but downright practical. He himself conformed to and lived in accordance with these principles in letter and spirit, even in the midst of the most unfavorable and tortuous circumstances of jail life. It is now a fact of history that his bold stand and endurance of untold sufferings for retaining the Sikh symbols in jail resulted in the amendment of the Jail Manual, which permits all the Sikh prisoners to wear Turban, Kachhehra and Karra in jail. Prior to that time, they were forced to wear caps and Longoties and were deprived of the Karra.<br />
<br />
<br />
He wrote about two dozen books on Sikh theology, philosophy and the true Sikh way of life (Appendix B). Of these, the most well-known is his AUTOBIOGRAPHY, a collection of his letters written from prison during his sixteen years of imprisonment. This book reveals his personal spiritual experiences of the highest state of divine illumination. According to Bhai Sahib Vir Singh, these experiences "...will give convincing testimony of the fact that our faith, the contemplation and remembrance of the divine Name has now been tested by an experiment in the crucible of his own self by a scholar educated and trained in Western lore."8 It also reveals that his whole life has been a saga of suffering in which he never for a moment left his deep faith and devotion to God and His Word.<br />
<br />
<br />
With regard to his other books, it may safely be said that during the current century, he is perhaps the only writer on Sikh theology who has written comprehensively, and with the confidence arising out of first-hand personal experiences of the highest state of Divine illumination, on such subjects as Anhad Shabad (Unstruck Limitless Music), Gurmat Karam Philosophy (Law of Karma), Sach Khand Darshan (Vision of the Realm of the Truth), Jyot-Vigas (The Revelation of Light), Andithi Dunya (The Unseen World), etc. Dr. Tarlochan Singh rightly says that "...In his writings we find the glow of his mystic experiences, his intellectual certainty and the metaphysical clarity of his theology."<br />
<br />
<br />
The steadfastness of his character, conviction of his faith, and firmness in his allegiance to the high Sikh traditions are revealed from another remarkable incident in his life. Before his imprisonment, he was an intimate friend of Babu Teja Singh of Bhasaur and was also instrumental in establishing Panch Khalsa Diwan at Bhasaur in association with him. Babu Teja Singh was then quite a dynamic personality amongst the Sikhs and was a leading figure in the Singh Sabha resurgence. The Panthic Conference, where Bhai Sahib had taken Amrit along with Maulvi Karim Baksh and his family, was also organized by Babu Teja Singh. Hence both of them had become close friends. However, as Babu Teja Singh became a British Government loyalist, Bhai Sahib stopped working in association with him. During the period of Bhai Sahib's internment, Babu Teja Singh had been excommunicated from the Panth.<br />
<br />
<br />
After Bhai Sahib's release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji's visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:<br />
<br />
"Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble <br />
servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to <br />
have the chance of meeting with you and talking together. But I was deeply pained when I <br />
learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht. <br />
What is even more distressing, you continue to disregard the authority of the Panth. It is <br />
now my request that you should be obedient to the Command of the Guru Panth and return to its <br />
shelter. Then we shall meet like brothers. It is my hope that you will accede to my request <br />
and thereby please the hearts of all of us. I am confident that you will not defy the Guru <br />
Panth and will abide by the tradition coming down through generations. Your sincere well <br />
wisher (s) Randhir Singh"9 <br />
<br />
<br />
Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib.<br />
<br />
<br />
This very brief sketch of his life given above brings out clearly that he lived the life of the highest concept of man evolved in about two and a half centuries by Sahib Sri Guru Nanak Dev Ji in his ten manifestations. In spite of all these high spiritual achievements, he always remained humble and full of humility. He made stupendous sacrifices but never publicized them. He never felt hatred against even his adversaries who inflicted on him all types of tortures as he took all this as the Will of the Guru. He had a sizable group of associates attending and performing Kirtan at the Akhand Kirtan Samagams, but he did not organize them into a separate sect nor establish a separate Dera or Ashram as done by many other saints. He even refused to nominate anyone to head the Jatha as his successor and instructed that all the matters of importance and urgency be decided by the Panj Pyaras selected by the Sangat for that purpose.<br />
<br />
<br />
He never even requested the Government of the Independent India to release his land, which had been confiscated by the British Government at the time of his arrest, and held in possesion by the Indian Government until 1950. No pension or benefit as a freedom fighter was given to him or his family. This was because he would not personally seek any favour from anyone, not even the Government of free India, as a reward for his sacrifices in the freedom struggle.<br />
<br />
<br />
Right from 1900 A.D., Bhai Sahib Randhir Singh ji had been a very well-known personality among the luminaries of the Sikh Panth. During the days of Baba Kharak Singh's leadership, he was always at the center of all religious and political activities of the Sikhs. However, after 1947, Akali Dal leaders started sidetracking him as well as Baba Kharak Singh, treating both as un-persons. This was mainly because, in their company, the Akali and other leaders could not afford to fulfill their own selfish ends. Bhal Sahib, noting decadence in the Panthic leadership, had himself remarked a few years before his death:<br />
<br />
"...This is the beginning of the end of all these decadent parties and religious <br />
organizations. New blood and newly inspired political organizations alone will deliver goods <br />
in the future..."10<br />
<br />
<br />
His life story thus explicitly brings out that, as Dr. Tarlochan Singh puts it:<br />
<br />
"...He was a God-intoxicated man, consumed with religious enthusiasm in the literal sense of<br />
the word and 'holding God within' as one would say; yet he was a practical leader capable <br />
of dedicated service to humanity and his country. His faith and virtues were near allied and <br />
mutually indispensable...With astounding faith and stoicism he suffered all his life for the <br />
ideals which form the cornerstone of Sikhism such as Freedom, Justice, Equality and Truth."11 <br />
<br />
<br />
Throughout his life, everything he did reveals his integrity of character and faith, absolute lack of ego, and extremely disciplined and spiritually enlightened life based on the Code of Conduct enunciated by the Satguru.<br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Narinder Singh Sall''' "Brief Biological Sketch of Bhai Sahib Randhir Singh"</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Jito&diff=6628
Mata Jito
2005-09-02T12:27:39Z
<p>Manvirsingh: /* '''Mata Jito'''/Sundari Ji */</p>
<hr />
<div><br />
== '''Mata Jito'''/Sundari Ji ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
<br />
Mata JITO JI was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became Mata Sundari ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
<br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Sundari&diff=7962
Mata Sundari
2005-09-02T12:27:10Z
<p>Manvirsingh: </p>
<hr />
<div><br />
== Mata Jito ji/'''Sundari Ji''' ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
<br />
Mata Jito Ji was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became MATA SUNDARI ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
<br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Jito&diff=4778
Mata Jito
2005-09-02T12:24:19Z
<p>Manvirsingh: /* '''Mata Jito'''/Sundari Ji */</p>
<hr />
<div><br />
== '''Mata Jito'''/Sundari Ji ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
<br />
Mata JITO JI was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became Mata Sundari ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
On 30th March 1699, Guru Gobind Singh created Khalsa at Anandpur. He declared that this Khalsa will be both Saints as well as Soldiers. When Gobind Singh was preparing amrit (nectar) for initiating the Khalsa, on this occasion , stirring clean water in an iron bowl with a khanda or double-edged sword, Mata Sundari ji, as the tradition goes, came with sugar crystals (Patasha) which were dropped into the vessel at the Guru's bidding. Sweetness was thus added to the alchemy of steel. Mata Sundari ji was the first Khalsa Woman. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
<br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Jito&diff=4777
Mata Jito
2005-09-02T12:23:42Z
<p>Manvirsingh: /* '''Mata Jito'''/Sundari Ji */</p>
<hr />
<div><br />
== '''Mata Jito'''/Sundari Ji ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
<br />
Mata JITO JI (short for 'Ajit Kaur') was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became Mata Sundari ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
On 30th March 1699, Guru Gobind Singh created Khalsa at Anandpur. He declared that this Khalsa will be both Saints as well as Soldiers. When Gobind Singh was preparing amrit (nectar) for initiating the Khalsa, on this occasion , stirring clean water in an iron bowl with a khanda or double-edged sword, Mata Sundari ji, as the tradition goes, came with sugar crystals (Patasha) which were dropped into the vessel at the Guru's bidding. Sweetness was thus added to the alchemy of steel. Mata Sundari ji was the first Khalsa Woman. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
<br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Jito&diff=4776
Mata Jito
2005-09-02T12:23:25Z
<p>Manvirsingh: /* '''Mata Jito'''/Sundari Ji */</p>
<hr />
<div><br />
== '''Mata Jito'''/Sundari Ji ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
<br />
Mata JITO JI (short for 'Ajit Kaur') was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became Mata Sundari ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
On 30th March 1699, Guru Gobind Singh created Khalsa at Anandpur. He declared that this Khalsa will be both Saints as well as Soldiers. When Gobind Singh was preparing amrit (nectar) for initiating the Khalsa, on this occasion , stirring clean water in an iron bowl with a khanda or double-edged sword, Mata Sundari ji, as the tradition goes, came with sugar crystals (Patasha) which were dropped into the vessel at the Guru's bidding. Sweetness was thus added to the alchemy of steel. Mata Sundari ji was the first Khalsa Woman. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Mata_Jito&diff=4775
Mata Jito
2005-09-02T12:23:09Z
<p>Manvirsingh: </p>
<hr />
<div><br />
== '''Mata Jito'''/Sundari Ji ==<br />
''Taken from http://www.sikh-history.com/sikhhist/gurus/matajito.html''<br />
<br />
Mata JITO JI (short for 'Ajit Kaur') was ji was the wife of Guru Gobind Singh ji (1666-1708), the daughter of Bhai Ram Saran, a Kumarav Khatri of Bijvara, in present-day Hoshiarpur district of the Punjab. She was married to Guru Gobind Singh at Anandpur on 4 April 1684. The father-in-law had desired that the bridegroom should come at the head of a marriage party to Lahore where the ceremony should be performed with due dignity. <br />
<br />
<br />
The fateful events leading to the martyrdom of Guru Tegh Bahadur ji intervened, and in the changed circumstances it was not possible for the young Guru to go to Lahore. Therefore a temporary encampment was raised near the village of Basantgarh, 10 km north of Anandpur, and named Guru ka Lahore where the nuptials were held on 23 Har 1734 Bk/21 June 1684. Mata Jito ji became Mata Sundari ji after marriage as was the custom in Punjabi families. <br />
<br />
<br />
On 30th March 1699, Guru Gobind Singh created Khalsa at Anandpur. He declared that this Khalsa will be both Saints as well as Soldiers. When Gobind Singh was preparing amrit (nectar) for initiating the Khalsa, on this occasion , stirring clean water in an iron bowl with a khanda or double-edged sword, Mata Sundari ji, as the tradition goes, came with sugar crystals (Patasha) which were dropped into the vessel at the Guru's bidding. Sweetness was thus added to the alchemy of steel. Mata Sundari ji was the first Khalsa Woman. <br />
<br />
<br />
Four sons were born to Mata Jito ji/Sundari ji - Baba Ajit Singh ji, Baba Jujhar Singh ji (14 March 1691), Baba Zorawar Singh ji (17 November 1696) and Baba Fateh Singh ji (25 February 1699). Mata Sundari Ji raised her four sons on the martyrdom tales of their grandfather Guru Tegh Bahadur ji and great great grandfather Guru Arjan Dev ji. She told them a Sikh never runs from a battle field. It was because of her teachings that all her three sons attained Martyrdom Baba Jujhar Singh ji when was only 15 years old fighting with Mughals at Chamkaur, Baba Zorawar Singh ji and Baba Fateh Singh ji who were only 9 and 6 years old at the hands of Wazir Khan, Mughal Governor of Sarhind, when the young Sahibzades would not convert to Islam. Consequent upon the evacuation of Anandpur on the night of 5-6 December 1705, Mata Sundari ji, along with Mata Sahib Devan (who adopted the name 'Sahib Kaur' after recieving Amrit), was escorted by Bhai Mani Singh ji to Delhi. <br />
<br />
<br />
She rejoined Guru Gobind Singh in 1706 at Talvandi Sabo, where she heard the news of the martyrdom of her sons also of the death of her aged mother-in-law, Mata Gujari Kaur ji. She went back to stay at Delhi while Guru Gobind Singh left Talvandi Sabo for the South. At Delhi, Mata Sundari ji adopted a young boy whom she named Ajit Singh because of his resemblance to her own late son, Sahibzada Ajit Singh ji. After the passing away of Guru Gobind Singh ji at Nanded in October 1708, the Sikhs looked up to her for guidance. She appointed Bhai Mani Singh ji to manage the sacred shrines at Amritsar and also commissioned him to collect the writings of Guru Gobind Singh ji. She also issued under her own seal and authority hukamnamas to sangats. The hukamnamas since discovered and published bear dates between 12 October 1717 and 10 August 1730. <br />
<br />
<br />
Mata Sundari ji was disappointed in her adopted son, Ajit Singh. Emperor Bahadur Shah treated him as the successor of Guru Gobind Singh ji, called him to his court and gave him a robe of honour in September 1710. This went to his head and he started living in style as a courtier. He grew arrogant and haughty even towards Mata Sundari who disowned him, and migrated to Mathura. Ajit Singh was later convicted for murder and was put to death on 18 January 1725. Mata Sundari ji returned to live in Delhi where she ,died in 1747. A memorial in her honour stands in the compound of Gurdwara Bala Sahib, New Delhi. <br />
<br />
<br />
<br />
'''Article taken from this book. <br />
Encyclopedia of Sikhism''' edited by Harbans Singh ji. <br />
'''NOTE:''' (based on the following results on the research by Dr. Gurbaksh Singh ji)<br />
<br />
<br />
The wrong impression that the Guru had more than one wife was created by those writers who were ignorant of Punjabi culture. Later authors accepted those writings indicating more than one marriage of the Guru and presented it as a royal act. During those days kings, chiefs, and other important people usually had more than one wife as a symbol of their being great and superior to the common man. Guru Gobind Singh ji, being a true king, was justified in their eyes to have had more than one wife. This is actually incorrect. In Punjab, there are two and sometimes three big functions connected with marriage, i.e., engagement, wedding, and Muklaawaa. Big gatherings and singings are held at all these three functions. In many cases, the engagement was held as soon as the person had passed the infant stage. Even today engagements at 8 to 12 years of age are not uncommon in some interior parts of India. The wedding is performed a couple of years after the engagement. After the wedding, it takes another couple of years for the bride to move in with her in laws and live there. This is called Muklaawaa. A dowry and other gifts to the bride are usually given at this time of this ceremony to help her to establish a new home. Now, the wedding and Muklaawaa are performed on the same day and only when the partners are adults. <br />
<br />
<br />
A big befitting function and other joyful activities were held at Anand Pur, according to custom, at the time of the engagement of the Guru. The bride, Mata Jeeto Ji, resided at Lahore, which was the capital of the Mughal rulers who were not on good terms with the Gurus. When the time for the marriage ceremony came, it was not considered desirable for the Guru to go to Lahore, along with the armed Sikhs in large numbers. Furthermore, it would involve a lot of traveling and huge expenses, in addition to the inconvenience to the Sangat, younger and old, who wished to witness the marriage of the Guru. Therefore, as mentioned in the Sikh chronicles, Lahore was 'brought' to Anand Pur Sahib for the marriage instead of the Guru going to Lahore. A scenic place a couple of miles to the north of Anand Pur was developed into a nice camp for the marriage. This place was named Guru Ka Lahore. Today, people are going to Anand Pur visit this place as well. The bride was brought to this place by her parents and the marria ge was celebrated with a very huge gathering attending the ceremony. <br />
<br />
<br />
The two elaborate functions, one at the time of engagement and the other at the time of the marriage of the Guru, gave the outside observers the impression of two marriages. They had reason to assume this because a second name was also there, i.e., Mata Sundari Ji. After the marriage, there is a custom in the Panjab of giving a new affectionate name to the bride by her inlaws. Mata Jeeto Ji, because of her fine features and good looks, was named Sundari (beautiful) by the Guru's mother. The two names and two functions gave a basis for outsiders to believe that the Guru had two wives. In fact, the Guru had one wife with two names as explained above. Some historians even say that Guru Gobind Singh ji had a third wife, Mata Sahib Kaur. In 1699, the Guru asked her to put pataasas (puffed sugar) in the water for preparing Amrit when he founded the Khalsa Panth. Whereas Guru Gobind Singh ji is recognized as the spiritual father of the Khalsa, Mata Sahib Kaur ji is recognized as the spiritual mother of the Khalsa. People not conversant with the Amrit ceremony mistakenly assume that Mata Sahib Kaur ji was the wife of Guru Gobind Singh ji. As Guru Gobind Singh ji is the spiritual but not the biological father of the Khalsa, Mata Sahib Devan ji is the spiritual mother of the Khalsa, Mata Sahib Devan is the spiritual mother of the Khalsa but not the wife of Guru Gobind Singh. From ignorance of Punjabi culture and the Amrit ceremony, some writers mistook these three names of the women in the life of Guru Gobind Singh as the names of his three wives. Another reason for this misunderstanding is that the parents of Mata Sahib Devan, as some Sikh chronicles have mentioned, had decided to marry her to Guru Gobind Singh ji. When the proposal was brought for discussion to Anandpur, the Guru had already been married. Therefore, the Guru said that he could not have another wife since he was already married. The dilemma before the parents of the girl was that, the proposal having become public, no Sikh would be willing to marry her. The Guru agreed for her to stay at Anand Pur but without accepting her as his wife. The question arose, as most women desire to have children, how could she have one without being married. The Guru told, "She will be the "mother" of a great son who will live forever and be known all over the world." The people understood the hidden meaning of his statement only after the Guru associated Mata Sahib Devan with preparing Amrit by bringing patasas. It is, therefore, out of ignorance that some writers consider Mata Sahib Devan as the worldly wife of Guru Gobind Singh. <br />
<br />
<br />
--------------------------------------------------------------------------------<br />
<br />
BIBLIOGRAPHY <br />
<br />
Copyright © '''Harbans Singh''' "The encyclopedia of Sikhism. "</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Gurmantra&diff=7954
Gurmantra
2005-09-02T12:10:51Z
<p>Manvirsingh: /* “Vaheguru '''Gurmantra''' Hai...” */</p>
<hr />
<div><br />
== “Vaheguru '''Gurmantra''' Hai...” ==<br />
By Manvir Singh Khalsa, UK<br />
<br />
<br />
'''“mehlaa: 5 paaprriaa pachhaarr baann sachaavaa sunn kai.''' <br />
'''gur mantrraa chitaar naanak dukh na theeve-ee”'''<br />
- Fifth Mehl: Take aim with the arrow of Truth, and shoot down sin. <br />
Cherish the Words of the Guru's Mantra, O Nanak, and you shall not suffer in pain. 2. <br />
(Ang 521, SGGS)''<br />
<br />
<br />
<br />
Mantra is a Sanskrit word, simply meaning "incantation". Just as the fragrance is infused in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantra. The Akhree or the letter form of Mantra is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantra is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity.<br />
<br />
<br />
'''"panche shabad vaje mat gurmat vaddbhaagee anhad vajiaa.''' <br />
'''aanand mool raam sabh dekhiaa gur shabadee govind gajiaa. "'''<br />
- The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru's Teachings;<br />
by great good fortune, the Unstruck Melody resonates and resounds. <br />
I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, <br />
the Lord of the Universe is revealed. <br />
(Kaanrra, Ang 1315, SGGS)<br />
<br />
<br />
<br />
By chanting a Mantra we try to invoke the Pure Being who resides within. Thus, the Mantra is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantra will open a person to themselves — it will bring the person face to face with the Divine Light within.<br />
<br />
<br />
'''"mantr tantr aukhad punehchaar. har har naam jeea praan adhaar."''' <br />
- (To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantra, Naam is Tantra (magic), <br />
Naam is the all-curing medicines and Naam is the act of atonement. <br />
The Name of the Lord, Har, Har, is the Support of the soul and the breath of life. <br />
(Guarree, Ang 184, SGGS) <br />
<br />
<br />
<br />
The Mantras for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantras are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantras of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or Praans, easy to remember and more suitable for concentration and remembrance. <br />
<br />
<br />
'''"satgur mantr deeo har naam. eh aasar pooran bhe-e kaam.2."'''<br />
- The True Guru has given me the Mantra of the Lord's Name. <br />
By this Support, my affairs have been resolved. ||2|| <br />
(Gaurree, Ang 196, SGGS)<br />
<br />
<br />
'''"kahu kabeer akhar due bhaak. hoegaa khasam ta le-egaa raakh.3.33."'''<br />
- Says Kabeer, chant the two letters of the Lord's Name <br />
(Baba Kabeer Ji’s Mantra was ‘Raam’: the Gurmukhi letters ‘Raaraa’ plus ‘Mammaa’). <br />
If He is your Lord and Master, He will protect you. ||3||33|| <br />
(Gaurree, Ang 329, SGGS)<br />
<br />
<br />
<br />
Guru Ji imparts self-knowledge (aatam giaan), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantra’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbaani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piaare and Guru Granth Sahib Ji’. <br />
<br />
<br />
<br />
‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantra for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantra has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanskaar). The Panth Sikh Rehat Maryada describes this:<br />
''“(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…” (Article XXIII, Chapter XIII)''<br />
<br />
<br />
'''"saas saas saas hai jete gurmat naam samaare. saas saas jaae naamai bin so birthaa saas bikaare.7."'''<br />
- With as many breaths as I have, I chant the Naam, under Guru's Instructions. <br />
Each and every breath which escapes me without the Naam - that breath is useless and corrupt. ||7|| <br />
(Nat Naraayan, Ang 980, SGGS)<br />
<br />
<br />
Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states:<br />
''“(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru’ (Wondrous Destroyer of darkness).”''<br />
<br />
<br />
<br />
The Gurmantra is also referred as “Beej Mantra”, meaning the seed Mantra, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karnee’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru” (vwihgurU) appears thirteen times and the word “Vahguru” (vwhgurU) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru” in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fateh”, beside the traditional “Ik Ounkaar Satgur Prasaad” at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Jee Ka Khalsa Vaheguru Ji Kee Fateh”. <br />
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As briefly mentioned, the word “Vaheguru” is made up of two word “Vaah(e)” and “Guru”. “Vaah” or “Vaahe” is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous” or “wonderful”. “Guru” derives from two words. “Gu” means darkness, and “Ru” (‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being.<br />
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The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for example:<br />
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'''"gagan mai thaal rav chand deepak bane tarikaa manddal janak motee.''' <br />
'''dhoop malaanlo pavann chavro kare sagal banraae phoolant jotee.1."'''<br />
- In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. <br />
The fragrance of sandalwood is the incense, the wind is the fan, <br />
and all the vegetation are flowers in offering to You, O Luminous Lord. ||1|| <br />
(Dhanaasree, Ang 663, SGGS)<br />
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'''"kete pavann paannee vaisantar kete kaan mahes.''' <br />
'''kete barme ghaarrat gharreeahi roop rang ke ves."'''<br />
- So many winds, waters and fires; so many Krishnas and Shivas. <br />
So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours. <br />
(Ang 7, SGGS)<br />
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'''"vismaad naad vismaad ved."'''<br />
- Wondrous is the sound, wondrous is the wisdom… <br />
(Aasa Di Vaar, Ang 463, SGGS)<br />
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Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with: <br />
'''"vismaad nerrai vismaad door. vismaad dekhai haajraa hajoor.''' <br />
'''vekh viddaann rehiaa vismaad. naanak bujhann poorai bhaag.1."'''<br />
- Wonderful is closeness, wonderful is distance. <br />
How wonderful to behold the Lord, ever-present here. <br />
Beholding His wonders, I am wonder-struck. <br />
O Nanak, those who understand this are blessed with perfect destiny. ||1|| <br />
(Aasa, Ang 464, SGGS)<br />
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Following on Guru Ji says in the next Salokh in Aasa Di Vaar:<br />
'''"bhai vich pavann vahai sadvaao. bhai vich chalhe lakh dareeaao."'''<br />
- In the Lord’s fear, the wind and breezes ever blow. <br />
In the Lord’s fear, thousands of rivers flow. <br />
(Aasa, Ang 464, SGGS)<br />
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Gurbaani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience to the Divine Law, which the Divine Creator alone is exempt from.<br />
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In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, is the conveys wonder at the limitlessness of space:<br />
'''"ketaa taann suaalihu roop. ketee daat jaanai kaunn koot. keetaa pasaao eiko kavaao.''' <br />
'''tis te hoe lakh dareeaao. kudrat kavann kahaa veechaar.''' <br />
'''vaariaa naa jaavaa eik vaar. jo tudh bhaavai saaee bhalee kaar.''' <br />
'''too sadaa salaamat nirunkaar.16."'''<br />
- ...What power! What fascinating beauty! And what gifts! Who can know their extent? <br />
You created the vast expanse of the Universe with One Word Hundreds of thousands of rivers began to flow. <br />
How can Your Creative Potency be described? I cannot even once be a sacrifice to You. <br />
Whatever pleases You is the only good done, You, Eternal and Formless One! ||16|| <br />
(Ang 3, SGGS)<br />
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The17th –19th Paurees (Stanzas) of Japji Sahib, each begin with '''‘Asankh’''', meaning "Countless” is uttered in the same feeling of wonder and awe.<br />
'''"asankh jap asankh bhaao. asankh poojaa asankh tap taao."'''<br />
- Countless meditations, countless loves. <br />
Countless worship services, countless austere disciplines... <br />
(Ang 3, SGGS)<br />
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The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description. <br />
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'''"eik jeeh gunn kavan bakhaanai. sehas phanee sekh ant jaanai.''' <br />
'''navtan naam japai din raatee ek gunn naahee prabh kehi sangaa.16."'''<br />
- Even the thousand-headed serpent does not know Your limit. <br />
One may chant new names for You day and night, but even so, <br />
O God, no one can describe even one of Your Glorious Virtues. ||16|| <br />
(Maaroo, Ang 1083, SGGS)<br />
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Sri Guru Gobind Singh Ji, the Tenth Nanak, says in Jaap Sahib: <br />
'''"tav sarab naam kathai kavan karam naam barnat sumat.1."'''<br />
- No one can tell all the Names of the Lord, who is called by special Name by the wise, <br />
according to His excellences and doings. ||1|| <br />
(P. 2, Dasam Granth)<br />
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The Fourth Nanak, Guru Raam Daas Ji says:<br />
'''"har har naam asankh har har ke gun kathan na jaahi."'''<br />
- The Names of the Lord, Har, Har, are countless. <br />
The Glorious Virtues of the Lord, Har, Har, cannot be described. <br />
(Kaanrraa, Ang 1316, SGGS)<br />
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Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru” means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kaliaann-saroop). <br />
'''"surag peiaal mirat bhooa manddal sarab samaano eikai ouhee.''' <br />
'''shiv shiv karat sagal kar jorhi sarab meiaa thaakur teri dohee.1."'''<br />
- In the heavenly paradise, in the nether regions of the underworld, <br />
on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. <br />
Everyone calls upon You with their palms pressed together, <br />
saying, "Shiva, Shiva" (meaning ‘the Giver of goodness and peace’). <br />
O Merciful Lord and Master, everyone cries out for Your Help. ||1|| <br />
(Gaurree, Ang 207, SGGS)<br />
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'''"guroo sikh sikh guroo hai gur updes chalaae.''' <br />
'''raam naam mant hirdai devai, naanak milann subhaae.8.2.9."'''<br />
- The Guru's Sikh, and the Sikh's Guru, are one and the same; <br />
both spread the Guru's Teachings. <br />
The Mantra of Raam Naam, the Lord's Name is enshrined within the heart, <br />
O Nanak, and we merge with the Lord so easily. ||8||2||9|| <br />
(Aasa, Ang 444, SGGS)<br />
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Gurbaani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc. <br />
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'''"saas saas simarhu gobind. man antar ke utrai chind."'''<br />
- With each and every breath, meditate in remembrance on the Lord of the Universe, <br />
and the anxiety within your mind shall depart. <br />
(Gaurree, Ang 295, SGGS)<br />
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'''"so prabh nerai hoo te nerai.''' <br />
'''simar dhiaae gaae gun gobind din rain saajh saverai.1.rahaao."'''<br />
- Vaheguru is the nearest of the near. <br />
Remember Him, meditate on Him, and sing the Glorious Praises of the Lord of the Universe, <br />
day and night, evening and morning. ||1||Pause|| <br />
(Devgandhaaree, Ang 530, SGGS)<br />
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Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the realised Bhattas (Bards) in their Baani. It was also mentioned in the writings of Bhai Gurdaas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’. <br />
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'''"vaaheguroo, vaaheguroo, vaaheguroo, vaahe jeeo.''' <br />
'''kaval nain, madhur bain, kott sain sang sobh, kehat ma jasod jishi, dehee bhaat khaahi jeeo.'''<br />
'''dekh roop, at anoop, moh mahaa mag bhe-ee, kinkanee shabad jhanatkaar khel paahi jeeo.''' <br />
'''kaal kalam hukam haath, kahahu kaun mett sakai, ees bam(h), g(h)aan dh(h)aan dharat heeai chaahi jeeo.'''<br />
'''sat saach sree nivaas, aad purakh sadaa tuhee,''' <br />
'''vaaheguroo, vaaheguroo, vaaheguroo, vaahe jeeo.1.16."'''<br />
- ”Vaheguru”, “Vaheguru”, “Vaaheguru”, “Vaahe Jee-o”, Wow! Wow! O Beloved! I am a sacrifice! <br />
You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. <br />
(For me it is You who) Mother Yashoda invited and said, “O son (come), eat yoghurt and rice.” <br />
Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, <br />
(Mother Yashoda) was intoxicated with delight. <br />
(O person!) Death's pen and command are in Your hands. <br />
Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. <br />
O Vaheguru, You are forever True, the Home of Excellence, the Primal Supreme Being. <br />
“Vaheguru”, “Vaheguru”, “Vaheguru”, “Vaahe Jee-o”. ||1||6|| <br />
(Ang 1402, SGGS)<br />
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'''"keeaa khel bad mel tamaasaa vaaheguroo teree sabh rachnaa.''' <br />
'''too jal thal gagan payaal poor rah(h)aa amrit te meethe jaa ke bachnaa.''' <br />
'''maanhi brahmaadik rudraadik kaal ka kaal nirunjan jachnaa.''' <br />
'''gur prasaad paaeeai parmaarath satsangat setee man kachnaa.''' <br />
'''keeaa khel bad mel tamaasaa vaahguroo teree sabh rachnaa.3.13.42."'''<br />
- You have formed and created this play, this great game; O “Vaheguru”, this is all Your creation. <br />
You are pervading and permeating the water, land, skies and nether regions; <br />
Your Words are sweeter than Ambrosial Nectar. <br />
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. <br />
By Guru's Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Company. <br />
You have formed and created this play, this great game. O “Vahguru”, this is all Your making. ||3||13||42|| <br />
(Ang 1403, SGGS)<br />
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'''"sevak kai bharpoor jug jug vaahguroo sabh sadkaa.''' <br />
'''nirunkaar prabh sadaa salaamat kehi na sakai ko-oo too kad kaa.''' <br />
'''brahmaa bisan sire tai aganat tin kau mohu bhayaa man mad kaa.''' <br />
'''chavraaseeh lakh jon upaaee rijak deeaa sabh hoo kau tad kaa.''' <br />
'''sevak kai bharpoor jug jug vaahguroo teraa sabh sadkaa.1.1"'''<br />
- Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. <br />
O Formless Lord God, You are eternally intact; no one can say how You came into being. <br />
You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment. <br />
You created the 8.4 million species of beings, and provide for their sustanance. <br />
Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. ||1||11|| <br />
(Ang 1403, SGGS)<br />
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Throughout Gurbaani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji. <br />
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'''"ahan toro mukh joro. gur gur karat man loro. pria preet piaaro moro.1.rahaao."'''<br />
- Give up your ego, and turn your face to Vaheguru. <br />
Let your yearning mind call out, ""Guru, Guru"". My Beloved is the Lover of Love. ||1||Pause|| <br />
(Kaanrraa, Ang 1306, SGGS)<br />
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'''"guroo guroo jap meet hamaare. mukh oojal hovhi darbaare.1.rahaao."'''<br />
- Chant and meditate: “Guru, Guru”, O my friend. Your face shall be radiant in the Court of the Lord. ||1||Pause|| <br />
(Gaurree, Ang 190, SGGS)<br />
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'''"vemuhtaajaa veparvaahu. naanak daas kahahu gur vaahu.4.21."'''<br />
- The Lord is absolutely independent, and totally care-free; <br />
O servant Nanak, chant “Gur Vaahu” (Wondrous Guru). ||4||21|| <br />
(Aasa, Ang 376, SGGS)<br />
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For a deeper understanding of the word “Vaheguru”, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbaani; which suggests that this Mantra is not only condensed into a short and sweet form, but also very powerful! <br />
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'''"vavai vaaree aaeiaa moorre vaasudeo tudh veesriaa."''' <br />
- Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God). <br />
This opportunity will not come again, you fool; you will fall under the power of death's messenger.” <br />
(Aasa, Ang 435, SGGS)<br />
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'''"haahai har kathaa boojh too moorre, taa sadaa sukh hoee.''' <br />
'''manmukh parrhi, tetaa dukh laagai, vinn satgur mukat na hoee.16."'''<br />
- Hahaa: Understand the Sermon of Har (God), you fool; only then you will attain eternal peace. <br />
The more the Manmukhs (self-willed people) read, the more pain they suffer. <br />
Without the True Guru, liberation is not obtained. <br />
(Aasa, Ang 435, SGGS). <br />
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'''"gagai gobind chit kar moorre, galee kinai naa paaeiaa.''' <br />
'''gur ke charan hirdai vasaae moorre, pichhle guneh sabh baksh leiaa.15."'''<br />
- Gaggaa: Keep Gobind (God) in your mind, you fool; by mere words, no one has ever attained Him. <br />
Enshrine the Guru's feet (i.e. Gurbaani) within your heart, you fool, and all your past sins will be forgiven. <br />
(Aasa, Ang 435, SGGS)<br />
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'''"raarai raam chit kar moorre, hirdai jin kai rav rehiaa.''' <br />
'''gur parsaadee jinee raam pachhaataa, nirgun raam tinee boojh lehiaa.17."'''<br />
- Raaraa: Centre your consciousness on Raam (God), you fool; abide with those whose hearts are filled with Him. <br />
By Guru's Grace, those who recognise Him, understand the Absolute Being. <br />
(Aasa, Ang 435, SGGS).<br />
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Therefore joining the word letters and syllables, which form to make the word “Vaheguru” represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru” or “Wondrous Dispeller of Darkness”. Bhai Gurdaas Ji says in his poetry:<br />
'''"vaaheguroo gur shabad lai piram piaalaa chup chalolaa."'''<br />
- The Guru's word he receives is "Vaheguru", the wondrous Lord, and remains silently immersed in delight. <br />
(Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)<br />
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Bhai Gurdaas Ji ‘re-emphasises’ Guru Nanak Sahib Ji’s Mantar, which he blessed the Sikhs with. The Mantra, which is recorded in Gurbaani and also bestowed upon Sikhs by the Panj Piaare:<br />
'''"vaaheguroo gur mantr hai jap haumai khoee.''' <br />
'''aap gavaae aap hai gunn gunnee paroee.13."'''<br />
- The Gurmantra is "Vaheguru", through reciting which erases egotism. <br />
Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities. <br />
(Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)<br />
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Knowing the meaning of the Mantra is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantra is supposed to produce Within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantra is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piaare.<br />
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'''"hamre jagjeevan har praan. har ootam rid antar bhaaeiou gur mant deeo har kaan.1.rahaao."'''<br />
- The Lord, the Life of the World, is my Breath of Life. <br />
The Lofty and Exalted Lord became pleasing to my heart and my inner being, <br />
when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause|| <br />
(Prabhaatee, Ang 1335, SGGS)<br />
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'''"beej mantr har keertan gaao. aagai milee nithaave thaao.''' <br />
'''gur poore kee charnnee laag. janam janam kaa soeiaa jaag.1."'''<br />
- Sing the Kirtan of the Lord's Praises, and the Beej Mantra, the Seed Mantra. <br />
Even the homeless find a home in the world hereafter. <br />
Fall at the feet of the Perfect Guru; you have slept for so many incarnations - wake up! ||1|| <br />
(Raamkalee, Ang 891, SGGS)<br />
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A spiritual Christian girl used to study with me at Sixth Form. She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lord”. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are re-emphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji:<br />
'''"vaaheguroo nit bachan uchaare. vaaheguroo ko hirdai dhaarai."'''<br />
- He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart. <br />
(Rehatnaama Bhai Desa Singh)<br />
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''manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Vaheguru&diff=7953
Vaheguru
2005-09-02T12:10:21Z
<p>Manvirsingh: /* “'''Vaheguru''' Gurmantr Hai...” */</p>
<hr />
<div>== “'''Vaheguru''' Gurmantr Hai...” ==<br />
By Manvir Singh Khalsa, UK<br />
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'''“mehlaa: 5 paaprriaa pachhaarr baann sachaavaa sunn kai.''' <br />
'''gur mantrraa chitaar naanak dukh na theeve-ee”'''<br />
- Fifth Mehl: Take aim with the arrow of Truth, and shoot down sin. <br />
Cherish the Words of the Guru's Mantra, O Nanak, and you shall not suffer in pain. 2. <br />
(Ang 521, SGGS)''<br />
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Mantra is a Sanskrit word, simply meaning "incantation". Just as the fragrance is infused in the flower, and the light of the sun is hidden in the colours, similarly, the essence of the Divine Expression resulting from Super Consciousness is summed up in the Mantra. The Akhree or the letter form of Mantra is the expression of the subtle Primal Sound, which is beyond the reach of our bodily senses and the three modes of material nature. Thus the Mantra is not an ordinary word; it's embedded with the transcendental vibratory sound that represents the Absolute Purity.<br />
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'''"panche shabad vaje mat gurmat vaddbhaagee anhad vajiaa.''' <br />
'''aanand mool raam sabh dekhiaa gur shabadee govind gajiaa. "'''<br />
- The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru's Teachings;<br />
by great good fortune, the Unstruck Melody resonates and resounds. <br />
I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru's Shabad, <br />
the Lord of the Universe is revealed. <br />
(Kaanrra, Ang 1315, SGGS)<br />
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By chanting a Mantra we try to invoke the Pure Being who resides within. Thus, the Mantra is the Name of the Inner Being whom we are calling or want to Realise. Therefore, if chanted with concentration, intuitive understanding, determination, constancy, assiduousness and feeling, the Mantra will open a person to themselves — it will bring the person face to face with the Divine Light within.<br />
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'''"mantr tantr aukhad punehchaar. har har naam jeea praan adhaar."''' <br />
- (To dispel the sleep of attachment, for that person the Lord’s Name is the) Mantra, Naam is Tantra (magic), <br />
Naam is the all-curing medicines and Naam is the act of atonement. <br />
The Name of the Lord, Har, Har, is the Support of the soul and the breath of life. <br />
(Guarree, Ang 184, SGGS) <br />
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The Mantras for Simran (remembrance of the Lord) are usually short, containing only a few syllables. Relatively longer Mantras are impractical for chanting and meditation, thus loose their effectiveness. The shorter Mantras of fewer syllables are more effective, because they are more likely to flow better with the natural rhythm of the breathing process or Praans, easy to remember and more suitable for concentration and remembrance. <br />
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'''"satgur mantr deeo har naam. eh aasar pooran bhe-e kaam.2."'''<br />
- The True Guru has given me the Mantra of the Lord's Name. <br />
By this Support, my affairs have been resolved. ||2|| <br />
(Gaurree, Ang 196, SGGS)<br />
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'''"kahu kabeer akhar due bhaak. hoegaa khasam ta le-egaa raakh.3.33."'''<br />
- Says Kabeer, chant the two letters of the Lord's Name <br />
(Baba Kabeer Ji’s Mantra was ‘Raam’: the Gurmukhi letters ‘Raaraa’ plus ‘Mammaa’). <br />
If He is your Lord and Master, He will protect you. ||3||33|| <br />
(Gaurree, Ang 329, SGGS)<br />
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Guru Ji imparts self-knowledge (aatam giaan), which removes the veil of ignorance that separates us from Vaheguru. Guru Ji also gives his Sikhs the ‘Gurmantra’ (the Divine Name) whose unbroken chanting or meditation brings the individual mental-control and inner purity. Both of these essentials of spirituality have been provided to us by our Guru, Guru Nanak Sahib Ji. We have been blessed with the Gurbaani for self-knowledge, and the Gurmantar is bestowed to us by the Guru-roop Panj Piaare and Guru Granth Sahib Ji’. <br />
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‘Vaheguru’ (also spelt ‘Waheguru’) is the Gurmantra for the Sikhs (invocatory formula received from the Guru) or NAAM for repetition (silently or aloud) and meditation upon the Supreme Reality. The Gurmantra has been passed down to from the Guru to the Sikhs in initiation ceremonies (Amrit Sanskaar). The Panth Sikh Rehat Maryada describes this:<br />
''“(o) After this the five beloved ones, all together in chorus, communicating the name of Waheguru to all who have been administered the ambrosial baptism…” (Article XXIII, Chapter XIII)''<br />
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'''"saas saas saas hai jete gurmat naam samaare. saas saas jaae naamai bin so birthaa saas bikaare.7."'''<br />
- With as many breaths as I have, I chant the Naam, under Guru's Instructions. <br />
Each and every breath which escapes me without the Naam - that breath is useless and corrupt. ||7|| <br />
(Nat Naraayan, Ang 980, SGGS)<br />
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Also in Chapter III of the Sikh Rehat Maryada under the heading of ‘Meditation on Naam (Divine Substance) and Scriptures’ states:<br />
''“(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru’ (Wondrous Destroyer of darkness).”''<br />
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The Gurmantra is also referred as “Beej Mantra”, meaning the seed Mantra, which one should sow in the field of the mind and soul. Naam Japna (repeated utterance of Divine Creator’s Name, Vaheguru) is one of the three core moral principals of Sikhi, the other two being ‘Kirat Karnee’ (honest labour and living) and ‘Vand Chhakna’ (sharing one’s provisions with the needy). In Sri Guru Granth Sahib Ji the word “Vaheguru” (vwihgurU) appears thirteen times and the word “Vahguru” (vwhgurU) appears three times. Sri Guru Gobind Singh Ji, the Tenth Nanak, used “Vaheguru” in the invocatory formula: “Ik Ounkaar Sri Vaheguru Jee Kee Fateh”, beside the traditional “Ik Ounkaar Satgur Prasaad” at the beginning of some of his compositions as well as in the Sikh salutation – “Vaheguru Jee Ka Khalsa Vaheguru Ji Kee Fateh”. <br />
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As briefly mentioned, the word “Vaheguru” is made up of two word “Vaah(e)” and “Guru”. “Vaah” or “Vaahe” is an ecstatic expression of awe and wonder. Therefore it is often translated as “wondrous” or “wonderful”. “Guru” derives from two words. “Gu” means darkness, and “Ru” (‘Roo’) means light. Therefore ‘Guru’ means that power, being, and presence, which dispels darkness and brings light, in other words ‘Enlightener’. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness.’ Thus the two constituents of Vaheguru (Vaahe+Guroo) implies the state of wondrous ecstasy and offering homage to the Divine Creator Being.<br />
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The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbaani, for example:<br />
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'''"gagan mai thaal rav chand deepak bane tarikaa manddal janak motee.''' <br />
'''dhoop malaanlo pavann chavro kare sagal banraae phoolant jotee.1."'''<br />
- In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls. <br />
The fragrance of sandalwood is the incense, the wind is the fan, <br />
and all the vegetation are flowers in offering to You, O Luminous Lord. ||1|| <br />
(Dhanaasree, Ang 663, SGGS)<br />
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'''"kete pavann paannee vaisantar kete kaan mahes.''' <br />
'''kete barme ghaarrat gharreeahi roop rang ke ves."'''<br />
- So many winds, waters and fires; so many Krishnas and Shivas. <br />
So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours. <br />
(Ang 7, SGGS)<br />
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'''"vismaad naad vismaad ved."'''<br />
- Wondrous is the sound, wondrous is the wisdom… <br />
(Aasa Di Vaar, Ang 463, SGGS)<br />
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Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely appointed system. The salok mentioned above from Aasa Di Vaar concludes with: <br />
'''"vismaad nerrai vismaad door. vismaad dekhai haajraa hajoor.''' <br />
'''vekh viddaann rehiaa vismaad. naanak bujhann poorai bhaag.1."'''<br />
- Wonderful is closeness, wonderful is distance. <br />
How wonderful to behold the Lord, ever-present here. <br />
Beholding His wonders, I am wonder-struck. <br />
O Nanak, those who understand this are blessed with perfect destiny. ||1|| <br />
(Aasa, Ang 464, SGGS)<br />
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Following on Guru Ji says in the next Salokh in Aasa Di Vaar:<br />
'''"bhai vich pavann vahai sadvaao. bhai vich chalhe lakh dareeaao."'''<br />
- In the Lord’s fear, the wind and breezes ever blow. <br />
In the Lord’s fear, thousands of rivers flow. <br />
(Aasa, Ang 464, SGGS)<br />
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Gurbaani here expresses wonder at the cosmic ‘fear’ under which the universe operates in obedience to the Divine Law, which the Divine Creator alone is exempt from.<br />
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In Japji Sahib, and shabads throughout Sri Guru Granth Sahib Ji, one prominent theme and subject is the expresses wonder at the cosmic order. In the 16th Pauree (Stanza) of Japji Sahib, is the conveys wonder at the limitlessness of space:<br />
'''"ketaa taann suaalihu roop. ketee daat jaanai kaunn koot. keetaa pasaao eiko kavaao.''' <br />
'''tis te hoe lakh dareeaao. kudrat kavann kahaa veechaar.''' <br />
'''vaariaa naa jaavaa eik vaar. jo tudh bhaavai saaee bhalee kaar.''' <br />
'''too sadaa salaamat nirunkaar.16."'''<br />
- ...What power! What fascinating beauty! And what gifts! Who can know their extent? <br />
You created the vast expanse of the Universe with One Word Hundreds of thousands of rivers began to flow. <br />
How can Your Creative Potency be described? I cannot even once be a sacrifice to You. <br />
Whatever pleases You is the only good done, You, Eternal and Formless One! ||16|| <br />
(Ang 3, SGGS)<br />
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The17th –19th Paurees (Stanzas) of Japji Sahib, each begin with '''‘Asankh’''', meaning "Countless” is uttered in the same feeling of wonder and awe.<br />
'''"asankh jap asankh bhaao. asankh poojaa asankh tap taao."'''<br />
- Countless meditations, countless loves. <br />
Countless worship services, countless austere disciplines... <br />
(Ang 3, SGGS)<br />
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The Divine Creative Being has been attributed with countless Names, for example, ‘Allah’, ‘Raam’, ‘Kudaah’, ‘Guru’, ‘Satguru’, ‘Gobind’, ‘Raam,’ ‘Nirunkaar’, ‘Gopal’etc and so on. However Gurbaani clearly states that the Creator Being has no name and is beyond our description. <br />
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'''"eik jeeh gunn kavan bakhaanai. sehas phanee sekh ant jaanai.''' <br />
'''navtan naam japai din raatee ek gunn naahee prabh kehi sangaa.16."'''<br />
- Even the thousand-headed serpent does not know Your limit. <br />
One may chant new names for You day and night, but even so, <br />
O God, no one can describe even one of Your Glorious Virtues. ||16|| <br />
(Maaroo, Ang 1083, SGGS)<br />
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Sri Guru Gobind Singh Ji, the Tenth Nanak, says in Jaap Sahib: <br />
'''"tav sarab naam kathai kavan karam naam barnat sumat.1."'''<br />
- No one can tell all the Names of the Lord, who is called by special Name by the wise, <br />
according to His excellences and doings. ||1|| <br />
(P. 2, Dasam Granth)<br />
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The Fourth Nanak, Guru Raam Daas Ji says:<br />
'''"har har naam asankh har har ke gun kathan na jaahi."'''<br />
- The Names of the Lord, Har, Har, are countless. <br />
The Glorious Virtues of the Lord, Har, Har, cannot be described. <br />
(Kaanrraa, Ang 1316, SGGS)<br />
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Therefore, there is no name for Vaheguru, but instead we use Vaheguru’s actions and virtues to address him and praise Him. For example ‘Hari’ means one who makes something blossom and brings life or greenery to nature. ‘Gopal’ means ‘Lord of the Universe’. Similarly, “Vaheguru” means ‘Wonderful Enlightener’ or ‘Wondrous Lord’. ‘Raam’ means “All-Pervading’. ‘Shiv’ (‘Shiva’) means ‘embodiment of goodness’ (kaliaann-saroop). <br />
'''"surag peiaal mirat bhooa manddal sarab samaano eikai ouhee.''' <br />
'''shiv shiv karat sagal kar jorhi sarab meiaa thaakur teri dohee.1."'''<br />
- In the heavenly paradise, in the nether regions of the underworld, <br />
on the planet earth and throughout the galaxies, the One Lord is pervading everywhere. <br />
Everyone calls upon You with their palms pressed together, <br />
saying, "Shiva, Shiva" (meaning ‘the Giver of goodness and peace’). <br />
O Merciful Lord and Master, everyone cries out for Your Help. ||1|| <br />
(Gaurree, Ang 207, SGGS)<br />
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'''"guroo sikh sikh guroo hai gur updes chalaae.''' <br />
'''raam naam mant hirdai devai, naanak milann subhaae.8.2.9."'''<br />
- The Guru's Sikh, and the Sikh's Guru, are one and the same; <br />
both spread the Guru's Teachings. <br />
The Mantra of Raam Naam, the Lord's Name is enshrined within the heart, <br />
O Nanak, and we merge with the Lord so easily. ||8||2||9|| <br />
(Aasa, Ang 444, SGGS)<br />
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Gurbaani is given to us so that we can attain true Spiritual Understanding. For the specific purpose of Naam Jap, Guru Nanak Sahib Ji gave us a very short and sweet, a four-syllable word ‘Va-he-gu-ru’ as the Gurmantar, which is to be repeated or meditated upon day and night while eating, walking, working, standing, sitting, talking, etc. <br />
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'''"saas saas simarhu gobind. man antar ke utrai chind."'''<br />
- With each and every breath, meditate in remembrance on the Lord of the Universe, <br />
and the anxiety within your mind shall depart. <br />
(Gaurree, Ang 295, SGGS)<br />
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'''"so prabh nerai hoo te nerai.''' <br />
'''simar dhiaae gaae gun gobind din rain saajh saverai.1.rahaao."'''<br />
- Vaheguru is the nearest of the near. <br />
Remember Him, meditate on Him, and sing the Glorious Praises of the Lord of the Universe, <br />
day and night, evening and morning. ||1||Pause|| <br />
(Devgandhaaree, Ang 530, SGGS)<br />
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Where does this one Word of Shabad come from? Although it is mentioned throughout Guru Granth Sahib Ji in various names as discussed above, the full form of this Mantar, ‘Vaheguru’, was revealed by the realised Bhattas (Bards) in their Baani. It was also mentioned in the writings of Bhai Gurdaas Ji, the contemporary and maternal uncle of Guru Arjan Dev Ji, who also was the scriber of the ‘Pothi Sahib’. <br />
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'''"vaaheguroo, vaaheguroo, vaaheguroo, vaahe jeeo.''' <br />
'''kaval nain, madhur bain, kott sain sang sobh, kehat ma jasod jishi, dehee bhaat khaahi jeeo.'''<br />
'''dekh roop, at anoop, moh mahaa mag bhe-ee, kinkanee shabad jhanatkaar khel paahi jeeo.''' <br />
'''kaal kalam hukam haath, kahahu kaun mett sakai, ees bam(h), g(h)aan dh(h)aan dharat heeai chaahi jeeo.'''<br />
'''sat saach sree nivaas, aad purakh sadaa tuhee,''' <br />
'''vaaheguroo, vaaheguroo, vaaheguroo, vaahe jeeo.1.16."'''<br />
- ”Vaheguru”, “Vaheguru”, “Vaaheguru”, “Vaahe Jee-o”, Wow! Wow! O Beloved! I am a sacrifice! <br />
You are lotus-eyed, with sweet speech, exalted and embellished with millions of companions. <br />
(For me it is You who) Mother Yashoda invited and said, “O son (come), eat yoghurt and rice.” <br />
Gazing upon Your supremely beautiful form, and hearing the musical sounds of Your silver bells tinkling, <br />
(Mother Yashoda) was intoxicated with delight. <br />
(O person!) Death's pen and command are in Your hands. <br />
Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts. <br />
O Vaheguru, You are forever True, the Home of Excellence, the Primal Supreme Being. <br />
“Vaheguru”, “Vaheguru”, “Vaheguru”, “Vaahe Jee-o”. ||1||6|| <br />
(Ang 1402, SGGS)<br />
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'''"keeaa khel bad mel tamaasaa vaaheguroo teree sabh rachnaa.''' <br />
'''too jal thal gagan payaal poor rah(h)aa amrit te meethe jaa ke bachnaa.''' <br />
'''maanhi brahmaadik rudraadik kaal ka kaal nirunjan jachnaa.''' <br />
'''gur prasaad paaeeai parmaarath satsangat setee man kachnaa.''' <br />
'''keeaa khel bad mel tamaasaa vaahguroo teree sabh rachnaa.3.13.42."'''<br />
- You have formed and created this play, this great game; O “Vaheguru”, this is all Your creation. <br />
You are pervading and permeating the water, land, skies and nether regions; <br />
Your Words are sweeter than Ambrosial Nectar. <br />
Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You. <br />
By Guru's Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Company. <br />
You have formed and created this play, this great game. O “Vahguru”, this is all Your making. ||3||13||42|| <br />
(Ang 1403, SGGS)<br />
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'''"sevak kai bharpoor jug jug vaahguroo sabh sadkaa.''' <br />
'''nirunkaar prabh sadaa salaamat kehi na sakai ko-oo too kad kaa.''' <br />
'''brahmaa bisan sire tai aganat tin kau mohu bhayaa man mad kaa.''' <br />
'''chavraaseeh lakh jon upaaee rijak deeaa sabh hoo kau tad kaa.''' <br />
'''sevak kai bharpoor jug jug vaahguroo teraa sabh sadkaa.1.1"'''<br />
- Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. <br />
O Formless Lord God, You are eternally intact; no one can say how You came into being. <br />
You created countless Brahmas and Vishnus; their minds were intoxicated with emotional attachment. <br />
You created the 8.4 million species of beings, and provide for their sustanance. <br />
Your servants are totally fulfilled, throughout the ages; O "Vaheguru", it is all You, forever. ||1||11|| <br />
(Ang 1403, SGGS)<br />
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Throughout Gurbaani, Guru Ji instructs us to meditate and chant on the ‘Guru’ (referring to God), and to praise the ‘Guru’. Therefore, the Bhatts, did not reveal a new message from Guru Nanak Sahib Ji. <br />
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'''"ahan toro mukh joro. gur gur karat man loro. pria preet piaaro moro.1.rahaao."'''<br />
- Give up your ego, and turn your face to Vaheguru. <br />
Let your yearning mind call out, ""Guru, Guru"". My Beloved is the Lover of Love. ||1||Pause|| <br />
(Kaanrraa, Ang 1306, SGGS)<br />
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'''"guroo guroo jap meet hamaare. mukh oojal hovhi darbaare.1.rahaao."'''<br />
- Chant and meditate: “Guru, Guru”, O my friend. Your face shall be radiant in the Court of the Lord. ||1||Pause|| <br />
(Gaurree, Ang 190, SGGS)<br />
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'''"vemuhtaajaa veparvaahu. naanak daas kahahu gur vaahu.4.21."'''<br />
- The Lord is absolutely independent, and totally care-free; <br />
O servant Nanak, chant “Gur Vaahu” (Wondrous Guru). ||4||21|| <br />
(Aasa, Ang 376, SGGS)<br />
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For a deeper understanding of the word “Vaheguru”, we can look at its four syllables individually. These four syllables (in Gurmukhi) are "Vaavaa", "Haahaa", "Gaggaa", and "Raaraa". Guru Granth Sahib Ji reveals to us on ang (respected word for page) that these four syllables represent the Names of the One Creator Supreme Being. For example, Vaavaa represents ‘Vaasudev’, Haahaa represents ‘Hari’, Gaggaa represents ‘Gobind’, and Raaraa represents ‘Raam’. All these are different names of the same One Timeless Reality, which have been repeatedly used throughout the Gurbaani; which suggests that this Mantra is not only condensed into a short and sweet form, but also very powerful! <br />
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'''"vavai vaaree aaeiaa moorre vaasudeo tudh veesriaa."''' <br />
- Vavai (Vaavaa): Your turn has come, you fool, but you have forgotten Vasudev (God). <br />
This opportunity will not come again, you fool; you will fall under the power of death's messenger.” <br />
(Aasa, Ang 435, SGGS)<br />
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'''"haahai har kathaa boojh too moorre, taa sadaa sukh hoee.''' <br />
'''manmukh parrhi, tetaa dukh laagai, vinn satgur mukat na hoee.16."'''<br />
- Hahaa: Understand the Sermon of Har (God), you fool; only then you will attain eternal peace. <br />
The more the Manmukhs (self-willed people) read, the more pain they suffer. <br />
Without the True Guru, liberation is not obtained. <br />
(Aasa, Ang 435, SGGS). <br />
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'''"gagai gobind chit kar moorre, galee kinai naa paaeiaa.''' <br />
'''gur ke charan hirdai vasaae moorre, pichhle guneh sabh baksh leiaa.15."'''<br />
- Gaggaa: Keep Gobind (God) in your mind, you fool; by mere words, no one has ever attained Him. <br />
Enshrine the Guru's feet (i.e. Gurbaani) within your heart, you fool, and all your past sins will be forgiven. <br />
(Aasa, Ang 435, SGGS)<br />
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'''"raarai raam chit kar moorre, hirdai jin kai rav rehiaa.''' <br />
'''gur parsaadee jinee raam pachhaataa, nirgun raam tinee boojh lehiaa.17."'''<br />
- Raaraa: Centre your consciousness on Raam (God), you fool; abide with those whose hearts are filled with Him. <br />
By Guru's Grace, those who recognise Him, understand the Absolute Being. <br />
(Aasa, Ang 435, SGGS).<br />
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Therefore joining the word letters and syllables, which form to make the word “Vaheguru” represents four Names attributed to the One Creator Supreme Being into one word, which means “Wondrous Guru” or “Wondrous Dispeller of Darkness”. Bhai Gurdaas Ji says in his poetry:<br />
'''"vaaheguroo gur shabad lai piram piaalaa chup chalolaa."'''<br />
- The Guru's word he receives is "Vaheguru", the wondrous Lord, and remains silently immersed in delight. <br />
(Vaar 4, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)<br />
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Bhai Gurdaas Ji ‘re-emphasises’ Guru Nanak Sahib Ji’s Mantar, which he blessed the Sikhs with. The Mantra, which is recorded in Gurbaani and also bestowed upon Sikhs by the Panj Piaare:<br />
'''"vaaheguroo gur mantr hai jap haumai khoee.''' <br />
'''aap gavaae aap hai gunn gunnee paroee.13."'''<br />
- The Gurmantra is "Vaheguru", through reciting which erases egotism. <br />
Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities. <br />
(Vaar 13, Bhai Gurdaas Ji, Contemporary of Guru Arjan Dev Ji)<br />
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Knowing the meaning of the Mantra is very helpful when one is concentrating on it. Then the person will know when they reach the goal, which the Mantra is supposed to produce Within them. The word ‘Vaheguru’ (Wondrous Lord) implies that the Mantra is essentially meant for praising the One Creator Supreme Being through chanting, Keertan, or Naam Simran with each and every swaas (life breaths) as taught by the Guru-roop Panj Piaare.<br />
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'''"hamre jagjeevan har praan. har ootam rid antar bhaaeiou gur mant deeo har kaan.1.rahaao."'''<br />
- The Lord, the Life of the World, is my Breath of Life. <br />
The Lofty and Exalted Lord became pleasing to my heart and my inner being, <br />
when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause|| <br />
(Prabhaatee, Ang 1335, SGGS)<br />
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'''"beej mantr har keertan gaao. aagai milee nithaave thaao.''' <br />
'''gur poore kee charnnee laag. janam janam kaa soeiaa jaag.1."'''<br />
- Sing the Kirtan of the Lord's Praises, and the Beej Mantra, the Seed Mantra. <br />
Even the homeless find a home in the world hereafter. <br />
Fall at the feet of the Perfect Guru; you have slept for so many incarnations - wake up! ||1|| <br />
(Raamkalee, Ang 891, SGGS)<br />
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A spiritual Christian girl used to study with me at Sixth Form. She said every time she sees a beautiful flower or tree she praises the God by saying “You are Wonderful! You are Amazing! Wonderful Lord”. I smiled and said that is wonderful to hear. I explained that similarly Sikhs are instructed by our Guru to say ‘Vaheguru’. Explaining what Vaheguru meant she smiled and realised the beauty of Word. ‘Vaheguru’ being the Gurmantar of the Sikhs, there is no doubt about this. A Sikh day and night remains in the awe and wonder of the Dispeller of darkness, the Guru, and chants ‘Vaa-He-Gu-Roo’ with each breath realising the beauty of the Lord within and around them. The Guru’s instructions are re-emphasised in the Rehatnaama of Bhai Desa Singh Ji, a contemporary of Guru Gobind Singh Ji:<br />
'''"vaaheguroo nit bachan uchaare. vaaheguroo ko hirdai dhaarai."'''<br />
- He/she repeats the True Name of 'Vaheguru' daily. He/she enshrines Vaheguru in his heart. <br />
(Rehatnaama Bhai Desa Singh)<br />
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''manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhai_Rama_Singh&diff=7960
Bhai Rama Singh
2005-09-02T12:09:23Z
<p>Manvirsingh: /* '''Bhai Rama Singh''' (1930-2002) */</p>
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<div><br />
== '''Bhai Rama Singh''' (1930-2002) ==<br />
By Daljit Singh, UK<br />
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http://www.sikhnation.com/images/brs9.gif<br />
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Bhai Sahib Bhai Rama Ji was born in the year 1930 in a village of Chhariavli, which is one and half miles from Aligarh, Uttar Pradesh, Northern India. His father, Vaid Chandar Pal and his mother Bibi Leshmi Devi come from a very staunch Hindu family. The family had 4 siblings and Bhai Sahib had one brother and two sisters. There was very little contact with the family and as he dipped further into Sikhi, he gave up all the attachment with the family; apparently the family shunned him from embracing the Sikh faith. <br />
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Bhai Rama Singh Ji went to the Eighth class in Aligarh, a town south east of Delhi. The turning point in his life came when he heard a sermon from Baba Rattan Das when he was eight years of age, which made a great impact in his life. He said that according to the Hindu religion, there were chauraasi lakh joon (84 million species). If a person did not remember God, then that person went through the suffering of all those forms of existence. Once caught in the cycle of births and deaths, it took a soul millions of years to get out of it. The life span of some life forms, for example of a snake may well be 500 years or certain species of fishes live up to 5000 to 6000 years or more. There is only suffering and pain in that cycle of births and deaths and no comfort at all. Bhai Sahib asked himself’ “Why shouldn’t I meditate on God’s name in this life and achieve salvation?” Bhai Sahib also experienced while meditating, an inner voice saying, “Without the Perfect (True) Guru there is no salvation in life.”<br />
<br />
<br />
He left the parents, brother and sisters and proceeded to Delhi and then Bombay; he was tired and fell asleep during the travel. In his dream, someone said to him, “Your attachments are due to your past deeds and one day you have to part. The Lord’s name is written in your destiny. The place where you are going will be good for you.” He started reciting ‘Raam Raam’ and doing simran in the Grace of God. It began to dawn upon him that any fear will be dispelled in the Saadh Sangat, the Company of the Holy Congregation. The divine perspective in life shaped his life and he decided to come to the UK. He came to England on 18th January 1964 by ship at Tilbury. On arrival he got his first Nitnem gutka (daily prayer book) and started saying his Mool Mantar. He was blessed with ridhian sidhian (supernatural Powers) and his mission started in the UK. He came to Southall and started his first Rain-Subaaee, continuous all night singing of the Gurbaani Kirtan and ambrosial simran of Waheguru at the Southall Gurdwara; this spread further to other Gurdwaras.<br />
<br />
<br />
Bhai Sahib had tremendous energy and the charisma to motivate the youngsters to embrace Sikhism and be part of the Amrit parchaar and he went with Saadh Sangat on yatra trips to Nankana Sahib, Anandpur Sahib and Hem Kundt Sahib. He also actively encouraged people to Amrit, and immersed himself in Amrit parchaar during his visits to the Far East (Malaysia, Singapore and Indonesia), Makindu and Kericho, East Africa, Vancouver, Canada and USA. The Sangat was mesmerized by his physical presence, his selfless sewa, simplicity, humility and his unique ability to keep the spirits of others in the Power of Naam.<br />
<br />
<br />
Bhai Sahib Ji epitomized humility and regarded himself as a Servant of Satguru Ji. He was a strong advocate of the principles and practices that we must live to serve and please only Satguru Ji and not others. I know of many who have put these principles in practice and this has become an integral part of their daily living. All those who met and came in contact with Bhai Sahib Rama Singh Ji would be touched by the unstinted love he had for everyone. Acting as a beacon of light, Bhai Sahib would guide and direct the Sangat to Sri Guru Granth Sahib Ji as their Guru and encouraged daily simran. Bhai Sahib also gave great importance of cleaning the shoes of the Sangat as a very high sewa.<br />
<br />
<br />
For over 30 years, Bhai Sahib was at the forefront of Sikhi parchaar in Europe and performed unceasing selfless sewa. He went on numerous Amrit parchaar tours worldwide to spread the message of Sri Guru Nanak Dev Ji and participated as one of the Panj Pyaarey in Amrit ceremonies.<br />
<br />
<br />
He was gifted, approachable and accessible, commanding intense love and respect from the Sangat or the congregation. He was actively involved in Kirtan Darbars, participating wholeheartedly with the Sangat; the youth were especially dear to him. Bhai Sahib also was keen on gardening and he preferred to be with nature, nurturing and tending to plants. He constantly encouraged the Sikh youths to do amrit-vela simran and stressed nimarta (humility) and urged them the need to build a jeevan (fruitful life). He also emphasized to do as many mool mantar as one can. In fact, he started targets for example 10,000 mool mantar by giving little counter to people, which they click to increment the counter. What an incentive and it is a brilliant concept for Bhai Sahib to think on one-pointed mindedness on Naam?<br />
<br />
<br />
Guru Tegh Bahadur Ji stated: “Know such a man, says Nanak, to be a living image of God; who remains undisturbed in sorrow and happiness, and is free from attachment, pride and avarice.” Bhai Sahib was free from all this and he was to so many of us a living image of God, in the Form of True Khalsa, immersed in Naam. Always serene, full of love and affection.<br />
<br />
<br />
Bhai Sahib also advocated the power of Naam. He said without Naam life is totally wasted and futile. He expresses in a poetic verse and gets the message across to the Saadh Sangat in his book:<br />
<br />
They have not accumulated the treasure of Naam<br />
How can their Panth prosper?<br />
(You) do not meditate on the Naam in the morning<br />
You are wasting your life.<br />
<br />
Only recitation of the Naam will give you peace<br />
Forget not your (true) home<br />
By reciting the Naam you gain respect<br />
The cycle of birth and death will be terminated.<br />
<br />
Only the One Naam will go with you<br />
All wealth will be left behind<br />
Through good fortune did you get the human body<br />
Do not waste it.<br />
<br />
If you give up arrogance<br />
You will get respect hereafter<br />
You will be freed from birth (Chauraasi lakh joon or cycle) <br />
And always remain in a state of tranquility<br />
<br />
(Bhai Rama Singh Ji)<br />
<br />
<br />
Bhai Sahib also taught the Sangat the way to recite Gurmantar. There are two methods for reciting Waheguru: the first is to recite the word Waheguru and the second to repeat Waheguru with every swaas (life breath). The method for repeating Waheguru with every swaas is taught by the Panj Pyaarey. In this way, by doing swaas swaas simran in the early morning, a time comes when the swaas begin to ascend to the forehead (Trikutti, a spot between the eye-brows) and one experience as follows: “You brawling, ignorant person of low mentality, reverse your breadth and turn it inwards. Let your mind be intoxicated with the stream for Ambrosial Nectar, which trickles down from the furnace of the tenth gate (Dasam duaar).” SGGS p.1123<br />
<br />
<br />
Bhai Sahib left behind memories amongst the Sangat and on his barsi (anniversary) the whole world gets emotional and memories get rekindled. It is now just over 3 years Bhai Sahib passed away on 1st August 2002 at the age of 72 at amrit-vela. The Sikh community continues to love and remember him; in sharing his thoughts and experiences. Bhai Sahib completed an autobiography entitled: ‘In Search of the True Guru’ – ‘Roop Gobind Ka, Raj Khalsa Ka, Sikh Sonay Ka’. The book covers his childhood, search for the True Guru, Selfless Service with Humility and Khalsa Raj. It is worth reading as it reveals the main reason for our existence and to achieve complete jiwan mukti as Bhai Sahib advocated is to Naam Japna and selfless sewa to the community without looking for recognition.<br />
<br />
<br />
http://www.sikhnation.com/images/brs5.gif<br />
<br />
<br />
<br />
''Daljit Singh, U.K.''<br />
<br />
''Boodar269@aol.com''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhang&diff=7961
Bhang
2005-09-02T12:01:23Z
<p>Manvirsingh: /* The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) */</p>
<hr />
<div><br />
== The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) ==<br />
<br />
By Bhai Amrit Pal Singh ‘Amrit’ from www.amritworld.com<br />
<br />
<br />
According to the 'Sikh Rehat Maryada', ''"A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".'' <br />
<br />
<br />
http://www.amritworld.com/images/preparing_bhang.jpg<br />
<br />
''A Nihang is preparing 'Sukhnidhaan''' <br />
<br />
<br />
At Takht Sachkhand Sri Hazoor Sahib Ji (one of the five seats of power in the Sikh Panth), the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbaani and in the Panthic 'Sikh Rehat Maryada', those in favour for the consumption of Bhang have named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' (cannabis) too is mixed. <br />
<br />
<br />
In his book 'Sri Hazoori Maryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the “chief priest” of Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puraatan' (old) tradition. <br />
<br />
<br />
Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji presented the following arguments: - <br />
<br />
<br />
1. According to the 'Janamsakhi Bhai Bala', the Mughul King ‘Babur’ offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, it is claimed that Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabad' (divine hymn) also on this occasion, in which it is argued he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned.<br />
<br />
<br />
2. The 'Mahant' (abbot) of 'Gurusar Satlaani' Gurdwara obtained a license for 'Sukhnidhaan' from the British government. <br />
<br />
<br />
3. 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji. <br />
<br />
<br />
4. 'Nihangs' (Vanguards in the Sikh Panth) of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
5. There is description of 'Sukhnidhaan' on many pages of the book 'Sooraj Prakaash'. <br />
<br />
<br />
6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). Apparently it proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
8. All the 'Rehats' (codes of conducts) can be known only from the Guru’s history and 'Rehatnamas'. It is claimed that we cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
<br />
Let us now discuss these points one by one: - <br />
<br />
<br />
The main argument by Singh Sahib Bhai Joginder Singh Ji, from Hazoor Sahib, is that Mughal King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabad' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned. <br />
<br />
<br />
Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhang' are one and the same. The particular 'Saakhi' (narration) of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. The word 'Bhang' has only been used. <br />
<br />
<br />
It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, though it says in 'Janamsakhi Bhai Bala' that Babur offered 'Bhang' to Guru Ji, but there is no mention that this “pleased Guru Ji”. Instead, Guru Ji was pleased when Babur released innocent prisoners. <br />
<br />
<br />
'Janamsakhi Bhai Bala' states that Babur heard Guru Nanak Dev Ji sing the shabad: <br />
''''kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.''''<br />
“Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
'''tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad.''' <br />
'''bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet.''' <br />
'''kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1.''' <br />
'''tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao.''' <br />
'''kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2.''' <br />
'''ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe.''' <br />
'''terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.'''' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: <br />
The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. <br />
I have become an intoxicated hermit. My hands are my begging bowl; <br />
I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| <br />
I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door <br />
- please bless me with Your charity. ||1||Pause|| <br />
Saffron, flowers, musk oil and gold embellish the bodies of all. <br />
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| <br />
No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. <br />
Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. <br />
Nanak begs for charity at their door. ||3||1||2||” <br />
(Ang 721, SGGS)<br />
<br />
<br />
Guru Ji clearly says that '''‘Bhau Tera Bhaang’''', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can we say that Guru Ji accepts ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janamsakhi Bhai Bala' does not state that Guru Ji drank 'Bhang'. <br />
<br />
<br />
Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased). <br />
<br />
<br />
Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners. <br />
<br />
<br />
According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got a license for 'Sukhnidhaan' from the British government of that time. <br />
<br />
<br />
A 'Mahant', even if he has many devotees, cannot be an ideal for Sikhs, who prays for the victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that the 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib Ji is an old ('Puraatan') tradition just because some 'Mahant' got a license for 'Bhang' from the British government? <br />
<br />
<br />
The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered. <br />
<br />
<br />
It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, it still does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh Ji's time? Recently, a Gurdwara was in the news, where the Police found opium being cultivated. Does this prove that cultivating opium in Gurdwara premises is a 'Puraatan Maryada' (old tradition)? <br />
<br />
<br />
The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twaareekh Guru Khalsa', written by Giani Gian Singh, the Budhha Dal was founded in Samvat 1791 Bikrami (1734 CE). (See, 'Twaareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organisation, which was founded many years after Guru Gobind Singh Ji left for his heavenly abode, does not prove that it is an old tradition from the Guru’s times. <br />
<br />
<br />
For example, nowadays, Budhha Dal has started to install 'Sri Sarab-loh Granth' along with Sri Guru Granth Sahib Ji and Sri Dasam Granth. It is a well-known fact that installing Sri Sarabloh Granth alongside with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is a completely new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places? <br />
<br />
<br />
Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 CE. In addition, none of these organisations were founded by Guru Gobind Singh Ji. <br />
<br />
<br />
In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in the book 'Sooraj Prakash' (Sri Gur Prataap Sooraj Granth). <br />
<br />
<br />
Singh Sahib Bhai Joginder Singh Ji himself would not have accepted every point of the 'Sooraj Prakaash' a reliable source. For example, it is the same 'Sri Gur Prataap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Raag-Mala' of Sri Guru Granth Sahib Ji is recited by Guru Ji. It is not rational to accept one thing and reject another in 'Gur Prataap Sooraj Granth'. Only a serious analysis of many books and sources can show us the way to a result. <br />
<br />
<br />
Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during the times of Guru Sahib, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
A big 'Suneharas' found in an old room does not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah Parshaad' (sacred pudding) was cooked in it, and not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission. <br />
<br />
<br />
Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old tradition by this book. If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why don’t they offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and another is not. Why is it so? <br />
<br />
<br />
Singh Sahib Ji wrote that all the 'Rehats' could be known only from the Guru’s history and 'Rehatnamas'. We cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
Though it is right that we obtain information about all the 'Rehats' from the Guru’s history and 'Rehatnamas’, but only one book of history or only a single 'Rehatnama' cannot be accepted as an authority. We know that the present 'Maryada' of an 'Amrit Sanchaar' (Sikh initiation ceremony) is not written in any of old 'Rehatnamas'; even then, the present 'Maryada' of an 'Amrit Sanchaar’ is being followed across the world. Why is it so? Does it not indicate that we obtain the 'Sikhi Rehat' from an unbroken tradition, which was started by Satguru Kalgeedhaar, the tenth Guru? <br />
<br />
<br />
It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. Being the “head priest” of Takht Sahib Ji, he must have read these lines of Gurbaani: - <br />
<br />
'''‘kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi.''' <br />
'''teerat barat nem kee-e te sabhe rsaatal jaa(n).233.’'''<br />
“O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, <br />
and those sharaabi, intoxicated, people also consume marijuana and fish <br />
(i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) <br />
– those persons pilgrimages, fasts and rituals are totally useless. ||233||” <br />
(Ang 1377, SGGS) <br />
<br />
<br />
I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic. <br />
<br />
<br />
''http://www.amritworld.com/bhang.html''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhang&diff=4770
Bhang
2005-09-02T12:00:11Z
<p>Manvirsingh: /* The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) */</p>
<hr />
<div><br />
== The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) ==<br />
<br />
By Bhai Amrit Pal Singh ‘Amrit’ from www.amritworld.com<br />
<br />
<br />
According to the 'Sikh Rehat Maryada', ''"A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".'' <br />
<br />
<br />
http://www.amritworld.com/images/preparing_bhang.jpg<br />
''A Nihang is preparing 'Sukhnidhaan''' <br />
<br />
<br />
At Takht Sachkhand Sri Hazoor Sahib Ji (one of the five seats of power in the Sikh Panth), the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbaani and in the Panthic 'Sikh Rehat Maryada', those in favour for the consumption of Bhang have named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' (cannabis) too is mixed. <br />
<br />
<br />
In his book 'Sri Hazoori Maryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the “chief priest” of Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puraatan' (old) tradition. <br />
<br />
<br />
Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji presented the following arguments: - <br />
<br />
<br />
1. According to the 'Janamsakhi Bhai Bala', the Mughul King ‘Babur’ offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, it is claimed that Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabad' (divine hymn) also on this occasion, in which it is argued he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned.<br />
<br />
<br />
2. The 'Mahant' (abbot) of 'Gurusar Satlaani' Gurdwara obtained a license for 'Sukhnidhaan' from the British government. <br />
<br />
<br />
3. 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji. <br />
<br />
<br />
4. 'Nihangs' (Vanguards in the Sikh Panth) of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
5. There is description of 'Sukhnidhaan' on many pages of the book 'Sooraj Prakaash'. <br />
<br />
<br />
6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). Apparently it proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
8. All the 'Rehats' (codes of conducts) can be known only from the Guru’s history and 'Rehatnamas'. It is claimed that we cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
<br />
Let us now discuss these points one by one: - <br />
<br />
<br />
The main argument by Singh Sahib Bhai Joginder Singh Ji, from Hazoor Sahib, is that Mughal King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabad' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned. <br />
<br />
<br />
Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhang' are one and the same. The particular 'Saakhi' (narration) of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. The word 'Bhang' has only been used. <br />
<br />
<br />
It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, though it says in 'Janamsakhi Bhai Bala' that Babur offered 'Bhang' to Guru Ji, but there is no mention that this “pleased Guru Ji”. Instead, Guru Ji was pleased when Babur released innocent prisoners. <br />
<br />
<br />
'Janamsakhi Bhai Bala' states that Babur heard Guru Nanak Dev Ji sing the shabad: <br />
''''kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.''''<br />
“Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
'''tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad.''' <br />
'''bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet.''' <br />
'''kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1.''' <br />
'''tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao.''' <br />
'''kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2.''' <br />
'''ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe.''' <br />
'''terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.'''' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: <br />
The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. <br />
I have become an intoxicated hermit. My hands are my begging bowl; <br />
I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| <br />
I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door <br />
- please bless me with Your charity. ||1||Pause|| <br />
Saffron, flowers, musk oil and gold embellish the bodies of all. <br />
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| <br />
No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. <br />
Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. <br />
Nanak begs for charity at their door. ||3||1||2||” <br />
(Ang 721, SGGS)<br />
<br />
<br />
Guru Ji clearly says that '''‘Bhau Tera Bhaang’''', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can we say that Guru Ji accepts ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janamsakhi Bhai Bala' does not state that Guru Ji drank 'Bhang'. <br />
<br />
<br />
Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased). <br />
<br />
<br />
Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners. <br />
<br />
<br />
According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got a license for 'Sukhnidhaan' from the British government of that time. <br />
<br />
<br />
A 'Mahant', even if he has many devotees, cannot be an ideal for Sikhs, who prays for the victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that the 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib Ji is an old ('Puraatan') tradition just because some 'Mahant' got a license for 'Bhang' from the British government? <br />
<br />
<br />
The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered. <br />
<br />
<br />
It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, it still does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh Ji's time? Recently, a Gurdwara was in the news, where the Police found opium being cultivated. Does this prove that cultivating opium in Gurdwara premises is a 'Puraatan Maryada' (old tradition)? <br />
<br />
<br />
The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twaareekh Guru Khalsa', written by Giani Gian Singh, the Budhha Dal was founded in Samvat 1791 Bikrami (1734 CE). (See, 'Twaareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organisation, which was founded many years after Guru Gobind Singh Ji left for his heavenly abode, does not prove that it is an old tradition from the Guru’s times. <br />
<br />
<br />
For example, nowadays, Budhha Dal has started to install 'Sri Sarab-loh Granth' along with Sri Guru Granth Sahib Ji and Sri Dasam Granth. It is a well-known fact that installing Sri Sarabloh Granth alongside with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is a completely new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places? <br />
<br />
<br />
Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 CE. In addition, none of these organisations were founded by Guru Gobind Singh Ji. <br />
<br />
<br />
In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in the book 'Sooraj Prakash' (Sri Gur Prataap Sooraj Granth). <br />
<br />
<br />
Singh Sahib Bhai Joginder Singh Ji himself would not have accepted every point of the 'Sooraj Prakaash' a reliable source. For example, it is the same 'Sri Gur Prataap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Raag-Mala' of Sri Guru Granth Sahib Ji is recited by Guru Ji. It is not rational to accept one thing and reject another in 'Gur Prataap Sooraj Granth'. Only a serious analysis of many books and sources can show us the way to a result. <br />
<br />
<br />
Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during the times of Guru Sahib, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
A big 'Suneharas' found in an old room does not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah Parshaad' (sacred pudding) was cooked in it, and not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission. <br />
<br />
<br />
Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old tradition by this book. If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why don’t they offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and another is not. Why is it so? <br />
<br />
<br />
Singh Sahib Ji wrote that all the 'Rehats' could be known only from the Guru’s history and 'Rehatnamas'. We cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
Though it is right that we obtain information about all the 'Rehats' from the Guru’s history and 'Rehatnamas’, but only one book of history or only a single 'Rehatnama' cannot be accepted as an authority. We know that the present 'Maryada' of an 'Amrit Sanchaar' (Sikh initiation ceremony) is not written in any of old 'Rehatnamas'; even then, the present 'Maryada' of an 'Amrit Sanchaar’ is being followed across the world. Why is it so? Does it not indicate that we obtain the 'Sikhi Rehat' from an unbroken tradition, which was started by Satguru Kalgeedhaar, the tenth Guru? <br />
<br />
<br />
It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. Being the “head priest” of Takht Sahib Ji, he must have read these lines of Gurbaani: - <br />
<br />
'''‘kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi.''' <br />
'''teerat barat nem kee-e te sabhe rsaatal jaa(n).233.’'''<br />
“O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, <br />
and those sharaabi, intoxicated, people also consume marijuana and fish <br />
(i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) <br />
– those persons pilgrimages, fasts and rituals are totally useless. ||233||” <br />
(Ang 1377, SGGS) <br />
<br />
<br />
I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic. <br />
<br />
<br />
''http://www.amritworld.com/bhang.html''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhang&diff=4769
Bhang
2005-09-02T11:59:02Z
<p>Manvirsingh: /* The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) */</p>
<hr />
<div><br />
== The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) ==<br />
<br />
By Bhai Amrit Pal Singh ‘Amrit’ from www.amritworld.com<br />
<br />
<br />
According to the 'Sikh Rehat Maryada', ''"A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".'' <br />
<br />
[[Image:Example.jpg]]<br />
''A Nihang is preparing 'Sukhnidhaan''' <br />
<br />
<br />
At Takht Sachkhand Sri Hazoor Sahib Ji (one of the five seats of power in the Sikh Panth), the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbaani and in the Panthic 'Sikh Rehat Maryada', those in favour for the consumption of Bhang have named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' (cannabis) too is mixed. <br />
<br />
<br />
In his book 'Sri Hazoori Maryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the “chief priest” of Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puraatan' (old) tradition. <br />
<br />
<br />
Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji presented the following arguments: - <br />
<br />
<br />
1. According to the 'Janamsakhi Bhai Bala', the Mughul King ‘Babur’ offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, it is claimed that Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabad' (divine hymn) also on this occasion, in which it is argued he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned.<br />
<br />
<br />
2. The 'Mahant' (abbot) of 'Gurusar Satlaani' Gurdwara obtained a license for 'Sukhnidhaan' from the British government. <br />
<br />
<br />
3. 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji. <br />
<br />
<br />
4. 'Nihangs' (Vanguards in the Sikh Panth) of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
5. There is description of 'Sukhnidhaan' on many pages of the book 'Sooraj Prakaash'. <br />
<br />
<br />
6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). Apparently it proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
8. All the 'Rehats' (codes of conducts) can be known only from the Guru’s history and 'Rehatnamas'. It is claimed that we cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
<br />
Let us now discuss these points one by one: - <br />
<br />
<br />
The main argument by Singh Sahib Bhai Joginder Singh Ji, from Hazoor Sahib, is that Mughal King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabad' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned. <br />
<br />
<br />
Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhang' are one and the same. The particular 'Saakhi' (narration) of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. The word 'Bhang' has only been used. <br />
<br />
<br />
It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, though it says in 'Janamsakhi Bhai Bala' that Babur offered 'Bhang' to Guru Ji, but there is no mention that this “pleased Guru Ji”. Instead, Guru Ji was pleased when Babur released innocent prisoners. <br />
<br />
<br />
'Janamsakhi Bhai Bala' states that Babur heard Guru Nanak Dev Ji sing the shabad: <br />
''''kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.''''<br />
“Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
'''tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad.''' <br />
'''bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet.''' <br />
'''kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1.''' <br />
'''tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao.''' <br />
'''kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2.''' <br />
'''ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe.''' <br />
'''terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.'''' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: <br />
The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. <br />
I have become an intoxicated hermit. My hands are my begging bowl; <br />
I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| <br />
I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door <br />
- please bless me with Your charity. ||1||Pause|| <br />
Saffron, flowers, musk oil and gold embellish the bodies of all. <br />
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| <br />
No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. <br />
Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. <br />
Nanak begs for charity at their door. ||3||1||2||” <br />
(Ang 721, SGGS)<br />
<br />
<br />
Guru Ji clearly says that '''‘Bhau Tera Bhaang’''', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can we say that Guru Ji accepts ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janamsakhi Bhai Bala' does not state that Guru Ji drank 'Bhang'. <br />
<br />
<br />
Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased). <br />
<br />
<br />
Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners. <br />
<br />
<br />
According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got a license for 'Sukhnidhaan' from the British government of that time. <br />
<br />
<br />
A 'Mahant', even if he has many devotees, cannot be an ideal for Sikhs, who prays for the victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that the 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib Ji is an old ('Puraatan') tradition just because some 'Mahant' got a license for 'Bhang' from the British government? <br />
<br />
<br />
The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered. <br />
<br />
<br />
It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, it still does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh Ji's time? Recently, a Gurdwara was in the news, where the Police found opium being cultivated. Does this prove that cultivating opium in Gurdwara premises is a 'Puraatan Maryada' (old tradition)? <br />
<br />
<br />
The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twaareekh Guru Khalsa', written by Giani Gian Singh, the Budhha Dal was founded in Samvat 1791 Bikrami (1734 CE). (See, 'Twaareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organisation, which was founded many years after Guru Gobind Singh Ji left for his heavenly abode, does not prove that it is an old tradition from the Guru’s times. <br />
<br />
<br />
For example, nowadays, Budhha Dal has started to install 'Sri Sarab-loh Granth' along with Sri Guru Granth Sahib Ji and Sri Dasam Granth. It is a well-known fact that installing Sri Sarabloh Granth alongside with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is a completely new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places? <br />
<br />
<br />
Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 CE. In addition, none of these organisations were founded by Guru Gobind Singh Ji. <br />
<br />
<br />
In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in the book 'Sooraj Prakash' (Sri Gur Prataap Sooraj Granth). <br />
<br />
<br />
Singh Sahib Bhai Joginder Singh Ji himself would not have accepted every point of the 'Sooraj Prakaash' a reliable source. For example, it is the same 'Sri Gur Prataap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Raag-Mala' of Sri Guru Granth Sahib Ji is recited by Guru Ji. It is not rational to accept one thing and reject another in 'Gur Prataap Sooraj Granth'. Only a serious analysis of many books and sources can show us the way to a result. <br />
<br />
<br />
Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during the times of Guru Sahib, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
A big 'Suneharas' found in an old room does not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah Parshaad' (sacred pudding) was cooked in it, and not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission. <br />
<br />
<br />
Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old tradition by this book. If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why don’t they offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and another is not. Why is it so? <br />
<br />
<br />
Singh Sahib Ji wrote that all the 'Rehats' could be known only from the Guru’s history and 'Rehatnamas'. We cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
Though it is right that we obtain information about all the 'Rehats' from the Guru’s history and 'Rehatnamas’, but only one book of history or only a single 'Rehatnama' cannot be accepted as an authority. We know that the present 'Maryada' of an 'Amrit Sanchaar' (Sikh initiation ceremony) is not written in any of old 'Rehatnamas'; even then, the present 'Maryada' of an 'Amrit Sanchaar’ is being followed across the world. Why is it so? Does it not indicate that we obtain the 'Sikhi Rehat' from an unbroken tradition, which was started by Satguru Kalgeedhaar, the tenth Guru? <br />
<br />
<br />
It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. Being the “head priest” of Takht Sahib Ji, he must have read these lines of Gurbaani: - <br />
<br />
'''‘kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi.''' <br />
'''teerat barat nem kee-e te sabhe rsaatal jaa(n).233.’'''<br />
“O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, <br />
and those sharaabi, intoxicated, people also consume marijuana and fish <br />
(i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) <br />
– those persons pilgrimages, fasts and rituals are totally useless. ||233||” <br />
(Ang 1377, SGGS) <br />
<br />
<br />
I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic. <br />
<br />
<br />
''http://www.amritworld.com/bhang.html''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhang&diff=4768
Bhang
2005-09-02T11:58:20Z
<p>Manvirsingh: /* The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) */</p>
<hr />
<div><br />
== The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) ==<br />
<br />
By Bhai Amrit Pal Singh ‘Amrit’ from www.amritworld.com<br />
<br />
<br />
According to the 'Sikh Rehat Maryada', ''"A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".'' <br />
<br />
[[Image:Example.jpg]]<br />
''A Nihang is preparing 'Sukhnidhaan''' <br />
<br />
<br />
At Takht Sachkhand Sri Hazoor Sahib Ji (one of the five seats of power in the Sikh Panth), the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbaani and in the Panthic 'Sikh Rehat Maryada', those in favour for the consumption of Bhang have named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' (cannabis) too is mixed. <br />
<br />
<br />
In his book 'Sri Hazoori Maryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the “chief priest” of Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puraatan' (old) tradition. <br />
<br />
<br />
Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji presented the following arguments: - <br />
<br />
<br />
1. According to the 'Janamsakhi Bhai Bala', the Mughul King ‘Babur’ offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, it is claimed that Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabad' (divine hymn) also on this occasion, in which it is argued he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned.<br />
<br />
<br />
2. The 'Mahant' (abbot) of 'Gurusar Satlaani' Gurdwara obtained a license for 'Sukhnidhaan' from the British government. <br />
<br />
<br />
3. 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji. <br />
<br />
<br />
4. 'Nihangs' (Vanguards in the Sikh Panth) of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
5. There is description of 'Sukhnidhaan' on many pages of the book 'Sooraj Prakaash'. <br />
<br />
<br />
6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). Apparently it proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
8. All the 'Rehats' (codes of conducts) can be known only from the Guru’s history and 'Rehatnamas'. It is claimed that we cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
<br />
Let us now discuss these points one by one: - <br />
<br />
<br />
The main argument by Singh Sahib Bhai Joginder Singh Ji, from Hazoor Sahib, is that Mughal King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabad' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned. <br />
<br />
<br />
Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhang' are one and the same. The particular 'Saakhi' (narration) of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. The word 'Bhang' has only been used. <br />
<br />
<br />
It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, though it says in 'Janamsakhi Bhai Bala' that Babur offered 'Bhang' to Guru Ji, but there is no mention that this “pleased Guru Ji”. Instead, Guru Ji was pleased when Babur released innocent prisoners. <br />
<br />
<br />
'Janamsakhi Bhai Bala' states that Babur heard Guru Nanak Dev Ji sing the shabad: <br />
''''kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.''''<br />
“Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
'''tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad.''' <br />
'''bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet.''' <br />
'''kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1.''' <br />
'''tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao.''' <br />
'''kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2.''' <br />
'''ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe.''' <br />
'''terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.'''' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: <br />
The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. <br />
I have become an intoxicated hermit. My hands are my begging bowl; <br />
I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| <br />
I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| <br />
Saffron, flowers, musk oil and gold embellish the bodies of all. <br />
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| <br />
No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. <br />
Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. <br />
Nanak begs for charity at their door. ||3||1||2||” <br />
(Ang 721, SGGS)<br />
<br />
<br />
Guru Ji clearly says that '''‘Bhau Tera Bhaang’''', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can we say that Guru Ji accepts ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janamsakhi Bhai Bala' does not state that Guru Ji drank 'Bhang'. <br />
<br />
<br />
Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased). <br />
<br />
<br />
Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners. <br />
<br />
<br />
According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got a license for 'Sukhnidhaan' from the British government of that time. <br />
<br />
<br />
A 'Mahant', even if he has many devotees, cannot be an ideal for Sikhs, who prays for the victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that the 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib Ji is an old ('Puraatan') tradition just because some 'Mahant' got a license for 'Bhang' from the British government? <br />
<br />
<br />
The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered. <br />
<br />
<br />
It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, it still does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh Ji's time? Recently, a Gurdwara was in the news, where the Police found opium being cultivated. Does this prove that cultivating opium in Gurdwara premises is a 'Puraatan Maryada' (old tradition)? <br />
<br />
<br />
The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twaareekh Guru Khalsa', written by Giani Gian Singh, the Budhha Dal was founded in Samvat 1791 Bikrami (1734 CE). (See, 'Twaareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organisation, which was founded many years after Guru Gobind Singh Ji left for his heavenly abode, does not prove that it is an old tradition from the Guru’s times. <br />
<br />
<br />
For example, nowadays, Budhha Dal has started to install 'Sri Sarab-loh Granth' along with Sri Guru Granth Sahib Ji and Sri Dasam Granth. It is a well-known fact that installing Sri Sarabloh Granth alongside with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is a completely new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places? <br />
<br />
<br />
Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 CE. In addition, none of these organisations were founded by Guru Gobind Singh Ji. <br />
<br />
<br />
In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in the book 'Sooraj Prakash' (Sri Gur Prataap Sooraj Granth). <br />
<br />
<br />
Singh Sahib Bhai Joginder Singh Ji himself would not have accepted every point of the 'Sooraj Prakaash' a reliable source. For example, it is the same 'Sri Gur Prataap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Raag-Mala' of Sri Guru Granth Sahib Ji is recited by Guru Ji. It is not rational to accept one thing and reject another in 'Gur Prataap Sooraj Granth'. Only a serious analysis of many books and sources can show us the way to a result. <br />
<br />
<br />
Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during the times of Guru Sahib, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
A big 'Suneharas' found in an old room does not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah Parshaad' (sacred pudding) was cooked in it, and not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission. <br />
<br />
<br />
Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old tradition by this book. If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why don’t they offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and another is not. Why is it so? <br />
<br />
<br />
Singh Sahib Ji wrote that all the 'Rehats' could be known only from the Guru’s history and 'Rehatnamas'. We cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
Though it is right that we obtain information about all the 'Rehats' from the Guru’s history and 'Rehatnamas’, but only one book of history or only a single 'Rehatnama' cannot be accepted as an authority. We know that the present 'Maryada' of an 'Amrit Sanchaar' (Sikh initiation ceremony) is not written in any of old 'Rehatnamas'; even then, the present 'Maryada' of an 'Amrit Sanchaar’ is being followed across the world. Why is it so? Does it not indicate that we obtain the 'Sikhi Rehat' from an unbroken tradition, which was started by Satguru Kalgeedhaar, the tenth Guru? <br />
<br />
<br />
It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. Being the “head priest” of Takht Sahib Ji, he must have read these lines of Gurbaani: - <br />
<br />
'''‘kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi.''' <br />
'''teerat barat nem kee-e te sabhe rsaatal jaa(n).233.’'''<br />
“O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, <br />
and those sharaabi, intoxicated, people also consume marijuana and fish <br />
(i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) <br />
– those persons pilgrimages, fasts and rituals are totally useless. ||233||” <br />
(Ang 1377, SGGS) <br />
<br />
<br />
I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic. <br />
<br />
<br />
''http://www.amritworld.com/bhang.html''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhang&diff=4767
Bhang
2005-09-02T11:56:26Z
<p>Manvirsingh: </p>
<hr />
<div><br />
== The ‘Sukhnidhaan’ or '''‘Bhang’''' (cannabis) ==<br />
<br />
By Bhai Amrit Pal Singh ‘Amrit’ from www.amritworld.com<br />
<br />
<br />
According to the 'Sikh Rehat Maryada', ''"A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".'' <br />
<br />
[[Image:http://www.amritworld.com/images/preparing_bhang.jpg]] <br />
''A Nihang is preparing 'Sukhnidhaan''' <br />
<br />
<br />
At Takht Sachkhand Sri Hazoor Sahib Ji (one of the five seats of power in the Sikh Panth), the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbaani and in the Panthic 'Sikh Rehat Maryada', those in favour for the consumption of Bhang have named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' (cannabis) too is mixed. <br />
<br />
<br />
In his book 'Sri Hazoori Maryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the “chief priest” of Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puraatan' (old) tradition. <br />
<br />
<br />
Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji presented the following arguments: - <br />
<br />
<br />
1. According to the 'Janamsakhi Bhai Bala', the Mughul King ‘Babur’ offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, it is claimed that Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabad' (divine hymn) also on this occasion, in which it is argued he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned.<br />
<br />
<br />
2. The 'Mahant' (abbot) of 'Gurusar Satlaani' Gurdwara obtained a license for 'Sukhnidhaan' from the British government. <br />
<br />
<br />
3. 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji. <br />
<br />
<br />
4. 'Nihangs' (Vanguards in the Sikh Panth) of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
5. There is description of 'Sukhnidhaan' on many pages of the book 'Sooraj Prakaash'. <br />
<br />
<br />
6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). Apparently it proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
8. All the 'Rehats' (codes of conducts) can be known only from the Guru’s history and 'Rehatnamas'. It is claimed that we cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
<br />
Let us now discuss these points one by one: - <br />
<br />
<br />
The main argument by Singh Sahib Bhai Joginder Singh Ji, from Hazoor Sahib, is that Mughal King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabad' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Naath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabad', in which drinking wine and alcohol was condemned. <br />
<br />
<br />
Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhang' are one and the same. The particular 'Saakhi' (narration) of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. The word 'Bhang' has only been used. <br />
<br />
<br />
It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, though it says in 'Janamsakhi Bhai Bala' that Babur offered 'Bhang' to Guru Ji, but there is no mention that this “pleased Guru Ji”. Instead, Guru Ji was pleased when Babur released innocent prisoners. <br />
<br />
<br />
'Janamsakhi Bhai Bala' states that Babur heard Guru Nanak Dev Ji sing the shabad: <br />
''''kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.''''<br />
“Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)<br />
<br />
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'." <br />
<br />
However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?" <br />
<br />
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: - <br />
'''tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad.''' <br />
'''bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet.''' <br />
'''kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1.''' <br />
'''tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao.''' <br />
'''kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2.''' <br />
'''ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe.''' <br />
'''terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.'''' <br />
“Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: <br />
The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. <br />
I have become an intoxicated hermit. My hands are my begging bowl; <br />
I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| <br />
I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| <br />
Saffron, flowers, musk oil and gold embellish the bodies of all. <br />
The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| <br />
No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. <br />
Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. <br />
Nanak begs for charity at their door. ||3||1||2||” <br />
(Ang 721, SGGS)<br />
<br />
<br />
Guru Ji clearly says that '''‘Bhau Tera Bhaang’''', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can we say that Guru Ji accepts ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janamsakhi Bhai Bala' does not state that Guru Ji drank 'Bhang'. <br />
<br />
<br />
Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased). <br />
<br />
<br />
Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners. <br />
<br />
<br />
According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got a license for 'Sukhnidhaan' from the British government of that time. <br />
<br />
<br />
A 'Mahant', even if he has many devotees, cannot be an ideal for Sikhs, who prays for the victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that the 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib Ji is an old ('Puraatan') tradition just because some 'Mahant' got a license for 'Bhang' from the British government? <br />
<br />
<br />
The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered. <br />
<br />
<br />
It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, it still does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh Ji's time? Recently, a Gurdwara was in the news, where the Police found opium being cultivated. Does this prove that cultivating opium in Gurdwara premises is a 'Puraatan Maryada' (old tradition)? <br />
<br />
<br />
The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'. <br />
<br />
<br />
If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twaareekh Guru Khalsa', written by Giani Gian Singh, the Budhha Dal was founded in Samvat 1791 Bikrami (1734 CE). (See, 'Twaareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organisation, which was founded many years after Guru Gobind Singh Ji left for his heavenly abode, does not prove that it is an old tradition from the Guru’s times. <br />
<br />
<br />
For example, nowadays, Budhha Dal has started to install 'Sri Sarab-loh Granth' along with Sri Guru Granth Sahib Ji and Sri Dasam Granth. It is a well-known fact that installing Sri Sarabloh Granth alongside with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is a completely new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places? <br />
<br />
<br />
Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 CE. In addition, none of these organisations were founded by Guru Gobind Singh Ji. <br />
<br />
<br />
In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in the book 'Sooraj Prakash' (Sri Gur Prataap Sooraj Granth). <br />
<br />
<br />
Singh Sahib Bhai Joginder Singh Ji himself would not have accepted every point of the 'Sooraj Prakaash' a reliable source. For example, it is the same 'Sri Gur Prataap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Raag-Mala' of Sri Guru Granth Sahib Ji is recited by Guru Ji. It is not rational to accept one thing and reject another in 'Gur Prataap Sooraj Granth'. Only a serious analysis of many books and sources can show us the way to a result. <br />
<br />
<br />
Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during the times of Guru Sahib, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib. <br />
<br />
<br />
A big 'Suneharas' found in an old room does not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah Parshaad' (sacred pudding) was cooked in it, and not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission. <br />
<br />
<br />
Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed. <br />
<br />
<br />
First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old tradition by this book. If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why don’t they offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and another is not. Why is it so? <br />
<br />
<br />
Singh Sahib Ji wrote that all the 'Rehats' could be known only from the Guru’s history and 'Rehatnamas'. We cannot know 'Rehats' from Sri Guru Granth Sahib Ji. <br />
<br />
<br />
Though it is right that we obtain information about all the 'Rehats' from the Guru’s history and 'Rehatnamas’, but only one book of history or only a single 'Rehatnama' cannot be accepted as an authority. We know that the present 'Maryada' of an 'Amrit Sanchaar' (Sikh initiation ceremony) is not written in any of old 'Rehatnamas'; even then, the present 'Maryada' of an 'Amrit Sanchaar’ is being followed across the world. Why is it so? Does it not indicate that we obtain the 'Sikhi Rehat' from an unbroken tradition, which was started by Satguru Kalgeedhaar, the tenth Guru? <br />
<br />
<br />
It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. Being the “head priest” of Takht Sahib Ji, he must have read these lines of Gurbaani: - <br />
<br />
'''‘kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi.''' <br />
'''teerat barat nem kee-e te sabhe rsaatal jaa(n).233.’'''<br />
“O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, <br />
and those sharaabi, intoxicated, people also consume marijuana and fish <br />
(i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) <br />
– those persons pilgrimages, fasts and rituals are totally useless. ||233||” <br />
(Ang 1377, SGGS) <br />
<br />
<br />
I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic. <br />
<br />
<br />
''http://www.amritworld.com/bhang.html''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Bhai_Rama_Singh&diff=4771
Bhai Rama Singh
2005-09-02T11:44:33Z
<p>Manvirsingh: </p>
<hr />
<div><br />
== '''Bhai Rama Singh''' (1930-2002) ==<br />
By Daljit Singh, UK<br />
<br />
<br />
Bhai Sahib Bhai Rama Ji was born in the year 1930 in a village of Chhariavli, which is one and half miles from Aligarh, Uttar Pradesh, Northern India. His father, Vaid Chandar Pal and his mother Bibi Leshmi Devi come from a very staunch Hindu family. The family had 4 siblings and Bhai Sahib had one brother and two sisters. There was very little contact with the family and as he dipped further into Sikhi, he gave up all the attachment with the family; apparently the family shunned him from embracing the Sikh faith. <br />
<br />
<br />
Bhai Rama Singh Ji went to the Eighth class in Aligarh, a town south east of Delhi. The turning point in his life came when he heard a sermon from Baba Rattan Das when he was eight years of age, which made a great impact in his life. He said that according to the Hindu religion, there were chauraasi lakh joon (84 million species). If a person did not remember God, then that person went through the suffering of all those forms of existence. Once caught in the cycle of births and deaths, it took a soul millions of years to get out of it. The life span of some life forms, for example of a snake may well be 500 years or certain species of fishes live up to 5000 to 6000 years or more. There is only suffering and pain in that cycle of births and deaths and no comfort at all. Bhai Sahib asked himself’ “Why shouldn’t I meditate on God’s name in this life and achieve salvation?” Bhai Sahib also experienced while meditating, an inner voice saying, “Without the Perfect (True) Guru there is no salvation in life.”<br />
<br />
<br />
He left the parents, brother and sisters and proceeded to Delhi and then Bombay; he was tired and fell asleep during the travel. In his dream, someone said to him, “Your attachments are due to your past deeds and one day you have to part. The Lord’s name is written in your destiny. The place where you are going will be good for you.” He started reciting ‘Raam Raam’ and doing simran in the Grace of God. It began to dawn upon him that any fear will be dispelled in the Saadh Sangat, the Company of the Holy Congregation. The divine perspective in life shaped his life and he decided to come to the UK. He came to England on 18th January 1964 by ship at Tilbury. On arrival he got his first Nitnem gutka (daily prayer book) and started saying his Mool Mantar. He was blessed with ridhian sidhian (supernatural Powers) and his mission started in the UK. He came to Southall and started his first Rain-Subaaee, continuous all night singing of the Gurbaani Kirtan and ambrosial simran of Waheguru at the Southall Gurdwara; this spread further to other Gurdwaras.<br />
<br />
<br />
Bhai Sahib had tremendous energy and the charisma to motivate the youngsters to embrace Sikhism and be part of the Amrit parchaar and he went with Saadh Sangat on yatra trips to Nankana Sahib, Anandpur Sahib and Hem Kundt Sahib. He also actively encouraged people to Amrit, and immersed himself in Amrit parchaar during his visits to the Far East (Malaysia, Singapore and Indonesia), Makindu and Kericho, East Africa, Vancouver, Canada and USA. The Sangat was mesmerized by his physical presence, his selfless sewa, simplicity, humility and his unique ability to keep the spirits of others in the Power of Naam.<br />
<br />
<br />
Bhai Sahib Ji epitomized humility and regarded himself as a Servant of Satguru Ji. He was a strong advocate of the principles and practices that we must live to serve and please only Satguru Ji and not others. I know of many who have put these principles in practice and this has become an integral part of their daily living. All those who met and came in contact with Bhai Sahib Rama Singh Ji would be touched by the unstinted love he had for everyone. Acting as a beacon of light, Bhai Sahib would guide and direct the Sangat to Sri Guru Granth Sahib Ji as their Guru and encouraged daily simran. Bhai Sahib also gave great importance of cleaning the shoes of the Sangat as a very high sewa.<br />
<br />
<br />
For over 30 years, Bhai Sahib was at the forefront of Sikhi parchaar in Europe and performed unceasing selfless sewa. He went on numerous Amrit parchaar tours worldwide to spread the message of Sri Guru Nanak Dev Ji and participated as one of the Panj Pyaarey in Amrit ceremonies.<br />
<br />
<br />
He was gifted, approachable and accessible, commanding intense love and respect from the Sangat or the congregation. He was actively involved in Kirtan Darbars, participating wholeheartedly with the Sangat; the youth were especially dear to him. Bhai Sahib also was keen on gardening and he preferred to be with nature, nurturing and tending to plants. He constantly encouraged the Sikh youths to do amrit-vela simran and stressed nimarta (humility) and urged them the need to build a jeevan (fruitful life). He also emphasized to do as many mool mantar as one can. In fact, he started targets for example 10,000 mool mantar by giving little counter to people, which they click to increment the counter. What an incentive and it is a brilliant concept for Bhai Sahib to think on one-pointed mindedness on Naam?<br />
<br />
<br />
Guru Tegh Bahadur Ji stated: “Know such a man, says Nanak, to be a living image of God; who remains undisturbed in sorrow and happiness, and is free from attachment, pride and avarice.” Bhai Sahib was free from all this and he was to so many of us a living image of God, in the Form of True Khalsa, immersed in Naam. Always serene, full of love and affection.<br />
<br />
<br />
Bhai Sahib also advocated the power of Naam. He said without Naam life is totally wasted and futile. He expresses in a poetic verse and gets the message across to the Saadh Sangat in his book:<br />
<br />
They have not accumulated the treasure of Naam<br />
How can their Panth prosper?<br />
(You) do not meditate on the Naam in the morning<br />
You are wasting your life.<br />
<br />
Only recitation of the Naam will give you peace<br />
Forget not your (true) home<br />
By reciting the Naam you gain respect<br />
The cycle of birth and death will be terminated.<br />
<br />
Only the One Naam will go with you<br />
All wealth will be left behind<br />
Through good fortune did you get the human body<br />
Do not waste it.<br />
<br />
If you give up arrogance<br />
You will get respect hereafter<br />
You will be freed from birth (Chauraasi lakh joon or cycle) <br />
And always remain in a state of tranquility<br />
<br />
(Bhai Rama Singh Ji)<br />
<br />
<br />
Bhai Sahib also taught the Sangat the way to recite Gurmantar. There are two methods for reciting Waheguru: the first is to recite the word Waheguru and the second to repeat Waheguru with every swaas (life breath). The method for repeating Waheguru with every swaas is taught by the Panj Pyaarey. In this way, by doing swaas swaas simran in the early morning, a time comes when the swaas begin to ascend to the forehead (Trikutti, a spot between the eye-brows) and one experience as follows: “You brawling, ignorant person of low mentality, reverse your breadth and turn it inwards. Let your mind be intoxicated with the stream for Ambrosial Nectar, which trickles down from the furnace of the tenth gate (Dasam duaar).” SGGS p.1123<br />
<br />
<br />
Bhai Sahib left behind memories amongst the Sangat and on his barsi (anniversary) the whole world gets emotional and memories get rekindled. It is now just over 3 years Bhai Sahib passed away on 1st August 2002 at the age of 72 at amrit-vela. The Sikh community continues to love and remember him; in sharing his thoughts and experiences. Bhai Sahib completed an autobiography entitled: ‘In Search of the True Guru’ – ‘Roop Gobind Ka, Raj Khalsa Ka, Sikh Sonay Ka’. The book covers his childhood, search for the True Guru, Selfless Service with Humility and Khalsa Raj. It is worth reading as it reveals the main reason for our existence and to achieve complete jiwan mukti as Bhai Sahib advocated is to Naam Japna and selfless sewa to the community without looking for recognition.<br />
<br />
<br />
''Daljit Singh, U.K.''<br />
<br />
''Boodar269@aol.com''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Prakash&diff=7223
Prakash
2005-09-02T11:37:42Z
<p>Manvirsingh: /* How to do '''Prakash Di Sewa''' */</p>
<hr />
<div>----<br />
=='''Prakash''': dawn; light==<br />
<br />
Prakash is the name for the act of opening the Siri Guru Granth Sahib. The Guru Granth Sahib is a large volume and usually stored in one location, but sits as the focal point in a congregation or [[Gurdwara]]. When being brought to the open court it is carried on ones head to symbolize that it is above human ego. This is done with chanting. The prakash process is completed by taking a [[hukam]].<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
<br />
== How to do '''Prakash Di Sewa''' ==<br />
by Manvir Singh Khalsa<br />
<br />
<br />
’Prakaash’ means light, radiance, expansion. It is the presence of the Guru presiding over the Saadh Sangat, the Company of the Holy. The Parkaash ceremony is the installation of the Siri Guru Granth Sahib upon the Palkee Sahib for the day, or for the Gurdwara ceremony about to be conducted.<br />
<br />
<br />
1. Entering Guru Ji’s room (or the place where Guru Ji’s Sukhaasan was done), the sewadaar (volunteer) serving as the Granthi ‘mathaa teks’ (bows down) to Guru Sahib. <br />
<br />
<br />
2. A short Ardaas is recited (if Guru Ji’ Saroop is being taken to someone’s house from the Gurdwara then another Ardaas is recited when Guru Ji’s saroop arrives at the house and is placed on the Palkee Sahib before the Prakaash is done):<br />
<br />
<br />
<br />
'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' <br />
'''Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.'''<br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
<br />
'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor aap dé hazoor parkaash dee ardaas hai jee.''' <br />
'''Darshan dé ké até pavitar hukamnaama baksh ké, aap jee deeaan piaareeaan sangtaan noo nihaal karo jee.''' <br />
<br />
'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
<br />
'''Bolé so nihaal, Sat Sree Akaal!'''<br />
<br />
<br />
3. A clean towel or (cotton) cloth is placed on the head of the person serving as the Granthi, then Guru Ji’s Saroop (Volume) is lifted with both hands and placed upon that person’s head, who then carries it to the Palkee Sahib (Guru Ji’s throne). <br />
<br />
As Guru Ji is being carried, the Granthi and those present recite any Gurbaani Shabad or mantra. (i.e. Sat Naam Vaaheguroo, Dhan Siri Guru Granth Sahib Jee, etc.). Everyone present stands up when Guru Ji’s Saroop is being carried to the Palkee Sahib (throne) and does matha tek, bows down.<br />
<br />
<br />
4. All present then sit and continue to meditate and recite Gurbaani or Simran. <br />
<br />
A sevadaar (if present) waves the Chaur Sahib over Guru Ji for the entire ceremony.<br />
<br />
<br />
5. At the place of the Prakaash, Guru Sahib is placed in the centre of the Manjee Sahib (raised platform/cot) and the Granthi unwraps Siri Guru Granth Sahib one rumaala at a time, either alone or assisted by sevadaars,. <br />
<br />
The rumaala sahib will open up to be a diamond shape. Once it is opened, a smaller rumaala is placed on top of Guru Ji’s Saroop. Placing the clean towel or (cotton) cloth back on the head, the Granthi lifts Guru Ji’s Saroop on his or her head.<br />
<br />
<br />
6. The diamond shape rumaala sahib is the folded inwards so it takes a rectangular shape.<br />
<br />
<br />
7. Two pillows are then placed on each side and one at the top centre of the Manjee Sahib. These are then covered with a cotton rumaala.<br />
<br />
<br />
8. Guru Ji’s Saroop is carefully set down on the pillows, and then raised in a vertical position, resting its spine on the Palkee and central pillow. The Volume is then opened near to the centre (using both hands). <br />
<br />
Opening Guru Ji's Saroop the Granthi says the Sikh salutation, '''"Vaheguru Ji Ka Khalsa, Vaheguru Ji Ki Fateh"'''.<br />
<br />
<br />
9. The side rumaalas (called “Palkeeaan”) are placed inside the front and back covers. These rumaalas drape down over the sides of the Palkee Sahib. Then Guru Ji is covered with one or more large rumaalas.<br />
<br />
<br />
10. There are generally 2 rumaalas covering Guru Sahib, one underneath and another on the top. <br />
<br />
<br />
11. The Granthi reads a Hukamnama (the first shabad found on the top left hand side of the Ang (respectful word referring to the ‘pages’ of Sri Guru Granth Ji) which the Volume was opened on). <br />
<br />
<br />
12. The Guru is then covered with its rumaala(s). <br />
<br />
<br />
''manvir_singh_Khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Prakash&diff=4766
Prakash
2005-09-02T11:35:45Z
<p>Manvirsingh: /* '''Prakash''': dawn; light */</p>
<hr />
<div>----<br />
=='''Prakash''': dawn; light==<br />
<br />
Prakash is the name for the act of opening the Siri Guru Granth Sahib. The Guru Granth Sahib is a large volume and usually stored in one location, but sits as the focal point in a congregation or [[Gurdwara]]. When being brought to the open court it is carried on ones head to symbolize that it is above human ego. This is done with chanting. The prakash process is completed by taking a [[hukam]].<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
<br />
== How to do '''Prakash Di Sewa''' ==<br />
by Manvir Singh Khalsa<br />
<br />
<br />
’Prakaash’ means light, radiance, expansion. It is the presence of the Guru presiding over the Saadh Sangat, the Company of the Holy. The Parkaash ceremony is the installation of the Siri Guru Granth Sahib upon the Palkee Sahib for the day, or for the Gurdwara ceremony about to be conducted.<br />
<br />
<br />
1. Entering Guru Ji’s room (or the place where Guru Ji’s Sukhaasan was done), the sewadaar (volunteer) serving as the Granthi ‘mathaa teks’ (bows down) to Guru Sahib. <br />
<br />
<br />
2. A short Ardaas is recited (if Guru Ji’ Saroop is being taken to someone’s house from the Gurdwara then another Ardaas is recited when Guru Ji’s saroop arrives at the house and is placed on the Palkee Sahib before the Prakaash is done):<br />
<br />
<br />
<br />
'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' <br />
'''Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.'''<br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
<br />
'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor aap dé hazoor parkaash dee ardaas hai jee.''' <br />
'''Darshan dé ké até pavitar hukamnaama baksh ké, aap jee deeaan piaareeaan sangtaan noo nihaal karo jee.''' <br />
<br />
'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
<br />
'''Bolé so nihaal, Sat Sree Akaal!'''<br />
<br />
<br />
3. A clean towel or (cotton) cloth is placed on the head of the person serving as the Granthi, then Guru Ji’s Saroop (Volume) is lifted with both hands and placed upon that person’s head, who then carries it to the Palkee Sahib (Guru Ji’s throne). <br />
<br />
As Guru Ji is being carried, the Granthi and those present recite any Gurbaani Shabad or mantra. (i.e. Sat Naam Vaaheguroo, Dhan Siri Guru Granth Sahib Jee, etc.). Everyone present stands up when Guru Ji’s Saroop is being carried to the Palkee Sahib (throne) and does matha tek, bows down.<br />
<br />
<br />
4. All present then sit and continue to meditate and recite Gurbaani or Simran. <br />
<br />
A sevadaar (if present) waves the Chaur Sahib over Guru Ji for the entire ceremony.<br />
<br />
<br />
5. At the place of the Prakaash, Guru Sahib is placed in the centre of the Manjee Sahib (raised platform/cot) and the Granthi unwraps Siri Guru Granth Sahib one rumaala at a time, either alone or assisted by sevadaars,. <br />
<br />
The rumaala sahib will open up to be a diamond shape. Once it is opened, a smaller rumaala is placed on top of Guru Ji’s Saroop. Placing the clean towel or (cotton) cloth back on the head, the Granthi lifts Guru Ji’s Saroop on his or her head.<br />
<br />
<br />
6. The diamond shape rumaala sahib is the folded inwards so it takes a rectangular shape.<br />
<br />
<br />
7. Two pillows are then placed on each side and one at the top centre of the Manjee Sahib. These are then covered with a cotton rumaala.<br />
<br />
<br />
8. Guru Ji’s Saroop is carefully set down on the pillows, and then raised in a vertical position, resting its spine on the Palkee and central pillow. The Volume is then opened near to the centre (using both hands). <br />
<br />
<br />
9. The side rumaalas (called “Palkeeaan”) are placed inside the front and back covers. These rumaalas drape down over the sides of the Palkee Sahib. Then Guru Ji is covered with one or more large rumaalas.<br />
<br />
<br />
10. There are generally 2 rumaalas covering Guru Sahib, one underneath and another on the top. <br />
<br />
<br />
11. The Granthi reads a Hukamnama (the first shabad found on the top left hand side of the Ang (respectful word referring to the ‘pages’ of Sri Guru Granth Ji) which the Volume was opened on). <br />
<br />
<br />
12. The Guru is then covered with its rumaala(s). <br />
<br />
<br />
''manvir_singh_Khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sukhasan&diff=7231
Sukhasan
2005-09-02T11:30:51Z
<p>Manvirsingh: /* How to do '''Sukhasan Di Sewa''' */</p>
<hr />
<div>----<br />
=='''Sukhasan''': Position of comfort==<br />
<br />
This is the name for the act of closing the [[Guru Granth Sahib]]. The Guru is brought from an open position in an open court, wrapped in materials, and put on a [[manja]]/bed usually in a different location.<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
== How to do '''Sukhasan Di Sewa''' ==<br />
<br />
By Manvir Singh Khalsa<br />
<br />
<br />
’Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.<br />
<br />
The following is a full Sukhaasan ceremony:<br />
<br />
<br />
1. The sewadaar (volunteer) serving as the Granthi takes a Hukamnaama.<br />
<br />
<br />
2. The Granthi then recites ‘Sohila’ while he or she closes Siri Guru Granth Sahib Ji, removing the side rumaalas. (If one does not know Sohila Sahib by heart, someone else can read it from the Nitnem Gutka). If Sukhaasan is performed during the day, ‘Benti Chaupayee’ is traditionally recited. However, any Gurbaani or chanting may be performed.) <br />
<br />
<br />
3. Guru Ji’s Saroop is placed in the centre of the Manjee Sahib (raised platform/cot), it is covered with one or both side rumaalas. The Granthi covers his or her head with a clean towel or (cotton) cloth and then places Guru Ji’s Saroop on their head. <br />
<br />
<br />
4. The rectangular shaped folded white cotton rumaalas, which are on the Manjee Sahib are then unfolded upon the Palkee in preparation for wrapping Guru Ji’s Saroop. Unfolding the rumaala, which had been folded into a rectangular shape for the Parkaash, is now unfolded to make the diamond shape. (Cotton is used because it is not slippery, and holds well as a wrap.) <br />
<br />
<br />
5. Guru Ji is lowered onto the rumaalas on the Palki Sahib. <br />
<br />
<br />
6. Siri Guru Granth Sahib Ji is then neatly wrapped, one rumaala at a time. One corner at a time, the rumaala is folded inwards. Having done this, the side side rumaalas (palkeeaan) are placed on top of Guru Ji’s saroop and then the large rumaala sahib is placed over.<br />
<br />
<br />
7. Ardaas is recited. This may be a short, abbreviated Ardaas. <br />
<br />
'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' <br />
'''Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.'''<br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
<br />
'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor sukhaasan dee ardaas hai jee.''' <br />
'''Aap jee ne amrit-velé to lai ké hun tak saadh sangat noo darshan dé ké nihaal keetaa hai jee.'''<br />
'''Aap Jee daa Sukhaasan Asthaan tiaar hai, kirpaa kar ké Sukhaasan asthaan té biraajmaan hovo jee.'''<br />
<br />
'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
<br />
'''Bolé so nihaal, Sat Sree Akaal!'''<br />
<br />
<br />
8. The Granthi places Guru Ji’s Saroop on his or her head, stands and walks to the location where Guru Ji will spend the night. Ideally, another Sikh precedes Guru Ji with sword drawn, and another Sikh follows, waving the Chaur Sahib over Guru Ji. Everyone sings any Gurbaani or mantra, such as Satnaam Vaaheguroo, or Dhan Siri Guru Granth Sahib Ji. Traditionally the Saadh Sangat join together and sing:<br />
<br />
'''Jithai jaaé behai meraa satguroo'''<br />
'''So thaan suhaavaa raam raajé'''<br />
'''Gursikhee so thaan bhaaliaa'''<br />
'''Lai dhoor mukh laavaa'''<br />
'''Gursikhaa kee ghaal thaaé pe-ee'''<br />
'''Jin har naam dhiaavaa'''<br />
'''Jin Nanak satgur poojiaa''' <br />
'''Tin har pooj karaava.'''<br />
<br />
Translation: -<br />
''”Wherever my True Guru goes and sits, that place is beautiful, O Lord King.'' <br />
''The Guru's Sikhs seek out that place; they take the dust and apply it to their faces.'' <br />
''The works of the Guru's Sikhs, Who meditate on Vaheguru's Name, are approved.'' <br />
''Those who worship the True Guru, O Nanak - Vaheguru causes them to be worshipped in turn. ||2||”'' <br />
(Ang 450, SGGS)<br />
<br />
<br />
9. A short Ardaas may be recited at the Guru’s resting place (however this is usually done if it is different location i.e. Guru Ji’s saroop has come from someone’s house back to the Gurdwara Sahib). <br />
<br />
'''"Bolé so Nihaal . . . Sat Siree Akaal!"''' is proclaimed, so that all nearby may know that the Guru is now safely at rest. <br />
<br />
<br />
10. Everyone then says: '''‘Vaaheguroo Jee Ka Khaalsa, Vaaheguroo Jee Kee Fateh’''' <br />
<br />
<br />
<br />
''manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sukhasan&diff=4764
Sukhasan
2005-09-02T11:30:21Z
<p>Manvirsingh: /* How to do '''Sukhasan Di Sewa''' */</p>
<hr />
<div>----<br />
=='''Sukhasan''': Position of comfort==<br />
<br />
This is the name for the act of closing the [[Guru Granth Sahib]]. The Guru is brought from an open position in an open court, wrapped in materials, and put on a [[manja]]/bed usually in a different location.<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
== How to do '''Sukhasan Di Sewa''' ==<br />
<br />
By Manvir Singh Khalsa<br />
<br />
<br />
’Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.<br />
<br />
The following is a full Sukhaasan ceremony:<br />
<br />
<br />
1. The sewadaar (volunteer) serving as the Granthi takes a Hukamnaama.<br />
<br />
<br />
2. The Granthi then recites ‘Sohila’ while he or she closes Siri Guru Granth Sahib Ji, removing the side rumaalas. (If one does not know Sohila Sahib by heart, someone else can read it from the Nitnem Gutka). If Sukhaasan is performed during the day, ‘Benti Chaupayee’ is traditionally recited. However, any Gurbaani or chanting may be performed.) <br />
<br />
<br />
3. Guru Ji’s Saroop is placed in the centre of the Manjee Sahib (raised platform/cot), it is covered with one or both side rumaalas. The Granthi covers his or her head with a clean towel or (cotton) cloth and then places Guru Ji’s Saroop on their head. <br />
<br />
<br />
4. The rectangular shaped folded white cotton rumaalas, which are on the Manjee Sahib are then unfolded upon the Palkee in preparation for wrapping Guru Ji’s Saroop. Unfolding the rumaala, which had been folded into a rectangular shape for the Parkaash, is now unfolded to make the diamond shape. (Cotton is used because it is not slippery, and holds well as a wrap.) <br />
<br />
<br />
5. Guru Ji is lowered onto the rumaalas on the Palki Sahib. <br />
<br />
<br />
6. Siri Guru Granth Sahib Ji is then neatly wrapped, one rumaala at a time. One corner at a time, the rumaala is folded inwards. Having done this, the side side rumaalas (palkeeaan) are placed on top of Guru Ji’s saroop and then the large rumaala sahib is placed over.<br />
<br />
<br />
7. Ardaas is recited. This may be a short, abbreviated Ardaas. <br />
<br />
'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' <br />
'''Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.'''<br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
<br />
'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor sukhaasan dee ardaas hai jee.''' <br />
'''Aap jee ne amrit-velé to lai ké hun tak saadh sangat noo darshan dé ké nihaal keetaa hai jee.'''<br />
'''Aap Jee daa Sukhaasan Asthaan tiaar hai, kirpaa kar ké Sukhaasan asthaan té biraajmaan hovo jee.'''<br />
<br />
'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
<br />
'''Bolé so nihaal, Sat Sree Akaal!'''<br />
<br />
<br />
8. The Granthi places Guru Ji’s Saroop on his or her head, stands and walks to the location where Guru Ji will spend the night. Ideally, another Sikh precedes Guru Ji with sword drawn, and another Sikh follows, waving the Chaur Sahib over Guru Ji. Everyone sings any Gurbaani or mantra, such as Satnaam Vaaheguroo, or Dhan Siri Guru Granth Sahib Ji. Traditionally the Saadh Sangat join together and sing:<br />
<br />
'''Jithai jaaé behai meraa satguroo'''<br />
'''So thaan suhaavaa raam raajé'''<br />
'''Gursikhee so thaan bhaaliaa'''<br />
'''Lai dhoor mukh laavaa'''<br />
'''Gursikhaa kee ghaal thaaé pe-ee'''<br />
'''Jin har naam dhiaavaa'''<br />
'''Jin Nanak satgur poojiaa''' <br />
'''Tin har pooj karaava.'''<br />
<br />
Translation: -<br />
''”Wherever my True Guru goes and sits, that place is beautiful, O Lord King.'' <br />
''The Guru's Sikhs seek out that place; they take the dust and apply it to their faces.'' <br />
''The works of the Guru's Sikhs, Who meditate on Vaheguru's Name, are approved.'' <br />
''Those who worship the True Guru, O Nanak - Vaheguru causes them to be worshipped in turn. ||2||”'' <br />
(Ang 450, SGGS)<br />
<br />
<br />
9. A short Ardaas may be recited at the Guru’s resting place (however this is usually done if it is different location i.e. Guru Ji’s saroop has come from someone’s house back to the Gurdwara Sahib). <br />
<br />
'''"Bolé so Nihaal . . . Sat Siree Akaal!"''' is proclaimed, so that all nearby may know that the Guru is now safely at rest. <br />
<br />
<br />
10. Everyone then says: '''‘Vaaheguroo Jee Ka Khaalsa, Vaaheguroo Jee Kee Fateh’''' <br />
<br />
<br />
''Manvir Singh Khalsa, UK''<br />
<br />
''manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sukhasan&diff=4763
Sukhasan
2005-09-02T11:29:39Z
<p>Manvirsingh: /* How to do '''Sukhasan Di Sewa''' */</p>
<hr />
<div>----<br />
=='''Sukhasan''': Position of comfort==<br />
<br />
This is the name for the act of closing the [[Guru Granth Sahib]]. The Guru is brought from an open position in an open court, wrapped in materials, and put on a [[manja]]/bed usually in a different location.<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
== How to do '''Sukhasan Di Sewa''' ==<br />
<br />
By Manvir Singh Khalsa<br />
<br />
<br />
’Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.<br />
<br />
The following is a full Sukhaasan ceremony:<br />
<br />
<br />
1. The sewadaar (volunteer) serving as the Granthi takes a Hukamnaama.<br />
<br />
<br />
2. The Granthi then recites ‘Sohila’ while he or she closes Siri Guru Granth Sahib Ji, removing the side rumaalas. (If one does not know Sohila Sahib by heart, someone else can read it from the Nitnem Gutka). If Sukhaasan is performed during the day, ‘Benti Chaupayee’ is traditionally recited. However, any Gurbaani or chanting may be performed.) <br />
<br />
<br />
3. Guru Ji’s Saroop is placed in the centre of the Manjee Sahib (raised platform/cot), it is covered with one or both side rumaalas. The Granthi covers his or her head with a clean towel or (cotton) cloth and then places Guru Ji’s Saroop on their head. <br />
<br />
<br />
4. The rectangular shaped folded white cotton rumaalas, which are on the Manjee Sahib are then unfolded upon the Palkee in preparation for wrapping Guru Ji’s Saroop. Unfolding the rumaala, which had been folded into a rectangular shape for the Parkaash, is now unfolded to make the diamond shape. (Cotton is used because it is not slippery, and holds well as a wrap.) <br />
<br />
<br />
5. Guru Ji is lowered onto the rumaalas on the Palki Sahib. <br />
<br />
<br />
6. Siri Guru Granth Sahib Ji is then neatly wrapped, one rumaala at a time. One corner at a time, the rumaala is folded inwards. Having done this, the side side rumaalas (palkeeaan) are placed on top of Guru Ji’s saroop and then the large rumaala sahib is placed over.<br />
<br />
<br />
7. Ardaas is recited. This may be a short, abbreviated Ardaas. <br />
<br />
'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' <br />
'''Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.'''<br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
<br />
'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor sukhaasan dee ardaas hai jee.''' <br />
'''Aap jee ne amrit-velé to lai ké hun tak saadh sangat noo darshan dé ké nihaal keetaa hai jee.'''<br />
'''Aap Jee daa Sukhaasan Asthaan tiaar hai, kirpaa kar ké Sukhaasan asthaan té biraajmaan hovo jee.'''<br />
<br />
'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
<br />
'''Bolé so nihaal, Sat Sree Akaal!'''<br />
<br />
<br />
8. The Granthi places Guru Ji’s Saroop on his or her head, stands and walks to the location where Guru Ji will spend the night. Ideally, another Sikh precedes Guru Ji with sword drawn, and another Sikh follows, waving the Chaur Sahib over Guru Ji. Everyone sings any Gurbaani or mantra, such as Satnaam Vaaheguroo, or Dhan Siri Guru Granth Sahib Ji. Traditionally the Saadh Sangat join together and sing:<br />
<br />
'''Jithai jaaé behai meraa satguroo'''<br />
'''So thaan suhaavaa raam raajé'''<br />
'''Gursikhee so thaan bhaaliaa'''<br />
'''Lai dhoor mukh laavaa'''<br />
'''Gursikhaa kee ghaal thaaé pe-ee'''<br />
'''Jin har naam dhiaavaa'''<br />
'''Jin Nanak satgur poojiaa''' <br />
'''Tin har pooj karaava.'''<br />
<br />
Translation: -<br />
''”Wherever my True Guru goes and sits, that place is beautiful, O Lord King.'' <br />
''The Guru's Sikhs seek out that place; they take the dust and apply it to their faces.'' <br />
''The works of the Guru's Sikhs, Who meditate on Vaheguru's Name, are approved.'' <br />
''Those who worship the True Guru, O Nanak - Vaheguru causes them to be worshipped in turn. ||2||”'' <br />
(Ang 450, SGGS)<br />
<br />
<br />
9. A short Ardaas may be recited at the Guru’s resting place (however this is usually done if it is different location i.e. Guru Ji’s saroop has come from someone’s house back to the Gurdwara Sahib). <br />
<br />
'''"Bolé so Nihaal . . . Sat Siree Akaal!"''' is proclaimed, so that all nearby may know that the Guru is now safely at rest. <br />
<br />
<br />
10. Everyone then says: '''‘Vaaheguroo Jee Ka Khaalsa, Vaaheguroo Jee Kee Fateh’''' <br />
<br />
<br />
''Manvir Singh Khalsa, UK<br />
manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh
https://www.sikhiwiki.org/index.php?title=Sukhasan&diff=4762
Sukhasan
2005-09-02T11:28:16Z
<p>Manvirsingh: /* How to do '''Sukhasan Di Sewa''' */</p>
<hr />
<div>----<br />
=='''Sukhasan''': Position of comfort==<br />
<br />
This is the name for the act of closing the [[Guru Granth Sahib]]. The Guru is brought from an open position in an open court, wrapped in materials, and put on a [[manja]]/bed usually in a different location.<br />
<br />
[[category:Glossary of Sikh Terms]]<br />
<br />
<br />
<br />
== How to do '''Sukhasan Di Sewa''' ==<br />
<br />
By Manvir Singh Khalsa<br />
<br />
<br />
’Sukhaasan’ means "easy pose" or posture of rest, peace and tranquillity. At night after Sodar Rehraas, Guru Ji’s Saroop (Volume) is put to rest (i.e. ceremoniously closed and placed) in a special room or place, but before being moved, Guru Ji is put into Sukhaasan. In essence, it is the reverse of the Prakaash ceremony. Sukhaasan takes place after the sun goes down, or at any time before Guru Ji’s Saroop is moved, such as at the completion of Gurdwara ceremony when Guru Ji is to be moved.<br />
<br />
The following is a full Sukhaasan ceremony:<br />
<br />
1. The sewadaar (volunteer) serving as the Granthi takes a Hukamnaama.<br />
<br />
<br />
2. The Granthi then recites ‘Sohila’ while he or she closes Siri Guru Granth Sahib Ji, removing the side rumaalas. (If one does not know Sohila Sahib by heart, someone else can read it from the Nitnem Gutka). If Sukhaasan is performed during the day, ‘Benti Chaupayee’ is traditionally recited. However, any Gurbaani or chanting may be performed.) <br />
<br />
<br />
3. Guru Ji’s Saroop is placed in the centre of the Manjee Sahib (raised platform/cot), it is covered with one or both side rumaalas. The Granthi covers his or her head with a clean towel or (cotton) cloth and then places Guru Ji’s Saroop on their head. <br />
<br />
<br />
4. The rectangular shaped folded white cotton rumaalas, which are on the Manjee Sahib are then unfolded upon the Palkee in preparation for wrapping Guru Ji’s Saroop. Unfolding the rumaala, which had been folded into a rectangular shape for the Parkaash, is now unfolded to make the diamond shape. (Cotton is used because it is not slippery, and holds well as a wrap.) <br />
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5. Guru Ji is lowered onto the rumaalas on the Palki Sahib. <br />
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6. Siri Guru Granth Sahib Ji is then neatly wrapped, one rumaala at a time. One corner at a time, the rumaala is folded inwards. Having done this, the side side rumaalas (palkeeaan) are placed on top of Guru Ji’s saroop and then the large rumaala sahib is placed over.<br />
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7. Ardaas is recited. This may be a short, abbreviated Ardaas. <br />
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'''Ik O-unkaar Vaaheguroo Jee kee Fateh'''<br />
'''Sree Bhagautee Jee s-haaé. Vaar Sree Bhagautee jee kee Paat-shaahee Dasveen.''' <br />
'''Pritham Bhaguatee simar kai, Gur Naanak le-ee dhiaaé.''' Phir Angad, Gur te Amardaas, Raamdaasai hoé s-haaé.''' <br />
'''Arjan Hargobind no, simrau Sree Har Raaé.''' <br />
'''Sree Harkishan dhiaaeeai, jis dithai sabh dukh jaaé.''' <br />
'''Teg Bahaadar simriai, ghar nau nidh aavai dhaaé. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasvaan Paat-shaah, Sree Guroo Gobind Singh Saahib Jee. Sabh thaaeen hoé s-haaé.''' <br />
'''Dasaan Paat-shaaheeaan dee jot, Sree Guru Granth Saahib Jee dé''' <br />
'''paath deedaar daa dhiaan dhar ké,''' <br />
'''bolo jee Vaaheguroo!'''<br />
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'''Hé nimaaniaan de Maan, nitaaniaan dé Taan, niohtiaan di Oht, Saché Pitaa Vaaheguroo!''' <br />
'''Guroo Gareeb Nivaaj, Dhan Sree Guroo Granth Sahib Jee, aap dé hazoor sukhaasan dee ardaas hai jee.''' <br />
'''Aap jee ne amrit-velé to lai ké hun tak saadh sangat noo darshan dé ké nihaal keetaa hai jee.'''<br />
'''Aap Jee daa Sukhaasan Asthaan tiaar hai, kirpaa kar ké Sukhaasan asthaan té biraajmaan hovo jee.'''<br />
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'''Akhar vaadhaa ghaataa bhul chuk maaf karnee.'''<br />
'''Se-ee piaaré mel, jinhaan miliaa teraa naam chit aavé. Naanak Naam chardikalaa, teré bhaané sarbat daa bhalaa.'''<br />
'''Vaaheguroo Jee kaa Khaalsa, Vaaheguroo Jee kee Fateh.'''<br />
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'''Bolé so nihaal, Sat Sree Akaal!'''<br />
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8. The Granthi places Guru Ji’s Saroop on his or her head, stands and walks to the location where Guru Ji will spend the night. Ideally, another Sikh precedes Guru Ji with sword drawn, and another Sikh follows, waving the Chaur Sahib over Guru Ji. Everyone sings any Gurbaani or mantra, such as Satnaam Vaaheguroo, or Dhan Siri Guru Granth Sahib Ji. Traditionally the Saadh Sangat join together and sing:<br />
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'''Jithai jaaé behai meraa satguroo'''<br />
'''So thaan suhaavaa raam raajé'''<br />
'''Gursikhee so thaan bhaaliaa'''<br />
'''Lai dhoor mukh laavaa'''<br />
'''Gursikhaa kee ghaal thaaé pe-ee'''<br />
'''Jin har naam dhiaavaa'''<br />
'''Jin Nanak satgur poojiaa''' <br />
'''Tin har pooj karaava.'''<br />
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Translation: -<br />
''”Wherever my True Guru goes and sits, that place is beautiful, O Lord King. The Guru's Sikhs seek out that place; they take the dust and apply it to their faces. The works of the Guru's Sikhs, Who meditate on Vaheguru's Name, are approved. Those who worship the True Guru, O Nanak - Vaheguru causes them to be worshipped in turn. ||2||” (Ang 450, SGGS)''<br />
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9. A short Ardaas may be recited at the Guru’s resting place (however this is usually done if it is different location i.e. Guru Ji’s saroop has come from someone’s house back to the Gurdwara Sahib). <br />
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'''"Bolé so Nihaal . . . Sat Siree Akaal!"''' is proclaimed, so that all nearby may know that the Guru is now safely at rest. <br />
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10. Everyone then says: '''‘Vaaheguroo Jee Ka Khaalsa, Vaaheguroo Jee Kee Fateh’''' <br />
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''Manvir Singh Khalsa, UK<br />
manvir_singh_khalsa@yahoo.co.uk''</div>
Manvirsingh