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Loh Prakash - Akali Hazura Singh Nihang - 1925

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Loh Prakash - Akali Hazura Singh Nihang - 1925 WWW.SARBLOHGRANTH.COM Presents Akālī Hazūrā Singh Nihaṅg’s Loh Prakāsh Bhāī Partāp Singh, Suṅdar Singh Amritsar 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 With the kind permission of: Jathedar Baba Kulwant Singh, Takht Abachal Nagar Sachkhand Hazur Sahib. Jathedar Iqbal Singh, Takht Harimandar Sahib, Patna. 96 Croṛī Jathedar Baba Joginder Singh, Shromani Guru Khalsa Panth Akali Buddha Dal Panjva Takht. Loh Prakash - Akali Hazura Singh Nihang - 1925 Takht Hazur Sahib in the 19th century. Loh Prakash - Akali Hazura Singh Nihang - 1925 Foreward It is oral tradition that the Sarbloh Granth Sahib was completed at the Sarbloh Bunga, now called Langar Sahib at Hazur Sahib (Takht Abachal Nagar, Hazur Sahib, Nanded). The last verses were heard by Banda Singh Bahadur and were written from Sanskrit sutras1 preserved by a sect of Sadhus, who are said to have handed them down from the time of Guru Gobind Singh’s previous avatār,2 Rishi Dusht Daman. The sutras are still in a private collection with a family at Hazur Sahib. From manuscript evidence we can conclude that the bulk of the Sarbloh Granth Sahib was commenced around 1698 AD at Anandpur Sahib and completed in approximately 1708 AD at Hazur Sahib. The Holy Granth contains ‘The Praise of the Khalsa’, and this would therefore coincide with the momentous event of the formation of the Guru Khalsa Panth, in approximately 1699 AD (1756 VS) according to the Gregorian calendar.3 The tradition is corroborated by the fact that Hazur Sahib and the Gurdvare in the surroundings area have a number of extant manuscripts of Sarbloh Granth Sahib. The Takht Sahib conserves a number of late 17th and early 18th century recensions. Jathedar Joginder Singh ‘Muni’, in Hazūrī Maryādā Prabodh, describes the traditional exegesis (kathā) from Sarbloh Granth Sahib at the Takht Sahib. Svami Harnam Das in his commentary (ṭīkā) of Sarbloh Granth Sahib also records the early recensions of the Sarbloh Granth Sahib at 1 A short aphoristic summary of the teachings of ancient India created to be memorized and later incorporated into ancient Indian scripture. 2 A manifestation of the Divine. 3 This is the modern date of Vaisakhi, in actual fact earlier dates are given in primary sources of Sikh history. VS is the Indian calendar of Vikrami Sammat that is approximately 57 years more than the Gregorian calendar. Loh Prakash - Akali Hazura Singh Nihang - 1925 Hazur Sahib, and the Nabho Katho vālī bīṛ from 1698 AD. At the Chhauṇī of Mata Sahib Kaur there is an extant manuscript of Sarbloh Granth Sahib which also has a colophon of 1698 AD/ 1755 VS. In addition, there are other manuscripts with 1698 AD colophons, one manuscript is preserved by the Udasi Sampradāvāṅ at Bhankandi and there is also another at Mukatsar Sahib. Thus, the manuscript evidence is compelling and with a strong tradition there is no doubt about the authorship. Svami Harnam Das Udasi of Kapurthala made an extensive study of Sarbloh Granth Sahib and has indicated that it was completed by Guru Gobind Singh himself. He also argues that if it contains the compositions of some other poets as well then they were accepted by the Guru, just as Guru Arjan Dev accepted the compositions of Bhagats, Bhatts and Sufi Fakirs while compiling the Adi Granth Sahib. In the Jāp Sāhib, Guru Gobind Singh has given various creative and attribute names to Akal Purakh. Equally he has described God by names like Māhāloh or Sarbloh (the All-Steel) representing the protective and destructive power of the Divine. The following lines are the invocation at the commencement of Akāl Ustati, which is a replica of the signature verses (daskhat) of Guru Gobind Singh: ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਤਿ ॥ Ik Oaṅkār Satigur prasādi. The Lord is One and he can be attained through the grace of the True Guru. ਉਿਾਰ ਖਾਸੇ ਿਸਖਿ ਕਾ ॥ ਪ੍ਾਤਿਸਾਹੀ ੧੦॥ Utār khase daskhat kā. Pātisāhī 10. Copy of the manuscript with exclusive signatures of the Tenth Sovereign. ਅਕਾਲ ਪ੍ੁਰਖ ਕੀ ਰਛਾ ਹਮਨੈ ॥ Akāl Purakh kī rachhā hamanai. Loh Prakash - Akali Hazura Singh Nihang - 1925 The non-temporal Purusha (All-Pervading Lord) is my Protector. ਸਰਬ ਲੋਹ ਕੀ ਰਤਛਆ ਹਮਨੈ ॥ Sarab Loh kī rachhiā hamanai. The All-Steel Lord is my Protector. ਸਰਬ ਕਾਲ ਜੀ ਿੀ ਰਤਛਆ ਹਮਨੈ ॥ Sarab Kāl jī dī rachiā hamanai. The All-Destroying Lord is my Protector. ਸਰਬ ਲੋਹ ਜੀ ਿੀ ਸਿਾ ਰਤਛਆ ਹਮਨੈ ॥ Sarab Loh jī dī sadā rachiā hamanai. The All-Steel Lord is ever my Protector.4 We can clearly see that the names given to Akal Purakh are attribute names and that Guru Gobind Singh ji is worshipping Akal Purakh and no Indian deity. All of these names have been employed in the Sarbloh Granth Sahib (The Scripture of All-Steel/All-Light). The Loh Prakāsh was written by Akali Hazura Singh Nihang in 1925, he was the head Granthī at Takht Hazur Sahib. Akali Hazura Singh was respected highly, so much so that a Golden plaque, inside the Takht Sahib itself, commemorates his service as the head Granthī. In his publication, Akali Hazura Singh discusses the famous verses of Guru Gobind Singh, The Praises of the Khalsa (Khālse dī Upamāṅ), from the Sarbloh Granth Sahib. His exegesis is highly important as it records the traditional interpretation of the sacred verses. 4 Translated by Surinder Singh Kohli, Sri Dasam Granth Sahib, 3 Vols, Birmingham: Sikh National Heritage, 2003. Loh Prakash - Akali Hazura Singh Nihang - 1925 The Sarbloh Granth Sahib is essential to understand the concept of the Khalsa Panth. The word ‘Khalsa’ is Persian in origin meaning: pure, unalloyed, with direct contact and responsibility of the owner. In the Deccan and during the Mughal rule, land or property invested directly for the ruler used to be called ‘Khalsa’.5 It is said that Bhagat Kabir used this word for those who reject meaningless rituals and are attached in true love with their Creator alone (Kaho Kabīr jan bhae Khālse Prem Bhagati jih jānī)6. The spiritual and temporal meaning of this word appealed to the Tenth Guru. He has employed it extensively in the Sarbloh Granth Sahib: ‘Ātam ras jo jānahī so hai Khālsā dev. Prabh mai mo mai tās mai raṅchak nāhin bhev.’ ‘Khalsa is the one who experience the bliss of the Super-Soul. There is no difference between God, me (Guru Gobind Singh) and him.’ ‘Khālsā mero rūp hai khās. Khālse meṅ hau karo niwās’ ‘The Khalsa is my special form. I reside in the Khalsa’ ‘Khālsā Akāl Purakh kī Phauj. Pragaṭio Khālsā Paramātam ki mauj.’ ‘Khalsa is God’s own legion. The Khalsa is manifest due to the Supreme-Soul’s own wish.’ 5 Surjit Singh Gandhi, History of Sikh Gurus Retold: 1606-1708 C.E, p. 772. Also see Lanka Sundaram, Mughal Land Revenue System, 2007. 6 Adi Guru Granth Sahib, p. 655. Tradition also holds that Bhagat Kabir’s shabad was modified from Khulāse to Khālse by Guru Gobind Singh. Loh Prakash - Akali Hazura Singh Nihang - 1925 Please note that in Akali Hazura Singh’s exegesis, the Khalsa is the liberated form of Nirankar (Prāpati Niraṅkarī sivrūp mahānaṅ.), not Shiv ji, as some misled Snatan revivalists are trying to claim.7 The publication also contains the verses narrating the Gurgaddī passing to the Guru Granth Sahib and Guru Khalsa Panth, the importance of Vāhigurū mantra, and the Das grāhī-Das tiāgī (Ten virtues to hold – Ten vices to renounce) for the Khalsa, orated by Guru Gobind Singh. 7 Akali Hazur Singh Nihang, Loh Prakāsh, (Amritsar: Bhai Partap Singh, Sundar Singh, 1925), pp. 23, 26. Loh Prakash - Akali Hazura Singh Nihang - 1925 The first folio of the Sarbloh Granth Sahib given to Mai Bagh Kaur (Mai Bhago) by Guru Gobind Singh. It is still present at Hazur Sahib in the Bunga of Mai Bhago. Photographed by Kamalroop Singh in 2005. Loh Prakash - Akali Hazura Singh Nihang - 1925 Akali Kaur Singh Nihang in his youth. Of special note is the Foreword to the ‘Loh Parkāsh’ in which the Savant, Akali Kaur Singh Nihang, provides us with valuable information. He states that the Purātan Buddha Dal Singhs considered the Sarbloh Granth Sahib to be by authored exclusively by Guru Gobind Singh, and that there were only about ten manuscripts in the whole of India. He humbly requests that a King or rich Sikh should take up the service of printing the Sarbloh Granth Sahib.8 His immortal words came true when Panth Pātshāho 96 Croṛī Jathedar Baba Santa Singh completed this great service for the Guru Khalsa Panth Sahib. If there are any errors forgive me and please notify me. Das, Dr. Kamalroop Singh 8 Akali Hazur Singh Nihang, Loh Prakāsh, (Amritsar: Bhai Partap Singh, Sundar Singh, 1925), p. 2. Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 Loh Prakash - Akali Hazura Singh Nihang - 1925 .
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  • THE EVOLUTION of the ROLE of WOMEN in the SIKH RELIGION Chapter Page

    THE EVOLUTION of the ROLE of WOMEN in the SIKH RELIGION Chapter Page

    UGC MINOR RESEARCH PROJECT FILE NO: 23-515/08 SPIRITUAL WARRIORS: THE EVOLUTION OF THE ROLE OF WOMEN IN THE SIKH RELIGION SUBMITTED BY DR. MEENAKSHI RAJAN DEPARTMENT OF HISTORY S.K SOMAIYA COLLEGE OF ARTS, SCIENCE AND COMMERCE, VIDYAVIHAR, MUMBAI 400077 MARCH 2010 SPIRITUAL WARRIORS: THE EVOLUTION OF THE ROLE OF WOMEN IN THE SIKH RELIGION Chapter Page Number 1 INTRODUCTION 1 2 ROLE OF WOMEN IN SIKH HISTORY 12 3 MATA TRIPTA 27 4 BIBI NANAKI 30 5 MATA KHIVI 36 6 BIBI BHANI 47 7 MATA SUNDARI 53 8 MAI BHAGO 57 9 SARDARNI SADA KAUR 65 10 CONCLUSION 69 BIBLIOGRAPHY 71 i Acknowledgement I acknowledge my obligation to the University Grants Commission for the financial assistance of this Minor Research Project on Spiritual Warriors: The Evolution of the Role of Women in the Sikh Religion. I extend my thanks to Principal K.Venkataramani and Prof. Parvathi Venkatesh for their constant encouragement. I am indebted to the college and library staff for their support. My endeavour could not have been realised without the love, support and encouragement from my husband, Mr.Murli Rajan and my daughter Radhika. I am grateful to my father, Dr. G.S Chauhan for sharing his deep knowledge of Sikhism and being my guiding light. ii 1 CHAPTER - 1 INTRODUCTION Sikhism is one of the youngest among world religions. It centers on the Guru –Sikh [teacher -disciple] relationship, which is considered to be sacred. The development of Sikhism is a remarkable story of a socio- religious movement which under the leadership of ten human Gurus’ developed into a well organized force in Punjab.1Conceived in northern India, this belief system preached and propagated values of universalism, liberalism, humanism and pluralism within the context of a “medieval age.” Its teachings were “revealed’ by Guru Nanak (1469-1539 AD) who was, in turn, succeeded by nine other Gurus’.
  • (1469-1539) (Ii) Guru Angad Dev Ji (1504-1552) (Iii

    (1469-1539) (Ii) Guru Angad Dev Ji (1504-1552) (Iii

    13. Who is the spiritual father of the Khalsa? 1. Name the ten Gurus of the Sikhs in the right order. Guru Gobind Singh Ji (i) Guru Nanak Dev Ji (1469-1539) 14. Who is the spiritual mother of the Khalsa? (ii) Guru Angad Dev Ji (1504-1552) Mata Sahib Kaur Ji (iii) Guru Amardas Ji (1479-1574) 15. What is the birth place of the Khalsa? (iv) Guru Ramdas Ji (1534-1581) Anandpur Sahib (v) Guru Arjan Dev Ji (1563-1606) 16. What is the Sikh Salutation? (vi) Guru Hargobind Ji (1595-1644) Waheguru Ji Ka Khalsa (vii) Guru Har Rai Ji (1630-1661) Waheguru Ji Ki Fateh! (viii) Guru Harkrishan Ji (1656-1664) 17. What is the Sikh Jaikara? (ix) Guru Teg Bahadur Ji (1621-1675) Boley So Nihaal (x) Guru Gobind Singh Ji (1666-1708) Sat Sri Akaal! 2. Name the present Guru of the Sikhs. 18. What is the literal meaning of the word ‘Sikh’? Guru Granth Sahib Ji and Guru Panth Khalsa Disciple 3. Who were the four Sahibzade? 19. What is the literal meaning of the word ‘Singh’? They were the sons of Guru Gobind Singh Ji. Lion 4. Name the four Sahibzade. 20. What is the literal meaning of the word ‘Kaur’? 1. Baba Ajit Singh Ji (1687-1704) Princess 2. Baba Jujhar Singh Ji (1689-1704) 21. Name the five prayers that comprise Nitnem, the daily prayer 3. Baba Zorawar Singh Ji (1696-1704) of the Sikhs (according to the SGPC Rehat Maryada) 4. Baba Fateh Singh Ji (1698-1704) • Morning (Dawn - Amrit Vela) 5.
  • Baba Deep Singh Ji.Pdf

    Baba Deep Singh Ji.Pdf

    • Baba Deep Singh was born on the 20th January 1682 in the village of Pahuwind in district of Amritsar. • Baba Deep Singh ji’s parents ,Bhai Bhagtu and Mai Jeoni Ji, were hard working farmers. • Baba Deep Singh Ji was named Deepa at birth. An only child, their parents lavished him with much devotion and affection. When Deepa was twelve, they traveled with his parents to Anandpur Sahib to meet Guru Gobind Singh Ji. • They stayed in the Guru's city for several days, doing Sewa (service) with the Sikh community. When there parents were ready to return to their village, the Guru asked the 12 year old Deepa to stay with him at Anandpur. • While at Anandpur Sahib, Baba Deep Singh Ji immersed himself in their studies of Sikh philosophy and the Sri Guru Granth Sahib Ji. • They learned Gurmukhi and several other languages from Bhai Mani Singh and other Sikh scholars. It was here that they also learned the art of horsemanship, hunting and the use of the bow and other weapons. • At the age of eighteen, they received Amrit from the Panj Pyare at Anandpur Sahib on Vaisakhi day and changed their name to Deep Singh. • In about 1702 Guru Gobind Singh ji requested that they return to their village to help thier parents. They were married that same year. • In 1704, about two years after their return to Pahuwind, a Sikh messenger arrived to inform him that Guru Ji had left their fort in Anandpur Sahib after fighting with the Hindu hill Rajput Rajas for six months.