1. Starting sikhism

2. Intro to sikhism

Introduction To Sikhism

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Sikhism, the youngest of the world religions, is barely five hundred years old. Its founder, Guru Nanak, was born in 1469. Guru Nanak spread a simple message of "Ek Ong Kar": we are all one, created by the One Creator of all Creation. This was at a time when India was being torn apart by castes, sectarianism, religious factions, and fanaticism.

He aligned with no religion, and respected all religions. He expressed the reality that there is one God and many paths, and the Name of God is Truth, "Sat Nam".

Guru Nanak's followers were Sikhs (seekers of truth). He taught them to bow only before God, and to link themselves to the Guru, the Light of Truth, who lives always in direct consciousness of God, experiencing no separation. Through words and example, the Guru demonstrates to followers how the Guru, the Light of Truth, who lives always in direct consciousness of God, experiencing no separation.Through words and example, the Guru demonstrates to followers how to experience God within themselves, bringing them from darkness into light. Guru Nanak was a humble bearer of this Light of Truth. He opposed superstition,injustice, and hypocrisy and inspired seekers by singing divine songs which touched the hearts of the most callous listeners. These songs were recorded, and formed the beginnings of the Sikhs' sacred writings, later to become the "Siri Guru Granth Sahib". Guru Nanak taught his way of life: 1 Nam Japa - To get up each day before sunrise, to clean the body, meditate on God’s Name and recite the Guru’s hymns to clean the mind. Throughout the day, continuously remember God’s Name with every breath. Dharam di Kirat Karni - To work and earn by the sweat of the brow, to live a family way of life, and practice truthfulness and honesty in all dealings. Vand Ke Chakna - To share the fruits of one’s labor with others before considering oneself. Thus, to live as an inspiration and a support to the entire community.

Christianity 2 b Islam 1.3 b Hinduism 900 m Buddhism 360 m Chinese Trad. 225 m Primal-indig. 190 m Sikhism 23 m Yoruba 20 m Juche 19 m Spiritism 14 m 2 size=1>Judaism 14 m Bahi 6 m

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The Golden Chain The foundation of Sikhism was laid down by Guru Nanak. Guru Nanak infused his own consciousness into a disciple, who then became Guru, subsequently passing the light on to the next, and so on. The word "Guru" is derived from the root words "Gu", which means darkness or ignorance, and "Ru", which means light or knowledge The Guru is the experience of Truth (God). Each one of the ten Gurus represents a divine attribute:
Guru Nanak - Humility Guru Angad - Obedience Guru Amar Das - Equality Guru Ram Das - Service Guru Arjan - Self-Sacrifice Guru Hargobind - Justice Guru Har Rai - Mercy Guru Harkrishan - Purity Guru Tegh Bahadur - Tranquility Guru Gobind Singh - Royal Courage Guru Gobind Singh, the Tenth Guru, exemplified the Sikh ideal of the Soldier-Saint. He was also an inspired and prolific writer, courageous warrior, and a source of Divine Wisdom to his Sikhs. "When all other means have failed," he said, "only then is it righteous to take up the sword." He was the defender of the poor, the meek, and the oppressed masses of India.
The Making of the Khalsa
Guru Gobind Singh was the last Guru of the Sikhs in human form.He created the Khalsa,a spiritual brotherhood and sisterhood devoted to purity of thought and action.He gave the Khalsa a distinctive external form to remind them of their commitment, and to help them maintain an elevated state of consciousness.Every Sikh baptized as Khalsa vows to wear the Five "K's":
Kesh - uncut hair and beard, as given by God, to sustain him or her in higher consciousness; and a turban, the crown of spirituality.
Kangha - a wooden comb to properly groom the hair as a symbol of cleanliness.
Kara - a steel circle, worn on the wrist, signifying bondage to Truth and freedom from every other entanglement.
Kirpan - the sword, with which the Khalsa is committed to righteously defend the fine line of the Truth.
Katchera - specially made cotton underwear as a reminder of the commitment to purity.
Khalsa also vows to refrain from any sexual relationships outside of marriage, and to refrain from taking meat, tobacco, alcohol, and all other intoxicants. Then Guru Gobind Singh infused his own being into the Khalsa, declaring that the Khalsa was now the Guru in all temporal matters. For spiritual matters, the Guruship was given to the "Siri Guru Granth Sahib", a compilation of sacred writings by those who have experienced Truth. For Sikhs, "Siri Guru Granth Sahib" is the living embodiment of the Guru, and is regarded with the utmost reverence and respect wherever it is found. Sikhs all over the world took to the "Siri Guru Granth Sahib" as their living Guru, as the source of spiritual instruction and guidance.
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4 3. Main

  

   Sikh Symbols

   Sikh Calendar

   Sikh Festivals

   Sikhi & Faq

   Sikhs & Turban

   Rehat Maryada

   Name Glossary

   Religious Glossary

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3.1. sikh symbols

Sikh Symbols

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The 5 K's The Sikh Insignia - Khanda Nishan Sahib

The Five K's The five sacred Sikh symbols prescribed by Guru Gobind Singh are commonly known as Panj Kakars or the 'Five Ks' because they start with letter K representing Kakka in the Punjabi language. They are:

1. Kesh or unshorn hair, regarded as a symbol of saintliness. Guru Nanak started the practice of keeping the hair unshorn. The keeping of hair in its natural state is regarded as living in harmony with the will of God, and is a symbol of the Khalsa brotherhood and the Sikh faith. Hair is an integral part of the human body created by God and Sikhism call for its preservation. The shaving or cutting of hair is one of the four taboos or Kurehats. Long unshorn hair. A symbol of spirituality. The Kesh reminds a Khalsa to behave like the Guru's. It is a mark of dedication and group consciousness, showing a Khalsa's acceptance of God's will. Long hair have long been a common element of many spiritual prophets of various religions such as Jesus, Moses and Buddha The keeping of unshorn hair represents the Sikh belief in the accepting of God's will. The unshorn hair is to be covered at all times by the dastar (turban) as a sign of respect for God, 6 and also as a sign of acceptance of the belief in the equality of men and women. Sikhism preaches that the only reason one should cover one's head is out of respect for God. Since men and women are equal, both men and women must cover their heads, and since God is everywhere, they must do so at all times. The turban also serves as an outward form of recognition of Sikh men and women.

2. Kangha or the comb is necessary to keep the hair clean and tidy. A Sikh must comb his hair twice a day and tie his turban neatly. The Gurus wore turbans and commanded the Sikhs to wear turbans for the protection of the hair, and promotion of social identity and cohesion. It has thus become an essential part of the Sikh dress. A symbol of hygiene and discipline as opposed to the matted unkept hair of ascetics. A Khalsa is expected to regularly wash and comb their hair as a matter of self discipline. This is to be worn in the hair at all times, and is used for combing of one's hair: "it represents hygiene [...] ridding oneself of impurities and what is morally undesirable". Thus, the kanga reinforces the belief that one would maintain cleanliness of spirit, mind and body.

3. Kara or the steel bracelet symbolises restrain from evil deeds. It is worn on the right wrist and reminds the Sikh of the vows taken by him, that is, he is a servant of the Guru and should not do anything which may bring shame or disgrace. When he looks at the Kara, he is made to think twice before doing anything evil with his hands. The circular design of the kara signifies the oneness and eternity of God and "the symbol of perfection [...] a reminder of the wearer to be mindful ofhis role of spiritual aspirant and useful citizen [...] the kara is also on the right side, which is the hand [with which] most people perform their deeds [ and] is a constant reminder to perform good deeds". By wearing it on the wrist, it binds the wearer to the will of God, and reminds the wearer to never extend one's hand for the performance of evil.

4. Kachh or the soldiers shorts must be worn at all times. It reminds the Sikh of the need for self-restrain over passions and desires. Apart from its moral significance, it ensures briskness during action and freedom of movement at all times. It is a smart dress as compared to the loose dhoti which most Indian wore at that time A symbol signifying self control and chastity. Resembling boxer shorts they are designed for comfort and freedom of movement: "...a symbol of restraint of passion, of chastity , and a constant reminder of the prohibition of adultery , both in lusting and in deed".

5. Kirpan or the sword is the emblem of courage and self-defence. It symbolises dignity and self-reliance, the capacity and readiness to always defend the weak and the oppressed. It helps sustain one's martial spirit and the determination to sacrifice oneself in order to defend truth, oppression and Sikh moral values. A symbol of dignity and the Sikh struggle against 7 injustice. It is worn purely as a religious symbol and not as a weapon. When all other means of self protection fail, the Kirpan can be used to protect yourself or others against the enemy. This article of faith most closely resembles a sword in a metal sheath and wrapped in a fabric holster . The word Kirpan itself means "mercy, grace, or magnanimity". The Kirpan is most often worn close to the skin of the body, underneath clothing, and is kept in place by a strap around the shoulder and torso, attached in place by the fabric holster . "While the Kirpan arose of a particular culture and had, at one time, the function of a sword, it long ago lost this aspect, and has become completely spiritualized. It now speaks of law and morality, justice and order, and has become an instrument of the Divine itself'. It represents spiritual power and is never to be used as a weapon. By wearing it on one's person, it is to remind the wearer to always stand up against injustice. Keeping it close to one's body also reminds the wearer that he/she is mortal and should make the most of his/her life by helping others and defending justice.

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3.1 khanda

Sikh Symbols

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The 5 K's Nishan Sahib 8

The Khanda constitutes three symbols in one. However, the name is derived from the central symbol, Khanda, a special type of double-edged sword which confirms the Sikhs' belief in One God. This consists of four parts (weapons) namely a Khanda, a Chakkar and two Swords. KHANDA : This a double edged dagger with a pointed triangular shaped upper end. This a powerful weapon used in battle. In spiritual interpratation, it signifies a powerful means to distinguish truth from falsehood. Khanda was used by Guru Gobind Singh Ji for preparing Amrit by stirring it in the sweetened water kept in and iron Bowl (Baata). * The double-edged sword is the creative power of God which controls the destiny of the whole creation. It is sovereign power over life and death. * The right edge of the double-edged sword symbolises freedom and authority governed by moral and spiritual values. * The left edge of the double-edged sword symbolises divine justice which chastises and punishes the wicked oppressors. SWORDS : Two swords in the outer periphery signifing two Kirpans of Miri and Piri. This philosphy of Miri and Piri i.e. Bhakti and Shakti was highlighted by Guru Har Gobind Sahib Ji - The Sixth Guru. He wore two Kirpans representing Miri and Piri. * On the left side is the sword of spiritual sovereignty, Piri; on the right side is the sword of political sovereignty, Miri. CHAKKAR : This is an iron weopon circular in shape whose outer edges are sharp. Its circular shape signifies God, who is endless having no begining and no end. This also signifies struggle for one's life, liberty and rights. That is why Lord Krishna used Sudershan Chakkar as a powerful weapon in the war of Mahabharat. There must always be a balance between the two and this balance is emphasised by a inside circle. The circle is what is called the Chakra. This is a symbol of all-embracing divine manifestation including everything and wanting nothing, without beginning or end, neither first or last, timeless, and absolute. It is the symbol of oneness, unity, justice, humanity and morality. The Chakra was also used by the Sikhs as one of the war weapons against injustice and oppression. Almost all Sikh warriors used to wear it in the eighteenth century.

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9 3.3. Nishan sahib

Sikh Symbols

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The 5 K's The Sikh Insignia - Khanda

The Sikh Flag - Nishan Sahib
	The Sikh flag is a saffron-coloured triangular-shaped cloth, usually reinforced in the middle with Sikh insignia 10 in blue. It is usually mounted on a long steel pole (which is also covered with saffron-coloured cloth) headed with a Khanda. The Sikh flag is often seen near the entrance to the Gurdwara, standing firmly on the platform, overlooking the whole building. Sikhs show great respect to their flag as it is, indeed, the symbol of the freedom of the Khalsa.Nishan Sahib is a triangular shaped Kesri (Dark Yellow or blue) coloured cloth with or inscribed on it in the middle hoisted on a pole below a steel Khanda. It is said words "Waheguru Ji Ki Fateh" in Punjabi script (Victory of God) was inscribed on the Nishan Sahib of Guru Gobind Singh Ji. During Maharaja Ranjit Singh's times words "Akal Sahai" in Punjabi script were unscribed on the Nishan Sahib. During times Sikh Misals, "Nishan Walia" Misal used to provide Sikhs for carrying Nishan Sahib to all the Misals during battles. Nishan Sahib on Pole of suitable height is hoisted on all Gurdwaras. This indicates the location of the Gurdwara. Once, Nishan Sahib bearer named Bhai Alam Singh fell in the hands of Mughal enemy forces during a battle. He was told to throw the flag or else, his hand would be chopped off. Bhai Alam Singh replied that in that case he would keep holding .
the flag with his feet. Then he was told that if his feet would also be cut off. Bhai Alam Singh replied that in such eventuality he would hold it with his mouth. "In case, his head is also cut, then what he will do?" he was asked. Bhai Alam Singh replied with confidence, "The Guru whose flag he was carrying well take care of it." This is the as how the Nishan Sahib was held in great esteem by the Sikhs in those days.
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3.a. Calendar

Gurpurabs and Festival Dates

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Gurupurabs (Fixed Dates) Movable Dates of Gurupurabs and festivals Other Important Days Nanakshahi Sangrands Pooranmashi and Amavas Dates Baramaha

The Sikh Calendar Until the 13th of March, 1998, the Sikhs used a Hindu lunar calendar to determine their feast days. They now use their own Nanakshahi calendar which started on 14 March 1999 Gregorian (1 Chet 531 Nanakshahi ) and aligns with the Gregorian calendar as follows. The era (1 Chet 1 Nanakshahi) is the date of the birth of the 1st Guru, Nanak Dev, in the Punjab in 1469. Although there is an obvious relationship with the Hindu Solar Calendar, the Sikh Organization states that these dates are fixed relative to the Gregorian Calendar.

Baramaha Baramaha is the name of composition in Sri Guru Granth Sahib which mention the twelve months (Indian names of the months) in a Calender year. Famous Baramaha composed by guru Arjan Dev Ji in Rag Majh is generally read in Gurudwaras on the day of Sangrand. Guru NanakDev Ji also composed Baramaha in Reg Tukhari. Baramaha is a form of folk poetry in which the emotions and yearnings of the human heart are expressed in terms of changing moods of Nature over the twelve months period.

12 face=arial,helvetica color=#a80000 size=2>Sikh Month Begins Chet March 14 Vaisakh April 14 Jeth May 15 Harh June 15 Sawan July 16 Bhadon August 16         Sikh Month 13 size=2>Begins Asu September 15 Katik October 15 Maghar November 14 Poh December 14 Magh January 13 Phagan February 12

Gurupurabs The Nanakshahi calendar is used for all the Gurupurabs (festivals marking events in the lives of the Gurus) except the birthday of Guru Nanak which continues to be celebrated according to the Hindu Lunar calendar on Katik Poornamashi. Events such as Maghi and Hola Mohalla continue to be celebrated according to the relevant calendars. Some Gurupurabs are considered more significant that others. These are the ones that commonly appear as holidays and are marked in bold type. Gurpurabs mark the culmination of Prabhat Pheris, the early morning religious procession which goes around the localities singing shabads (hymns). These pheris generally start three weeks before the festival. Devotees offer sweets and tea when the procession passes their homes. The celebrations start with the three-day 14 akhand path, in which the Guru Granth Sahib (the holy book of the Sikhs) is read continuously from beginning to end without a break. The conclusion of the reading coincides with the day of the festival. The Granth Sahib is also carried in procession on a float decorated with flowers throughout the village or city. Five armed guards, who represent the Panj Pyares, head the procession carrying Nishan Sahibs (the Sikh flag). Local bands play religious music and marching schoolchildren form a special part of the procession. Free sweets and langar (community lunches) are also offered to everyone irrespective of religious faith. Local volunteers serve it with a spirit of seva (service) and bhakti (devotion). Sikhs visit gurdwaras (Sikh temples) where special programmes are arranged and kirtans (religious songs) sung. Houses and gurdwaras are lit up to add to the festivities.

15 16 Nanakshahi Calendar (Fixed Dates) Gurpurabs Calendar Year   Gurpurab / Festival Guru Sahib / Festival Nanakshahi CE   Parkash Utsav Guru Gobind Singh Sahib 23 Poh 5 Jan   Parkash Utsav Guru Har Rai Sahib 19 Magh 31 Jan   Gurgadi Guru Har Rai Sahib 1 Chet 14 Mar   Nanakshahi New Year Nanakshahi Era 535 commences 1 Chet 14 Mar   Hola Muhalla Hola Muhalla Nanakshahi* 1 Chet 14 Mar   Jotijot Guru Hargobind Sahib 6 Chet 19 Mar   Parkash Guru Nanak Sahib * 1 Vaisakh 14 Apr   Khalsa Day - Vaisakhi Khalsa Panth Creation anniversary 1 Vaisakh 14 Apr   Jotijot Guru Angad Sahib 3 Vaisakh 16 Apr   Gurgadi Guru Amar Das Sahib 3 Vaisakh 16 Apr   Jotijot Guru Harkrishan Sahib 3 Vaisakh 16 Apr   Gurgadi Guru Tegh Bahadur Sahib 3 Vaisakh 16 Apr   Parkash Guru Angad Sahib 5 Vaisakh 18 Apr   Parkash Guru Tegh Bahadur Sahib 5 Vaisakh 18 Apr   Parkash Guru Arjun Sahib 19 Vaisakh 2 May   Parkash Guru Amar Das Sahib 9 Jeth 23 May   Gurgadi Guru Hargobind Sahib 28 Jeth 11 Jun   Martyrdom Guru Arjun Sahib 2 Harh 16 Jun   Parkash Guru Hargobind Sahib 21 Harh 5 Jul   Miri-Piri Day Guru Hargobind Sahib 6 Sawan 21Jul   Parkash Guru Harkrishan Sahib 8 Sawan 23Jul   First Parkash Guru Granth Sahib 17 Bhadon 1 Sep   Jotijot Guru Amar Das Sahib 2 Asu 16 Sep   Gurgadi Guru Ramdas Sahib 2 Asu 16 Sep   Jotijot Guru Ramdas Sahib 2 Asu 16 Sep   Gurgadi Guru Arjun Sahib 2 Asu 16 Sep   Gurgadi Guru Angad Sahib 4 Asu 18Sep   Jotijot Guru Nanak Sahib 8Asu 22 Sep   Parkash Guru Ramdas Sahib 25 Asu 9 Oct   Jotijot Guru Har Rai Sahib 6 Katik 20 Oct   Gurgadi Guru Harkrishan Sahib 6 Katik 20 Oct   Gurgadi Guru Granth Sahib 6 Katik 20 Oct   Jotijot Guru Gobind Singh Sahib 7 Katik 21 Oct   Gurgadi Guru Gobind Singh Sahib 11 Maghar 24 Nov   Martyrdom Guru Tegh Bahadur Sahib 11 Maghar 24 Nov   Martyrdom Elder Sahibzadas 8 Poh 21 Dec   Martyrdom Younger Sahibzadas 13 Poh 26 Dec

18 Movable 17 Dates (Change Every Year)   Hola Mohalla Bandi Chhor Divas Parkash Guru Nanak Sahib 2003 19 Mar 25 Oct 8 Nov 2004 7 Mar 12 Nov 26 Nov 2005 26 Mar 1 Nov 15 Nov 2006 15 Mar 21 Oct 5 Nov 2007 4 Mar 9 Nov 24 Nov 2008 22 Mar 28 Oct 13 Nov 2009 11 Mar 17 Oct 2 Nov 2010 1 Mar 5 Nov 21 Nov 2011 20 Mar 26 Oct 10 Nov 2012 9 Mar 13 Nov 28 Nov 2013 28 Mar 3 Nov 17 Nov 2014 17 Mar 23 Oct 6 Nov 2015 6 Mar 11 Nov 25 Nov 2016 24 Mar 30 Oct 14 Nov 2017 13 Mar 19 Oct 4 Nov 2018 2 Mar 7 Nov 23 Nov 2019 21 Mar 27 Oct 12 Nov 2020 10 Mar 14 Nov 30 Nov

Other Important Days

Chet 1 Chet / 14 March - Nanakshahi New Year Day 2 Chet / 15 March - S. Baghel Singh's conquest of Delhi 12 Chet / 25 March - Shaheedi Bhai Subeg Singh, Bhai Shahbaz Singh 27 Chet / 9 April - Birthday Sahibzada Jujhar Singh Ji Vaisakh 1 Vaisakh / 14 April (Vaisakhi) - Birth Anniversary of Khalsa Jeth 3 Jeth / 17 May - Chhota Ghallughara 21 Jeth / 4 June - 1984 Ghallughara (Attack on Sri Akal Takht Sahib) 23 Jeth / 6 June - Shaheedi Sant Baba Jarnail Singh Ji Harh 11 Harh / 25 June - Shaheedi Baba Banda Singh Ji Bahadur 15 Harh / 29 June - Barsi Maharaja Ranjit Singh Ji 25 Harh / 9 July - Shaheedi Bhai Mani Singh Ji Sawan 1 Sawan / 16 July - Shaheedi Bhai Taru Singh Ji 24 Sawan / 8 August - Morcha Guru Ka Bagh Bhadon 15 Bhadon / 30 August 2004 - Mela Baba Bakala Assu 17 Assu / 1 October - Foundation Day Singh Sabha 21 Assu / 5 October - Mela Beerh Baba Buddha Ji Katik 8 Katik / 22 October 2004 - Khalsa Darbar 14 Katik / 28 October - Foundation Day Chief Khalsa Diwan 14 Katik / 28 October - Saka Panja Sahib 18 Katik / 1 November - Punjabi Suba Day 30 Katik / 13 November - Shaheedi Baba Deep Singh Ji Shaheed Maghar 1 Maghar / 14 November - Foundation Day SGPC 11 Maghar / 24 November - Shaheedi Bhai Mati Das Ji, and Bhai Sati Das Ji 15 Maghar / 28 November - Birthday Sahibzada Zorawar Singh Ji 19 Maghar / 2 December - Shaheedi Baba Gurbakhsh Singh Ji 29 Maghar / 12 December - Birthday Sahibzada Fateh Singh Ji 30 Maghar / 13 December - Foundation Day Shromani Akali Dal Poh 8 Poh / 21 December - Shaheedi Sahibzada Ajit Singh, Sahibzada Jujhar Singh , and other Shaheeds of Chamkaur Sahib ---- 300th Anniversary 8 Poh / 21 December - Shaheedi Baba Jeevan Singh Ji 13 Poh / 26 December - Shaheedi Sahibzada Zorawar Singh, Sahibzada Fateh Singh, and Mata Gujri Ji's passing away ---- 300th Anniversary Magh 19 1 Magh / 13 January - Mela Maghi Muktsar 1 Magh / 13 January - Foundation Day Sri Harimandar Sahib 7 Magh / 19 January - Morcha for Keys 25 Magh / 6 February - Mela Kottha Sahib 27 Magh / 8 February - Great Holocast 30 Magh / 11 February - Birthday Sahibzada Ajit Singh Ji Phagun 10 Phagun / 21 February - Saka Nankana Sahib 10 Phagun / 21 February - Jaito Morcha

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3.a.1 Gurupurab

Gurupurabs (Fixed Dates)

Gurpurbs (Fixed Dates) 20 Chet / March-April (1 Chet on 14 March, New Year Day) Gurgaddi Guru Har Rai Sahib - 1 Chet / 14 March Joti Jot Guru Hargobind Sahib - 6 Chet / 19 March Vaisakh / April-May (1 Vaisakh on 14 April) Joti Jot Guru Angad Sahib - 3 Vaisakh / 16 April Gurgaddi Guru Amardas Sahib - 3 Vaisakh / 16 April Joti Jot Guru Harkrishan Sahib - 3 Vaisakh / 16 April Gurgaddi Guru Tegh Bahadur Sahib - 3 Vaisakh / 16 April Parkash Guru Angad Sahib - 5 Vaisakh / 18 April Parkash Guru Tegh Bahadur Sahib - 5 Vaisakh / 18 April Parkash Guru Arjan Sahib - 19 Vaisakh / 2 May Jeth / May-June ( 1 Jeth on 15 May) Parkash Guru Amardas Sahib - 9 Jeh /23 May Gurgaddi Guru Hargobind Sahib - 28 Jeth / 11 June Harh / June-July ( 1 Harh on 15 June) Shaheedi Guru Arjan Sahib - 2 Harh / 16 June Foundation Day Sri Akal Takht Sahib - 18 Harh / 2 July Parkash Guru Hargobind Sahib - 21 Harh / 5 July Sawan / July- August (1 Sawan on 16 July) Miri-Piri Day - 6 Sawan / 21 July Parkash Guru Harkrishan Sahib - 8 Sawan / 23 July Bhadon / August-September (1 Bhadon on 16 August) Completion Guru Granth Sahib - 15 Bhadon / 30 August First Parkash Guru Granth Sahib - 17 Bhadon / 1 September Assu / September-October (1 Assu on 15 September) Joti Jot Guru Amardas Sahib - 2 Assu / 16 September Gurgaddi Guru Ramdas Sahib - 2 Assu / 16 September Joti Jot Guru Ramdas Sahib - 2 Assu / 16 September Gurgaddi Guru Arjan Sahib - 2 Assu / 16 September Gurgaddi Guru Angad Sahib - 4 Assu / 18 September Joti Jot Guru Nanak Sahib - 8 Assu / 22 September Parkash Guru Ramdas Sahib - 25 Assu / 9 October Katik / October - November (1 Katik on 15 October) Joti Jot Guru Har Rai Sahib - 6 Katik / 20 October Gurgaddi Guru Harkrishan Sahib - 6 Katik / 20 October Gurgaddi Adi Guru Granth Sahib - 6 Katik / 20 October Joti Jot Guru Gobind Singh Sahib - 7 Katik / 21 October Maghar / November - December (1 Maghar 14 November) Gurgaddi Guru Gobind Singh Sahib - 11 Maghar / 24 November Shaheedi Day Guru Tegh Bahadur Sahib - 11 21 Maghar / 24 November Poh / December - January (1 Poh on 14 December) Parkash Guru Gobind Singh Sahib - 23 Poh / 5 January Magh / January - February (1 Magh on 13 January) Parkash Guru Har Rai Sahib - 19 Magh / 31 January Phagun / February - March (1 Phagun on 12 February)

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3.a.2 Movable dates

Movable Dates of Gurupurabs

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Movable Dates of Gurupurabs (Change Every Year) 22 23   Hola Mohalla Bandi Chhor Divas Parkash Guru Nanak Sahib Ji 2003 19 Mar 25 Oct 8 Nov 2004 7 Mar 12 Nov 26 Nov 2005 26 Mar 1 Nov 15 Nov 2006 15 Mar 21 Oct 5 Nov 2007 4 Mar 9 Nov 24 Nov 2008 22 Mar 28 Oct 13 Nov 2009 11 Mar 17 Oct 2 Nov 2010 1 Mar 5 Nov 21 Nov 2011 20 Mar 26 Oct 10 Nov 2012 9 Mar 13 Nov 28 Nov 2013 28 Mar 3 Nov 17 Nov 2014 17 Mar 23 Oct 6 Nov 2015 6 Mar 11 Nov 25 Nov 2016 24 Mar 30 Oct 14 Nov 2017 13 Mar 19 Oct 4 Nov 2018 2 Mar 7 Nov 23 Nov 2019 21 Mar 27 Oct 12 Nov 2020 10 Mar 14 Nov 30 Nov 3.a.3 Other important days Other Important Days Other Important Days – Fixed Dates For All Years Chet 1 Chet / 14 March - Nanakshahi New Year Day 2 Chet / 15 March - S. Baghel Singh's conquest of Delhi 12 Chet / 25 March - Shaheedi Bhai Subeg Singh, Bhai Shahbaz Singh 27 Chet / 9 April - Birthday Sahibzada Jujhar Singh Ji Vaisakh 1 Vaisakh / 14 April (Vaisakhi) - Birth Anniversary of Khalsa Jeth 3 Jeth / 17 May - Chhota Ghallughara 21 Jeth / 4 June - 1984 Ghallughara (Attack on Sri Akal Takht Sahib) 23 Jeth / 6 June - Shaheedi Sant Baba Jarnail Singh Ji Harh 24 11 Harh / 25 June - Shaheedi Baba Banda Singh Ji Bahadur 15 Harh / 29 June - Barsi Maharaja Ranjit Singh Ji 25 Harh / 9 July - Shaheedi Bhai Mani Singh Ji Sawan 1 Sawan / 16 July - Shaheedi Bhai Taru Singh Ji 24 Sawan / 8 August - Morcha Guru Ka Bagh Bhadon ****************************** Assu 17 Assu / 1 October - Foundation Day Singh Sabha 21 Assu / 5 October - Mela Beerh Baba Buddha Ji Katik 8 Katik / 22 October 2004 - Khalsa Darbar 14 Katik / 28 October - Foundation Day Chief Khalsa Diwan 14 Katik / 28 October - Saka Panja Sahib 18 Katik / 1 Nov – Birthday Mata Sahib Kaur Ji 18 Katik / 1 November - Punjabi Suba Day 30 Katik / 13 November - Shaheedi Baba Deep Singh Ji Shaheed Maghar 1 Maghar / 14 November - Foundation Day SGPC 11 Maghar / 24 November - Shaheedi Bhai Mati Das Ji, and Bhai Sati Das Ji 15 Maghar / 28 November - Birthday Sahibzada Zorawar Singh Ji 19 Maghar / 2 December - Shaheedi Baba Gurbakhsh Singh Ji 29 Maghar / 12 December - Birthday Sahibzada Fateh Singh Ji 30 Maghar / 13 December - Foundation Day Shromani Akali Dal Poh 8 Poh / 21 December - Shaheedi Sahibzada Ajit Singh, Sahibzada Jujhar Singh , and other Shaheeds of Chamkaur Sahib 8 Poh / 21 December - Shaheedi Baba Jeevan Singh Ji 9 Poh / 22 December – Shaheedi Bhai Sangat Singh Ji 13 Poh / 26 December - Shaheedi Sahibzada Zorawar Singh, Sahibzada Fateh Singh, and Mata Gujri Ji Magh 1 Magh / 13 January - Mela Maghi Muktsar 1 Magh / 13 January - Foundation Day Sri Harimandar Sahib 7 Magh / 19 January - Morcha for Keys 25 Magh / 6 February - Mela Kottha Sahib 27 Magh / 8 February - Great Holocast 30 Magh / 11 February - Birthday Sahibzada Ajit Singh Ji Phagun 10 Phagun / 21 February - Saka Nankana Sahib 10 Phagun / 21 February - Jaito Morcha   Top 25 3.a.4 Nanakshahi sangrand Nanakshahi Sangrands Nanakshahi Sangrands (Beginning of the months) These dates are fixed and stay the same every year. Magh 13 January (Maghi) (Lohri in Nanakshahi Calendar is on 30 Poh/12 January, always) Phagun 12 February Chet 14 March (Nanakshahi New Year) Vaisakh 14 April (Vaisakhi) Jeth 15 May Harh 15 June Sawan 16 July Bhadon 16 August Asu 15 September Katik 15 October Maghar 14 November Poh 14 December 26 3.a.5 Pooranmashi dates Pooranmashi and Amavas Dates 181 Pooranmashi and Amavas Dates Based on Sunrise at Amritsar 2005 27 28 29 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY             2005   1   3 Wed 2005   1   19 Fri 2005   2   2 Fri 2005   2   17 Sat 2005   3   3 Sat 2005   3   19 Mon 2005   4   2 Mon 2005   4   17 Tue 2005   5   2 Wed 2005   5   16 Wed 2005   6   1 Fri 2005   6   15 Fri 2005   6   30 Sat 2005   7   14 Sat 2005   7   30 Mon 2005   8   12 Sun 2005   8   28 Tue 2005   9   11 Tue 2005   9   26 Wed 2005   10   11 Thu 2005   10   26 Fri 2005   11   9 Fri 2005   11   24 Sat 2005   12   9 Sun 2005   12   23 Sun                         2006 30 31 32 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY             2006   1   3 Wed 2006   1   19 Fri 2006   2   2 Fri 2006   2   17 Sat 2006   3   3 Sat 2006   3   19 Mon 2006   4   2 Mon 2006   4   17 Tue 2006   5   2 Wed 2006   5   16 Wed 2006   6   1 Fri 2006   6   15 Fri 2006   6   30 Sat 2006   7   14 Sat 2006   7   30 Mon 2006   8   12 Sun 2006   8   28 Tue 2006   9   11 Tue 2006   9   26 Wed 2006   10   11 Thu 2006   10   26 Fri 2006   11   9 Fri 2006   11   24 Sat 2006   12   9 Sun 2006   12   23 Sun                         2007 33 34 35 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY             2007   1   3 Wed 2007   1   19 Fri 2007   2   2 Fri 2007   2   17 Sat 2007   3   3 Sat 2007   3   19 Mon 2007   4   2 Mon 2007   4   17 Tue 2007   5   2 Wed 2007   5   16 Wed 2007   6   1 Fri 2007   6   15 Fri 2007   6   30 Sat 2007   7   14 Sat 2007   7   30 Mon 2007   8   12 Sun 2007   8   28 Tue 2007   9   11 Tue 2007   9   26 Wed 2007   10   11 Thu 2007   10   26 Fri 2007   11   9 Fri 2007   11   24 Sat 2007   12   9 Sun 2007   12   23 Sun                         2008 36 37 38 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY 2008   1   8 Tue 2008   1   22 Tue 2008   2   7 Thu 2008   2   21 Thu 2008   3   7 Fri 2008   3   21 Fri 2008   4   6 Sun 2008   4   20 Sun 2008   5   5 Mon 2008   5   20 Tue 2008   6   3 Tue 2008   6   18 Wed 2008   7   3 Thu 2008   7   18 Fri 2008   8   1 Fri 2008   8   16 Sat 2008   8   30 Sat 2008   9   15 Mon 2008   9   29 Mon 2008   10   14 Tue 2008   10   28 Tue 2008   11   13 Thu 2008   11   27 Thu 2008   12   12 Fri 2008   12   27 Sat             2009 39 40 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY             2009   1   11 Sun 2009   1   26 Mon 2009   2   9 Mon 2009   2   25 Wed 2009   3   11 Wed 2009   3   26 Thu 2009   4   9 Thu 2009   4   25 Sat 2009   5   9 Sat 2009   5   24 Sun 2009   6   7 Sun 2009   6   22 Mon 2009   7   7 Tue 2009   7   22 Wed 2009   8   5/6 Wed                     * Thu 2009   8   20 Thu 2009   9   4 Fri 2009   9   18 Fri 2009   10   4 Sun 2009   10   18 Sun 2009   11   2 Mon 2009   11   16 Mon 2009   12   2 Wed 2009   12   16 Wed 2009   12   31 Thu 41 2010 42 43 New Moon       Full Moon       Amavasya       Purnima       YEAR   MONTH   DATE DAY YEAR   MONTH   DATE DAY 2010   1   15 Fri 2010   1   30 Sat 2010   2   14 Sun 2010   2   28 Sun 2010   3   15 Mon 2010   3   30 Tue 2010   4   14 Wed 2010   4   28 Wed 2010   5   14 Fri 2010   5   27 Thu 2010   6   12 Sat 2010   6   26 Sat 2010   7   11 Sun 2010   7   26 Mon 2010   8   10 Tue 2010   8   24 Tue 2010   9   8 Wed 2010   9   23 Thu 2010   10   7 Thu 2010   10   23 Sat 2010   11   6 Sat 2010   11   21 Sun 2010   12   5 Sun 2010   12   21 Tue Top 44 3.a.6 Baramaha Baramaha 46 Guru Nanak Dev recited Baramahã at Kartãrpur (Rãvi) soon before his mergence with the Light Eternal. The artist has drawn paintings based on Bãrãmahã, depicting different seasons. The pangs of seperation, longing for the divine lover, the intense desire for union of the Soul with the Supreme Being are some of the themes portrayed in these paintings. Chetu Asu Vaisakhu 45 width=16> Kataki Jethu Maghar Harh Poh Savan Maghi Bhadau   Phalguni 3.a.7 chetu chetu In chetu agreeable is the spring and beautiful the bumble-bee. The forests are flowering in front of my door. May my love return home. How can the bride obtain peace when her Spouse comes not home With the distress of separation her body is wasting away. The beauteous cuckoo sings on the mango-tree. How can I bear the.pain of my mind ? The black-bee is flitting on. the blossoming bough. How can I survive ? I am dying, 0 mother. Nãnak, in Chetu peace is easily obtained, if the wife obtains God as her Spouse in her home. 47 3.a.8 Vaisakhu Vaisakhu Pleasant is Vaisakhu, when the tree bough adorns itself anew. The bride is anxious to see God at her door, "Come my love, come. Take Thou pity on me." Come home, 0 my Beloved and ferry me across the difficult world ocean. Without Thee I am not worth even a shell. Who can appraise my worth, if I please Thee I see Thee and show Thee to others, 0 my Love, 0 Lord, I know Thee not afar, I believe Thee to be within me and realise I Thine presence. Nãnak, whosoever obtains the Lord in Vaisakhu; His soul is satiated with the Name's meditation. 48 3.a.9. jethu Jethu Sublime is the month of Jethu. Why should I forget my Beloved ? The earth bums like a furnace. The bride prays to her Lord. The bride makes supplication and utters His praise. Singing the Lord's praise, I become pleasing to Him. The Detached Lord bides in the true mansion. If He permits me to go to Him, then will I go to Him. Unhonoured and powerless is the bride. How can she obtain peace without her Lord In Jethu, 0 Nänak, she who knows her Lord, becomes like Him and grasping virtue through His grace, she meets with Him   49 3.a.10 Harh Harh Good is the month of Asaru, when the sun blazes in the sky. The earth suffers sorrow and is parched and heated like fire. The heat dries up moisture and men die in anxiety. Even then the sun wearies not in his task. The sun's chariot moves on, the wife looks for the shade and the grass-hoppers chirp in the forest. She, who departs, tying the bundle of sins, suffers hereafter and she, who remembers the True Lord, obtains peace. Nãnak, my death and life are with the Lord, to whom I have surrendered this soul of mine.   50 3.a.11 Sawan Sawan In Sãwan, be thou happy, 0 my soul. The season has come when the clouds rain. I love my Spouse with my soul and body, but my Darling has gone abroad. My beloved comes not home. I am dying with the sorrow of separation. The flash of lightning terrifies me. Lonely is my couch and I am greatly grieved. I am dying of pain, 0 my mother. Say, without God, how can sleep and appetite come to me ? The raiment affords my body no comfort. Nãnak, she alone is the chaste bride, who merges in the being of her Beloved Spouse. 51 3.a.12 Bhadau Bhadau In Bhädau, the bride in the bloom of youth strays in doubt, but she afterwards regrets. The ponds and meadows are filled with water. It is the rainy season the time of merry-making. It rains during the dark night, How can the young bride have peace ? The frogs and peacocks shriek. 'Beloved, my beloved' cries and shrieks the pied-cuckoo and the snakes go about biting. The mosquitoes sting and the pools are filled to the brim. Without her Lord, how can the wife obtain comfort ? I will ask my Guru and walk accordingly 52 3.a.13 Asu Asu In Asuni, come 0 my Beloved. Thy wife is repining herself to death. If the Lord makes her meet, then alone can she meet with Him, but the bride is ruined by the love of another. When the bride is disfigured by falsehood, then the Spouse forsakes her. Then bloom the reed and tamarix diocia. Summer is left behind and the winter season lies ahead. Seeing this play my mind wavers. All over the ten sides the boughs are green and verdant. That which slowly ripens, is sweet. Meet thou me, 0 my Love in Asuni. The True Guru has become my mediator. 53 3.a.14 Kataki Kataki In Kataki, what pleases the Lord, that is recorded in the mortal's destiny. The lamp, which is lit by quintessence; That easily burns. Love is the oil of the lamp, that unites the bride with her Groom. The bride is in bliss and bloom. She, whom sin kills, becomes not fruitful at her death. When killed by virtue, then dies she really. They, whom Thou, 0 Lord, blesseth with Thy Name and devotional service, sit in their own home. Even then their hope rests on Thee. Says Nänak, "0 Lord, open the shutters of Thy door and meet me. A moment, now, is like six months to me.   54 3.a.15 Maghar Maghar Good is the month of Maghar for those, who merge in the Lord's Being, by singing His praise. The virtuous wife utters the Lord's praise. My ever-stable love is pleasing to me. Moveless, wise and Omniscient is my Creator-Lord, but the whole world is moveable. They, who possess the virtue of the gnosis and meditation, merge in the Lord's Being. They are pleasing the Lord and the Lord is pleasing to them. The songs, music and the poems of poets have I heard, but it is through the Lord's Name that sorrow flees. Nanak, only that bride is dear unto her Groom, who in His presence performs the hearty service of her Beloved 55 3.a.17 Poh Poh In Pokhi, the snow falls and the sap of the forest and grass dries up. 0 Lord, why comest Thou not ? Thou abidest within my soul, body and mouth. God, the Life of the world is permeating my mind and body. Through the Guru's word, enjoy I His Love. The Lord's Light is contained in the egg-born, the foetusborn, the sweat-born, the earth-born and all the hearts. O Lord of compassion, the Beneficent one, bless me with Thy vision and grant me understanding, that I may obtain salvation. Nãnak, with love and pleasure, God, the Enjoyer enjoys the bride, who bears Him love and affection. 56 3.a.17 Maghi Maghi In the month of Maghi I become immaculate by realising that the place of pilgrimage is within me. I have easily met my Friend, by enshrining His virtues and merging in His Being. Hear Thou me, 0 my darling and beauteous Lord; Thine merits I have enshrined in my mind, If it please Thee, I shall bathe in Thy tank. The Ganges, Jamna the confluence of three streams, seven oceans, charity, alms and worship are contained in the Lord's Name. I realise that the One Lord is pervading every age. Nãnak, in Maghi, the ablution at the sixtyeight holies is contained in the meditation of the Supreme elixir of the Lord's Name.   57 3.a.18 Phalguni Phalguni In Phalguni, the soul of those, to whom Lord's love is pleasing is in bloom. She, who effaces her self-conceit night and day abides in spiritual bliss. When it pleases Him, efface I the worldly love from my mind and the Lord mercifuly comes to my home. Though I may wear many garbs, yet without Love, I shall find not a place in His mansion When my Beloved so wished, I decorated myself with garlands, string of pearls, perfumes and raiments of silk. Nãnak, the Guru has united me with God and I, the bride have obtained my Groom in my very home 58 3.b Sikh festivals Sikh Festivals There are numerous Sikh fairs and festivals. Some are of local importance as Maghi of Muktsar and Hola Mohalla of Anandpur.The most important festivals are observed by the Sikhs wherever they are. On such occasions the whole Sikh families of a particular place gather in a gurudwara. It is properly decorated and illuminated. The Granth is read constantly. Hymns are sung in chorus or by professional Sikh singers. Prayer is said. Sweet pudding (karah prasad) is distributed in the whole congregation. In hot weather sweetened and iced water is served at various places. Houses are lighted in the evening. A free langar at the main gurudwara is a must for every fair and festival. Gurupurabs Baisakhi Holla Mohalla Maghi Bandi Chorrh Divas ( Diwali) 59 3.b.1 Gurupurab Gurupurab Literally festivals, Gurupurabs are anniversaries associated with the lives of the Sikh Gurus. The Sikhs celebrate 10 Gurpurabs in a year. At each of these festivals, one of the ten gurus of the Khalsa Pantha is honored. Of these the important ones are the birthdays of Guru Nanak and Guru Govind Singh and the martyrdom days of Guru Arjun Dev and Guru Teg Bahadur. Guru Nanak's jayanti falls in the month of Kartik (October / November). The Sikhs believe that Guru Nanak brought enlightenment to the world, hence the festival is also called Prakash Utsav, the festival of light. The Tenth Guru, Gobind Singh, was born on 2 December 1666 in Patna. The martyrdom day of the fifth Guru, Arjun Dev falls in the months of May and June and that of the ninth Guru, Tegh Bahadur, in November. Prabhat Pheris, the early morning religious procession that goes around the localities singing shabads (hymns) start three weeks before the festival. Devotees offer sweets and tea when the procession passes by their homes. Gurpurabs mark the culmination of Prabhat Pheris. The Guru Granth Sahib (the holy book of the Sikhs) is read continuously from beginning to end without a break for three days. This is known as akhand path. It is concluded on the day of the festival. The Granth Sahib is also carried in procession on a float decorated with flowers. Five armed guards, who represent the Panj Pyares, head the procession carrying Nishan Sahibs (the Sikh flag). Local bands play religious music and marching schoolchildren form a special part of the procession. Sweets and 60 community lunches are also offered to everyone irrespective of religious faith. It is served with a spirit of seva (service) and bhakti (devotion). Sikhs visit gurdwaras where special programmes are arranged and (religious songs) sung. Houses and gurudwaras are lit up to add to the festivities. On the martyrdom of Guru Arjun Dev sweetened milk is offered to the thirsty passers-by to commemorate the death of the Guru. Guru Nanak, the founder of the Sikh faith, was born in a Punjabi village (presently in Pakistan) in 1469. Always secular in his outlook, he even organized a canteen where Muslims and Hindus of all castes could come and eat together. It is believed that he had a vision from god, in Sultanpur, directing him to preach to mankind. Guru Gobind Singh forged the distinctive identity of the Sikhs and called them Khalsa (the pure) and made it mandatory for them to have the five Ks - Kesh (hair), Kripan (dagger), Kada (bracelet), Kangha (comb) and Kachcha (underwear). Guru Arjun Dev was burnt alive at the stake in the hot months of May and June and Guru Teg Bahadur was beheaded in Delhi. Gurpurbs are part and parcel of Sikhism. In history we see that the Sikhs have to sacrifice even their lives in order to celebrate the Gurpurbs. Whether it is DIWALI (Bandi Chhor Diwas), VAISAKHI (Khalsa Sajna Diwas), or Martyrdom day of Guru Arjan Sahib (Sahidi Diwas), Sikhs gather and remember their Gurus & pay homage to the great Martyrs. All the Gurpurbs are celebrated with great fervor & enthusiasm by the Sikhs throughout the world. We are giving the account of the main & widely celebrated Gurpurbs. The birth-day celebrations & Gurpurbs of Guru Sahibs usually last for three days. Generally before the birthday-date Akhand Path is held in the Gurdwara. A large procession (Nagarkirtan) is organised one day before the birthday. This is led by the Panj Piyaras (Five beloved ones) and the Palki (Palanquin) of Shri Guru Granth Sahib and followed by groups of kirtani Jatha, Various School bands and students, emenent Citizans, Gatka Parties (displaying mock-battle with the traditional weapons), and devotees singing hymns from Guru Granth Sahib in chorus. The passage of the nagarkirtan is decorated with flags, flowers, religious posters decorated gates and banners depicting various aspects of Sikhism. On the Gurpurab day, the Divan begins early in morning at about 4 or 5 a.m. with the singing of Asa-di-var and hymns from Guru Granth Sahib. Sometimes it is followed by katha (discourse), religious and Sikh Historical lectures and recitation of poems in praise of the Guru. Kirtan-Darbars and Amrit Sanchar ceremonies are also held in the Gurdwara hall. After Ardas and distribution of Karah Parshad (sweet pudding) the Langar (food) is served to one and all and there is kirtan till late in the night, the distribution of langar continues to the end of the programme. BIRTHDAY OF GURU NANAK SAHIB Guru Nanak Sahib (the First Nanak, the founder of Sikhism) was born on 20th October, 1469 at Rai-Bhoi-di Talwandi in the present distrect of Shekhupura (Pakistan), now Nanakana Sahib. The Birthday of Guru Nanak Sahib falls on 61 Kartik Puranmashi i.e. full moon day of the month Kartik. On this day the Birthday is celebrated every year. The Shrine (Gurdwara) repsesenting the home of Baba Kalu (Father) and Mata Tripta (Mother) is called Gurdwara Janam Asthan, situated at Rai-Bhoi-di-Talwandi in the present district of Shekhupura (now Nanakana Sahib in Pakistan). The Sikhs from all over the world gather here and celebrate the Gurupurab every year with great devotion and enthusiasm. BIRTHDAY OF GURU GOBIND SINGH SAHIB Guru Gobind Singh Sahib, the tenth Nanak was born at Patna Sahib on 22nd December 1666, (Poh Sudi Saptmi). His birthday generally falls in December or January or sometimes twice within a year as it is calculated according to Hindu Bikrami Calendar based on moon-year. S. Pal Singh Purewal of Canada prepared a new calender which is called "Nanakshahi Calendar" based on sun-year. According to this calendar the birth-day of Guru Gobind Singh Sahib falls only once in a year i.e. on 5th January (every year). But the implementation of Nanakshahi Calendar is yet post-poned. GURU ARJAN'S MARTYRDOM DAY Guru Arjan's martyrdom day falls towards the close of May or beginning of June. In Lahore before partition almost every Hindu and Sikh was out to visit the Guru's samadhi or tomb. At short intervals there were sabils where sweetened and iced milk-water was served to every passer-by. The number of visitors was in lakhs, not in thousands. Arrangements were so perfect that the parents of a lost child could be traced in no time. At numerous places there were parties of singers singing hymns, lectures, sermons and kathas or naration of stories from sacred scriptures. Nowadays this day is celebrated everywhere in gurdwaras and by leading processions and serving cold drinks free. GURU TEGH BAHADUR'S MARTYRDOM DAY Guru Tegh Bahadur's martyrdom day falls in November-Decembcr. The day is celebrated by organising processions, singing hymns in gurdwaras, and by organising lectures, sermons, kirtans, etc.   Top 62 3.b.2 Baisakhi Baisakhi Baisakhi is New Year's Day in Punjab. It falls on the month of Vaisakh. This festival marks the ripening of the Rabi harvest. The day coincides with the solar equinox on the13th of April. It was on this day that the tenth Sikh Guru, Guru Gobind Singh, founded the Khalsa (the Sikh brotherhood) in 1699. For Sikhs, this is as a collective birthday. It is celebrated on April 13, though once in 36 years it occurs on 14th April. The tenth guru Guru Govind Singh selected the auspicious day of Baisakhi to form the order of the Khalsa. On the13th of April in 1699, at a meeting in Anandpur in Punjab, the guru called upon his people to come forward to sacrifice themselves for the good of the clan. Initially there were no response from the audience. However, after several calls from the guru five persons- Daya Ram Khatri, Dharm Das, Mokhan Chand, Sahib Chand and Himmat Rai –were ready to offer themselves. Guru took each of them to the tent nearby and every time he returned alone with his bloodied sword. Then the guru went to the tent yet again, this time for a long time. He reappeared followed by the five men, clad in saffron-colored garments. They sat on the dais while the guru prepared water to bless them. In an iron vessel, he stirred the batasha that his wife, Mata Jitoji had put into water, with a sword called Khanda Sahib.The 63 water was now considered the sacred nectar of immortality called amrita. It was first given to the five volunteers, then drunk by the guru and later distributed to the crowd. All present, irrespective of caste or creed, became members of the Khalsa Pantha. Those five men were christened the Panch Pyare. He discontinued the tradition of gurus and asked all Sikhs to accept the Grantha Sahib as their eternal guide. The suffix Singh derived from the Sanskrit word singha meaning 'lion', was added to the name of all male Sikhs, while the women were to call themselves Kaur, assistants to the Singh. To pay tribute to this event, prayer meetings are organized in gurdwaras across the country. The main celebration however, takes place in the gurdwara at Anandpur Sahib, where the order was formed. The Guru Grantha Sahib is ceremonially taken out, symbolically bathed with milk and water and placed on its throne. Priests called the Panch Pyare then chant the verses that were recited by the original Panch Pyare when the order was created. While the Panch Bani are being chanted, amrita is prepared in an iron vessel and distributed. Devotees sip the amrita five times and vow to work for the Khalsa Panth. People visit gurdwaras and listen to kirtans (religious songs) and discourses. The holy scriptures known as the Grantha are read, and the book is then carried in a procession led by five leaders of the congregation, carrying drawn swords. After the prayer, sweetened semolinai is served to the congregation. The function ends with the community lunches. The traditional folk dances of Punjab, called the Gidda and Bhangra, are performed with great enthusiasm. Processions include mock duels and bands playing religious tunes On this memorable Baisakhi day (March,30 of A.D.1699) , Guru Gobind Singh Sahib called a big meeting at Kesgarh Sahib near the City of Anandpur Sahib. Between fifty to eighty thousand Sikhs attended this meeting. When all were expecting to hear words of comfort and consolation from the lips of their Guru, they were perturbed to see him with a drawn sword in his hand and cried ' Is there anyone here who would lay down his life for Dharam?' There was a big silence, but the Guru went on repeating his demand. At the third call Daya Ram, a Khatri of Lahore, rose from his seat and offered himself. The Guru took him into an adjoining enclosure....(and soon after) came out with the (blood) dripping....(sword in hand) and flourshing it before the gathering, asked again, 'Is there any other Sikh here who will offer himself as a sacrifice(for the cause of dharma)? At this Daram Das, a Jat of Delhi (Haryana side) came forward and was taken into the enclosure....(The Guru again came out with the blood-stained sword, and made his previous demand). In the same way three other men stood up, one after another, and offered themselves for the sacrifice. One was Mohkam Chand, a washerman of Dwarka (Gujarat State); another was Himmat, a cook of Jagannath (Orissa State); and the third was Sahib Chand, a barber of Bidar (Karnataka State). The Guru, after dressing the five in handsome clothes, brought them from the assembly. These five were then administered 'Khande di Pahul' (the double-edged Sword Amrit). They were 64 then knighted as Singhs, as the Five beloved ones, the first members of the Order of the Khalsa. The Guru then asked them to administer the Pahul to him in the same manner in which he had given the Pahul to them, and it was done so. With the creation of Khalsa, the Khalsa created history and since the birth of Khalsa, the history of Punjab has been the history of Sikhs. Baisakhi played a significant role in this regard. In 1762, Ahmed Shah Abdali, with the sole purpose to destroy the entire Sikh nation, declared 'Jehad'(holy-war) against the Sikhs and all the Muslims of the Punjab rallied under this slogan. The Sikhs were surrounded near the village Kup in Ludhiana District. Chronicles mention that about twenty thousand Sikhs were martyred in a single day. This event is known in the history of the Sikhs as "Ghallughara" (Bloody Carnage). After this, Ahmed Shah Abdali thought that he had crushed the entire Sikh nation, but was greatly disillusioned when after a few months heard that the Sikhs in large number are celebrating Baisakhi at Amritsar. In due course of time Baisakhi reminds every Sikh of his cultural and religious heritage. On Baisakhi day all the Sikhs used to assemble at Amritsar and decide their problems relating to politics and religion. This convention still goes on. The celebrations of Baisakhi are similar to the three-day schedule of the the celebrations of other Gurpurabs. It is generally celebrated on 13th April every year. Top 65 3.b.3 Hola mohalla Holla Mohalla Holla Mohalla is a Sikh festival celebrated in the month of Phalguna , a day after Holi.An annual festival held at Anandpur Sahib in Punjab, Hola Mohalla was started by the tenth Sikh Guru, Gobind Singh, as a gathering of Sikhs for military exercises and mock battles on the day following the festival of Holi. It reminds the people of valour and defence preparedness, concepts dear to the Tenth Guru who was at that time battling the Mughal empire. On this three-day festival mock battles are held followed by music and poetry competitions. The Nihang Singhs (members of the Sikh army that was founded by Guru Govind Singh) carry on the martial tradition with mock battles and displays of swordsmanship and horse riding. They perform daring feats, such as Gatka (mock encounters), tent pegging, bareback horse-riding and standing erect on two speeding horses. There are also a number of durbars where Sri Guru Granth Sahib is present and kirtan and religious lectures take place. Sporting shining swords, long spears, conical turbans, the Nihangs present a fierce picture as they gallop past on horseback spraying colors on people.On the last day a long procession, led by Panj Pyaras, starts from Takth Keshgarh Sahib, one of the five Sikh religious seats, and passes 66 through various important gurdwaras like Qila Anandgarh, Lohgarh Sahib, Mata Jitoji and terminates at the Takth. For people visiting Anandpur Sahib, langars (voluntary community kitchens) are organized by the local people as a part of sewa (community service). Raw materials like wheat flour, rice, vegetables, milk and sugar is provided by the villagers living nearby. Women volunteer to cook and others take part in cleaning the utensils. Traditional cuisine is served to the pilgrim who eat while sitting in rows on the ground The tenth guru Gobind Singh felt that Holi, had lost its original meaning over the years. It was no longer a celebration to reaffirm fraternity and brotherhood. In 1757 AD he decided to revive the spirit of Holi and weave its essence into a festival created in the Khalsa traditions. Holla Mohalla is celebrated in the month of Phalguna a day after Holi. Early morning prayers at the gurdwaras mark the beginning of the festival. The Guru Grantha Sahib is brought out with ceremony and placed on the dais. It is given a symbolic bath with milk and water. Akhandapathas, Kar seva, Shabads and Kirtans are performed The Karah Prasad is distributed to the congregation, after it has been consecrated by the guru. At noon, men and women from all castes and creed eat together at the guru ka langar. Stories are narrated about the bravery of Guru Govind Singh in prose and verse. Tribute is also accorded to Guru Har Govind, who led his army to free 52 captive kings from the Gwalior jail in 1612 AD. Colorful processions are organized on Holla Mohalla. Sikhs, especially the Nihangs, dressed in their traditional martial costumes, display their skills in archery, sword fencing, horse riding and shooting. Battles are enacted and ancient cannons fired to focus on the training required for war. Holla Mohalla is an occasion for the Sikhs to reaffirm their commitment to the Khalsa Pantha. Top 67 3.b.4 Maghi Maghi Maghi, Makara Sankranti, the first day of the month of Magh. The eve of Maghi is the common Indian festival of Lohri when bonfires are lit in Hindu homes to greet the birth of sons in the families and alms are distributed. In the morning, people go out for an early-hour dip in nearby tanks. For Sikhs, Maghi means primarily the festival at Muktsar, a district town of the Punjab, in commemoration of the heroic fight of the Chali Mukte, literally, the Forty Liberated Ones, who laid down their lives warding off an attack by an imperial army marching in pursuit of Guru Gobind Singh. The action took place near a pool of water, Khidrane di Dhab, on 29 December 1705. The bodies were cremated the following day, the first of Magh (hence the name of the festival), which now falls usually on the 13th of January. Following the custom of the Sikhs to observe their anniversaries of happy and tragic events alike, Maghi is celebrated with end-to-end recital of the Guru Granth Sahib and religious divans in almost all gurdwaras. The largest assembly, however, takes place at Muktsar in the form of a big fair during which pilgrims take a dip in the sacred sarovar and visit several shrines connected with the historic battle. A mahala or big march of pilgrims from the main shrine to gurdwara Tibbi Sahib, sacred to Guru Gobind Singh, marks the conclusion of the 68 three-day celebration. 3.b.5 Diwali Bandi Chorrh Divas ( Diwali) Guru Hargobind being released from the Gwalior Jail along with 52 Rajas, who held the strings attached to the dress of the Guru, hence the Guru was called "Bandi Chhod". The Sikh celebration of the return of the sixth Nanak from detention in the Gwalior Fort coincides with Hindu festival of Diwali. This coincidence has resulted in similarity of celebration amongst Sikhs and Hindus. The Sikhs celebrate this day as Bandi Chhorh Divas i.e., "the day of release of detainees", because the sixth Nanak had agreed to his release on the condition that the other fifty-two detainees would also be released. These other fifty-two detainees were the vassal 69 kings who had done something to annoy the emperor. Emperor Jahangir had imprisoned the sixth Nanak because he was afraid of the Guru's growing following and power. The Sikhs on this day, which generally falls in october-November, hold a one-day celebrations in the Gurdwaras. So in the evening, illuminations are done with Deewé (earthen oil lamps) or candles and fireworks. The celebrations are held both in the Gurdwaras and in homes. The story of Divali for the Sikhs is a story of the Sikh struggle for freedom. From the time of Guru Nanak (1469 – 1539), the founder of Sikhism, popular seasonal or folk festivals like the harvest festival of Vaisakhi, or ancient mythological festivals like Holi and Divali, or worship rituals like Aarti, began to take on a new significance for the Guru’s students, the Sikhs. The Guru used these festivals and special days e.g. first day of each lunar month, as symbols or pegs for his teaching themes. And so the Sikhs were slowly diverted from darkness of superstitious ritualism based on fear and ignorance to an enlightened ideology based on reason and belief in One Creator. The enlightened ideology of Guru Nanak gave new significance to ancient festivals like Divali and Vaisakhi.. So what about Divali, the festival of lights when, according to Indian lore, Lord Rama returned home after destroying the demon god Ravana who had taken away Rama’s wife, Sita? The story, of course, has no significance in the Sikh tradition. However, in the Sikh struggle for freedom from the oppressive Mughal regime, the festival of Divali did become the second most important day after the Vaisakhi festival in April. The Sixth Guru Hargobind, was freed from imprisonment in the famous fort of Gwalior by Emperor Jahangir in October, 1619. The reason for the young Guru’s imprisonment was no more than religious bigotry. The Guru’s father, Guru Arjan, had been martyred for the same reason. According to Sikh tradition, the Guru agreed to be freed only if the other Indian chiefs (rajahs) imprisoned with him were freed. Jahangir was under pressure from moderate but influential Muslim religious leaders like Hajrat Mian Mir, a friend of the Guru. So he relented grudgingly and ordained, "Let those rajahs be freed who can hold on to the Guru’s coat tails and walk out of prison". He had in mind no more than four or five being freed with the Guru. However, the Guru was not to be outmanoeuvred in this way. He asked for a special coat to be made with 52 coat tails - same number as the rajahs in prison with him! And so the rajahs were freed and the Guru became known popularly as the "Bandi Chhor" (Deliverer from prison). He arrived at Amritsar on the Divali day and the Har Mandar (now known as the "Golden Temple") was lit with hundreds of lamps i.e. he was received in the same way as the Lord Rama and the day came to be known as the "Bandi Chhor Divas" (the day of freedom). Guru Hargobind reached Amritsar on the eve of Diwali, after his release from Gwalior fort, during the reign of Jahangir.The People illuminated the Golden Temple and the city splendidly to celebrate the return of their Guru to the city. Thereafter, Diwali is being 70 celebrated at Amritsar with great pump and show, and also with a lot of religious fervour. During the fair, religious congregations are held at Manji Sahib, Akal Takhat and Baba Atal which continue for three days. A large number of poets and singers also participate. Recitation of Granth Sahib is done at Darbar Sahib, Akal Takhat and various gurudwaras in the vicinity of Golden Tample. Early in the morning, pilgrims take a holy dip in the scared tank, while reciting Japji Sahib and thereafter, they go to the Golden Temple for paying their obeisance. They make offerings of various kinds both in cash and kind, such as flowers, candy-drops and parched-rice grains, but mostly the offerings are of karah parshad. which is prepared and sold to the pilgrims by the management. Circumambulation of the tank is considered sacred by the pilgrims. Illuminations and pyrotechnic display are the unique features of the Diwali celebrations. A mammoth gathering in the parikarma and on the adjoining buildings witness to their great delight the multicolored lights thrown up in the sky and their reflections in the water of the tank. Chain of the electric lights hang along the causeway and on the Darshani Deorhi. Small earthen lamps lighted and fed with sarson oil are arranged in lines all around the tank. All buildings in the compound are bedecked with coloured lights. Candles and small earthen lamps fed with pure ghee are floated in the tank. This fair is attended by people in the large numbers who come from far and near. A large number of visitors take shelter in the verandahs of the various buildings in the premises. All local inns, rest houses and other common places are packed to capacity. The free mess, called Guru Ram Dass Langar, remains open for all. The whole function is organised by Shiromani Gurudwara Parbhandhak Committee. During the fair, qualified doctors render free medical service to the pilgrims. Thenceforth, the Sikh struggle for freedom, which intensified in the 18th Century, came to be centred around this day. In addition to the Vaisakhi day (now in April), when Khalsa, the Sikh nation was formally established by the Tenth Guru Gobind Singh, Divali became the second day in the years when the Khalsa met and planned their freedom strategy. Sacrifice of Bhai Mani Singh on the Occasion of Diwali:  Another important Sikh event associated with Divali is the martyrdom in 1734 of the elderly Sikh scholar and strategist Bhai Mani Singh, the Granthi (priest) of Harmandar Sahib (Golden Temple). He had refused to pay a special tax on a religious meeting of the Khalsa on the Divali day. This and other Sikh martyrdoms gave further momentum to the Khalsa struggle for freedom and eventually success in establishing the Khalsa rule north of Delhi Bhai Mani Singh was a great scholar and he transcripted the final version of Guru Granth Sahib upon dictation from Guru Govind Singh ji in 1704. He took charge of Harmandir Sahib's management on 1708. Diwali was not celebrated in Golden Temple at that time. In 1737, he received permission from Mogul emperor of Punjab, Zakaria Khan for celebrating Diwali at Golden Temple for 71 a massive tax of Rs. 5,000 (some authors say it was Rs10,000). Invitations were sent to the Sikhs all over India to join Bandi Chhorh Diwas celebrations at Harmandir Sahib. Bhai Singh thought he would collect the tax-money from the Sikhs as subscriptions who would assemble for the purpose of Diwali Celebrations. But Bhai Mani Singh Ji later discovered the secret plan of Zakariya Khan to kill the Sikhs during the gathering. Bhai Mani Singh Ji immediately sent message to all the Sikhs not to turn up for celebrations. Bhai Mani Singh could not manage to arrange the money to be paid for tax. Zakariya Khan was not happy about the situation and he ordered Bhai Mani Singh's assassination at Lahore by ruthlessly cutting him limb-by-limb to death. Ever since, the great sacrifice & devotion of martyr Bhai Mani Singh Ji is remembered on the Bandi Chhorh Diwas (Diwali) celebration.   Top 3.c Sikhi and faq Sikhi & Faq In a Gurdwara, why do women sit on one side and men on the other? Sikhism is not a sexist religion. It is just that people like to sit with members of the same sex. It is not wrong for men to sit with the women in the Gurdwara, or vice versa - it is just uncommon. 72 In other religions, women are not allowed to be 'priests'; are they in Sikhism? Yes. Sikhism sees both men and women as equals. Is the use of alcohol permitted in Sikhism? No. What's in a Sikh name? Every Sikh child is given a name after birth. Normally, the names are picked up in the presence of Sri Guru Granth Sahib. The sacred scripture is opened at random and a name is picked starting with the first letter of the first word from the top left or the first letter of the Hukam Nama. Sikh males bear the appellation of 'Singh' and females 'Kaur', after their first names. The word 'Singh' means lion, and 'Kaur' means princess/lioness. All the Singhs and Kaurs may not in fact be Sikhs. The Rajputs and Gurkhas also use these names. This appellation helped the Sikhs to become a caste-less fraternity. It infused a martial spirit in the community. Some Sikhs feel offended when they are named without appellation of the middle name. Normally the Sikh males are called 'Sardar Ji' (Chief) and females are called 'Sardarni Ji'. This designation is attached to the front of the name. Some Sikhs may also put the village name from whence they came as a suffix. Youngsters do not call parents or persons older than themselves by first name. Also a wife rarely calls her husband by first name. Do Sikhs feast or fast? Feasts and fasts are not given any importance in Sikhism. Compulsory fasts for religious reasons or on certain days do not carry any weight with Sikhism. However, feasts at happy events, such as Weddings, are not ruled out. Fasts for the purpose of maintaining good health (dieting, etc.) can be observed. Is it an inherited right to be called a Sikh? Normally, the adoption of religion depends upon the place and the family the individual is born in. From the very family of birth, religious or ethical ideas are implanted in the mind by the parents and relatives. Sikhism means following the teachings in practice. One is not seen as a Gursikh unless he follows the teachings of the Gurus and lives like a Gursikh. One should not be taken as a Gursikh on the basis of birth in a Sikh family. The right to be called a Sikh must be earned. The simple answer to the question can be 'yes', but to be a Sikh or a Gursikh is not an inherited right but a privilege and an honour only. The true right to be called a Sikh must be earned through the grace of the Guru. The question then arises as to how the grace of the Guru is to be earned. The concept and philosophy of the ten Gurus give us the right answer. Follow those instructions Who are the great ones ? Those who do not discriminate with anyone in this world based on their color, cast, religion, gender or country of origin and who also keep a constant watch to keep lust, greed, anger, attachment and ego under their control and who in their daily life, consistently try to stay above from their influence. And those who believe and practice in their daily life to live in peace, with love, kindness and harmony with Nature and others and who offer their free services to the needy are considered as great. How should we visualize this world with our eyes ? O my eyes, the Lord has infused His Light into you; do not look upon any other than the Lord. Do not look upon any other than the Lord; the Lord alone is worthy of beholding. This whole world which you see is the image of the Lord. 73 Top 3.d Sikhs and turban Why do Sikhs wear turbans? Bana: Appearance & Form What is the Sikh Identity? Turban - Gift of the Guru Turban as Technology Turban in the Rehit (Code) At what age should boys shift from wearing patkas to wearing full turban (pagri)? Should females coil and wrap their hair the same as males? Why do Sikh women wear the chuni over their turban? When should girls cover their heads? Why do Western Sikh women wear turbans, when most Indian women do not? Why don't all Sikhs tie turbans? Why should I wear my turban? Is there some process I can go through to help me understand? If I don’t wear a turban, can I still be a Sikh? What is the purpose of different colored turbans? 74 How can we feel comfortable about wearing turbans in public and on the job? The turban is our Guru's gift to us. It is how we crown ourselves as the Singhs and Kaurs who sit on the throne of commitment to our own higher consciousness. For men and women alike, this projective identity conveys royalty, grace, and uniqueness. It is a signal to others that we live in the image of Infinity and are dedicated to serving all. The turban doesn't represent anything except complete commitment. When you choose to stand out by tying your turban, you stand fearlessly as one single person standing out from six billion people. It is a most outstanding act. Bana: Appearance & Form The "bana" or form, the personal appearance of a Sikh, is one of the foremost ways that a Sikh maintains his or her consciousness as the Guru intended. The Guru has given his Sikh specific instructions to keep his or her natural form as created by God. Thus, all hair is maintained, uncut, and untrimmed. The Guru has given his Sikh a standard of dress which distinguishes him or her as a human being dedicated to a life of truthful living. The Guru has instructed his Sikhs to maintain high moral character, symbolized by the wearing of the steel bracelet, ("kara") and to stand prepared to defend righteousness, wearing the "kirpan" or sword. The long hair of a Sikh is tied up in a Rishi knot (Joora) over the solar center (top of the head), and is covered with a turban, usually five meters of cotton cloth. (The man’s solar center is nearer the front of the head. The woman's solar center is further back.) A female Sikh may also wear a chuni (chiffon scarf) draped over it. All Sikhs cover their head while in Gurdwara. With the growing awareness of the non-sexist nature of Sikh Dharma and the Sikh lifestyle, many Sikh women wear turbans on a consistent basis, as the men do. The turban of a Sikh is his or her primary identifying feature. It is a statement of belonging to the Guru, and it is a statement of the inner commitment of the one who wears it. The uncut hair and the turban are a declaration to live in accordance with, and if necessary die in support of, the Teachings of the Sikh Gurus and the Siri Guru Granth Sahib. Regardless of the circumstances or the type of employment or activity, a Sikh keeps his or her form and identity as a Sikh. Clothes are modest, and exemplary of the identity and character of a soldier-saint. What is the Sikh Identity? When you wear bana, turban, white bana, kara, beard, you are declaring that you are committed and have dedicated the self to the Guru and shall serve ALL even those who want to cheat you, or hurt you. People do a lot to be noticed. Sikhs do not have to do anything to be noticed. How many creative men are in the world? One question is, "Why are the Sikhs who have the prosperity losing their prospects?" I have the answer to that. Because they have forgotten the great practices that were given to them. Turban is not a piece of cloth. It is the self crowning of the individual. Hair on the face is not a decoration. It is an acceptance of Akal Moorat, to live in image of the infinity. Guru Gobind Singh said "So long as you shall be 'Niara' specially exclusive, I will give you all the light of the Universe." To be a great teacher means to be the most perfect disciple, the most perfect student. This is the space age, the platinum age. Our society is a mess. Forget your neurosis that you do not know who you are. The slogan of the Platinum Age shall be "ENDURANCE UNTO INFINITY." The goodness of the heart shall win and men of God will prevail. Everything has a price, and infinity has an infinite price. 75 It is presupposed that you are the men of God. You have your beard and you have your turban and you look divine.... but you don't act divine... people get very disappointed. Therefore the situation demands that you live it. Sikh is nothing but identity. Without identity there's no Sikh. Sikh is nothing but an identity of reality; without it, there is no Sikh religion. The Guru took us from the mud, the rituals, waste of time, and said "live 'niara', exclusively identified." Turban - Gift of the Guru The turban of a Sikh is a gift given on Baisakhi Day of 1699 by the Tenth Master, Guru Gobind Singh. After giving Amrit to the Five Beloved Ones, he gave us bana, the distinctive dress that includes the turban. It is helpful to understand the historical context of his action. During Guru Gobind Singh’s time, the turban, or “dastar,” as it is called in Persian, carried a totally different connotation from that of a hat in Europe. The turban represented respectability and was a sign of nobility. At that time, a Mughal aristocrat or a Hindu Rajput could be distinguished by his turban. The Hindu Rajputs were the only Hindus allowed to wear ornate turbans, carry weapons and have their mustache and beard. Also at this time, only the Rajputs could have Singh (“lion”) or Kaur (“princess”) as their second name. Even the Gurus did not have Singh as part of their name, until the Tenth Guru. The downtrodden followers of the Sikh faith did not have the means to display aristocratic attire, nor were they allowed to, even if they had the means. (Doing so was usually equivalent to a death sentence.) It was in this context that Guru Gobind Singh decided to turn the tables on the ruling aristocracy by commanding every Sikh to carry a sword, take up the name Singh or Kaur, and have kesh (hair) and turban displayed boldly, without any fear. This effectively made his followers see themselves on a par with the Mughal rulers. When we are in the presence of the Guru, Guru is giving us the gift of his energy. That energy is sacred and when we retain it, Guru's energy lives in us and that gives us the living experience of Guru. To help retain that energy we cover our heads with a turban. Turban as Technology Turbans go way back in history as part of a spiritual practice. The top of your head is the tenth gate or the crown chakra. It is normally covered by hair that acts as antennae to protect the top of the head from sun and exposure, as well as to channel sun and vitamin D energy. Yogis or Sikhs do not cut their hair, they coil or knot it on top of head on their solar center. In men the solar center is on top of the head at the front (anterior fontanel). Women have two solar centers: one is at the center of the crown chakra, the other is on top of the head towards the back (posterior fontanel). For all, coiling or knotting the hair at the solar centers channels one’s radiant energy and helps retain a spiritual focus. This hair knot is traditionally called the “rishi” knot. In ancient times, a rishi was someone who had the capacity to control the flow of energy and prana in the body. A “maharishi” was someone who could regulate the flow of energy in the body, meditatively and at will. The rishi knot assists in the channeling of energy in meditation (Naam Simran). If one cuts off the hair, there can be no rishi knot. By giving us the rishi knot and the turban the Guru gave us the blessing to have the capacity of a rishi. The 10th Sikh Master, Guru Gobind Singh, taught his Sikhs to take the next step: Put a turban on the head covering the coiled, uncut hair. The pressure of the multiple wraps keeps the 26 bones of the skull in place. There are pressure points on the forehead that keep you calm and relaxed. Turbans cover the temples, which protects you from mental or psychic negativity of other people. The pressure of the turban also changes the pattern of blood flow to the brain. (These are all reasons that women should also wear turbans.) When you 76 tie up your hair and wrap the turban around it, all the parts of your skull are pulled together and supported. You feel clarity and readiness for the day and for what may come to you from the Unknown. God is the Unknown. He is mastery as well as mystery. Living with an awareness of your God within you and the God outside of you (God in all) is an attitude. Covering your head is an action with the attitude that there is something greater than you know. Your willingness to stand under that greatness of God is expressed by taking the highest, most visible part of you and declaring it as a place that belongs to the Creator. Covering your head is also a declaration of humility, of your surrender to God. For many, hair is also sexually attractive. By covering our hair we can keep from stimulating the lower nature of others who are not our spouses. It is up to each of us to maintain our purity and integrity. Wrapping a turban everyday is our declaration that this head, this mind is dedicated to our Creator. The turban becomes a flag of our consciousness as well as our crown of spiritual royalty. Wearing a turban over uncut hair is a technology of consciousness that can give you the experience of God. This experience is for all Khalsa, men and women both. Turban in the Rehit (Code) Amritdhari Sikhs (those who have been baptized in the Amrit ceremony) are supposed to have their heads covered when in public. The turban tells others that we are different. By having a distinct appearance, Sikhs become accountable for their actions. Our distinct Sikh appearance not only makes us think more often about our conduct and its reflection upon a wider society, it also makes us reflect upon our own ideals and how they reflect the teachings of the Siri Guru Granth Sahib. The turban is there to remind us of our connection to God. It frames us as devotees of God and gives us a way to live in gratitude for this gift of recognition. This responsibility of being recognized is also a way of keeping ourselves from self-destructive habits, such as smoking, drinking, etc. The thing is, in our religion our identity goes hand in hand with the turban. There is no other religion in the world that wears turban as a daily Badge of Identity. The turban of a Sikh is his or her primary identifying feature. It is a statement of belonging to the Guru, and it is a statement of the inner commitment of the one who wears it. The uncut hair and the turban are a declaration to live in accordance with, and if necessary die in support of, the Teachings of the Sikh Gurus and the Siri Guru Granth Sahib. At what age should boys shift from wearing patkas to wearing full turban (pagri)? It is a personal decision. Many boys wear patka for sports and begin to wear full pagri for more formal occasions like Gurdwara, full assembly at school, etc. Should females coil and wrap their hair the same as males? 77 Yes. The Sikh faith regards gender equality as an important part of its teachings. When Guru Gobind Singh gave us the Rehit Maryada to live by, he gave it to everyone, not just the men. A Sikh girl who does not wear a turban (or at least a chuni), is ”undercover;” she cannot really be identified as Sikh. This is not what Guru Gobind Singh intended. However, because a woman’s hair is coiled on a different part of her head than a man’s, her style of wrapping a turban may look different than a Sikh man’s. Why do Sikh women wear the chuni over their turban? Ideally, a woman also wears a chuni over her turban. It takes a lot of consciousness and dedication because it's definitely more trouble. The chuni worn under the chin and across the shoulder protects the grace of the woman. To put it simply, men have a beard to give a protective energy field around the face, women don't. The chuni provides that protection so you don't attract the wrong kind of energy. It means a woman is not sexually available. This is not just a cultural thing, it actually changes the way people – especially men – see and relate to her. When should girls cover their heads? Girls should cover their heads at all times. For young girls, a rishi knot cover is often enough, but the practice of tying a turban should be taught early. By the time they become adolescent, it is advised that they always tie a turban as tool to protect their grace and integrity. Why do Western Sikh women wear turbans, when most Indian women do not? Most Indian women do not wear turbans due to a longstanding cultural habit, which began by identifying Sikhi with male warriors and turbans with battle helmets. Though many Sikh women fought for survival of the faith, the habit of wearing turbans did not take root until the 1970s, when Siri Singh Sahib Yogi Bhajan encouraged (Western) female Khalsa to wear turbans. Very slowly, the habit of wearing turbans is taking root among Sikh women of Asian ancestry in the West and in India. Some Indian women wear their hair coiled on their heads and covered with a patka and chuni, but they are a minority. Most Indian women are unaware of the technology of wearing the hair coiled on the head, and of wrapping a turban, so this is another reason why they don’t wear turbans. You will find, however, that devoted Sikh women of Indian ancestry often have their heads covered anyway, but not with a turban. Sometimes it’s just a scarf, more often it’s a chuni. Why don't all Sikhs tie turbans? In addition to the explanation about Sikh women and turbans (above), many people who are not wearing their turbans (or keeping uncut hair) are doing so because of outside pressures. Society and/or family are affecting them. They have forgotten, or perhaps never understood in the first place, their identity as Sikhs. 78 People who take their turban off in public when it is not convenient are not relating to the spiritual power of this form. They are mired in a cultural practice, and may have no understanding of the technology of tying a turban, or its place in the Sikh Rehit. A turban worn properly is a crown, and if a Sikh wears it with that consciousness, it is doubtful he/she will be made fun of. Rather than getting angry, or creating negative energy by judging them, simply bless them and pray that by the Grace of God and Guru some day they will understand who they are. Why should I wear my turban? Is there some process I can go through to help me understand? You should wear a turban as part of your identity as a Sikh (see other answers elsewhere under this topic). If you are newly converted to Sikhi, perhaps you can start by practicing wearing your hair up on top of your head and covering your head with a cap, a hat, or a scarf. But still that will not give you the practical identity of a Sikh. If I don't wear a turban, can I still be a Sikh? Yes, but you will not have the identity of a Sikh, so how will people know you are Sikh? Wearing a turban takes courage. If you do not want to wear a turban, be very clear in yourself what your reasons for this are: Societal or peer group pressures to conform? Comfort? Uncertain if you want to live as a Sikh? Are you afraid and if so, of what? Answering these questions in yourself is important to knowing your resistance to wearing a turban. Nevertheless, your relationships to Sikhi and to the Guru are your own, and many people have found spiritual contentment practicing Sikhi without wearing a turban. What is the purpose of different colored turbans? Turbans come in every color and pattern but there are three colors most commonly worn: white, deep blue, and saffron orange. White turbans are worn to extend the aura and the person’s projection. Royal blue or navy blue turbans are common among Sikh ministers and gyanis, especially in India. The blue is the color of the warrior and of protection. Saffron orange is the third Sikh color and is commonly worn by Sikhs worldwide. Orange represents wisdom. Black turbans can represent surrender of the ego. Other colors of turbans don’t have a significance associated with them. Sometimes it’s just a case of fashion, of matching a turban to a business suit, for example. How can we feel comfortable about wearing turbans in public and on the job? 79 Just do it! In the words of Siri Singh Sahib Yogi Bhajan, “It’s not the life you lead, it’s the courage you bring to it.” Being a Sikh means having a distinct identity, and maintaining that identity takes courage. If you are a fully committed Sikh, then you already have everything it takes to boldly wear a turban with a projection of confidence and contentment. Remind yourself that the turban is a spiritual crown that says you cannot be bought or corrupted at any price. Remind yourself that the crown represents royalty, and walk with the knowledge that you are a Lion or Princess of the Guru. Many people are awed by the statement we make when we walk, wearing full bana, into a room full of non- Sikhs. People will respect you so long as you respect yourself and your faith and the commitment it represents. Many non-Sikh employers hire members of our community because they are Sikh, because of all we represent. Employers trust or are fascinated by our identity and our projection, rather than put off by it. Let your Sikh identity work for you! By the way, it is against federal law, and many state laws, to discriminate against potential employees because of their religious garb. Top 3.e Rehat maryada SIKH REHAT MARYADA THE CODE OF SIKH CONDUCT AND CONVENTIONS 80 Section One Chapter 1 : Sikh Defined Article I Definition of Sikh Section Two Chapter 2 : Aspects of Sikh Living Article II Sikh Living Chapter 3 : Individual Spirituality Article III Sikh’s Personal Life Article IV Meditation on Nam (Divine Substance) and Scriptures Section Three Chapter 4 : Gurudwaras, Congregational Etiquette, Rites Article V Joining the Congregation for understanding of and reflection on Gurbani Chapter 5 : Kirtan Article VI Kirtan (Devotional Hymn Singing by a Group or an Individual) Chapter 6 : Taking Hukam - Other Items of Service Article VII Taking Hukam Chapter 7 : Reading of Guru Granth Sahib Article VIII Sadharan Path (completion of Normal, Intermittent Reading of the Guru Granth Sahib) Article IX Akhand Path: Uninterrupted - Non-Stop Completion of the Reading of the Guru Granth Sahib Article X Commencing the Non-stop Reading Article XI Concluding the Reading Chapter 8 : Karah Prasad - Making, Offering, Consecration and Distribution Article XII Karah Prasad (Sacred Pudding) Chapter 9 : Components of Gurudwara Service Article XIII Exposition of Gurbani (Sikh Holy Scriptures) Article XIV Expository Discourse Article XV Gurudwara Service Section Four Chapter 10 : Beliefs, Observances, Duties, Taboos and Ceremonies Article XVI Living in Consonance with Guru’s Tenets Chapter 11 : Ceremonies pertaining to Social Occasions Article XVII Ceremonies pertaining to Birth and Naming of Child Article XVIII Anand Sanskar (Lit. joyful ceremonial: Sikh Matrimonial Conventions and Ceremony) Article XIX Funeral Ceremonies Article XX Other Rites and 81 Conventions Section Five Chapter 12 : Altruistic Work Article XXI Voluntary Service Section Six Chapter 13 : Panthic (Corporate Sikh) Life Article XXII Facets of Corporate Sikh Life Article XXIII Panth’s Status of Guru-hood Article XXIV Ceremonies of Baptism or Initiation Article XXV Method of Imposing Chastisement Article XXVI Method of Adopting Gurmatta Article XXVII Appeals against Local Decisions Top 3.e.1 Section 1 82 SIKH REHAT MARYADA Section One Chapter 1 The Definition of Sikh Article I Any human being who faithfully believes in (i) One Immortal Being, (ii) Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh, (iii) The Guru Granth Sahib, (iv) The utterances and teachings of the ten Gurus and (v) the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh. 3.e.2 Section 2 SIKH REHAT MARYADA 83 Section Two Chapter 2 Sikh Living Article II A Sikh’s life has two aspects: individual or personal and corporate or Panthic. Chapter 3 A Sikh’s Personal Life Article III A Sikh’s personal life should comprehend - (i) meditation on Nam (Divine Substance) and the scriptures, (ii) leading life according to the Gurus teachings and (iii) altruistic voluntary service. Meditation on Nam (Divine Substance) and Scriptures Article IV (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). (2) He/she should recite the following scriptural compositions every day: (a) the Japji, the Jaap and the Ten Sawaiyas (Quartets) - beginning “Sarawag sudh”, Chaopai Sahib and Anand Sahib (40 Pauris) - in the morning. (b) Sodar Rehras compromising the following compositions:   (i) nine hymns of the Guru Granth Sahib, occurring in the holy book after the JapJi Sahib, the first of which begins with “Sodar” and the last of which ends with “saran pare ki rakhau sarma”. (ii) The Benti Chaupai of the tenth Guru (beginning “hamri karo hath dai rachha” and ending with “dusht dokh te leho bachai” (iii) the Sawaiyas beginning with the words “paen gahen jab te tumre” (iv) the Dohira beginning with the words “sagal duar kau chhad kai” (v) the first five and the last pauris (stanzas) of Anand Sahib (vi) and Mundawani and the Slok Mahla 5 beginning “tera kita jato nahi” in the evening after sunset. (c) the Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with Ardas (formal supplication litany). (3) (a) The text of the Ardas: One Absolute Manifest; victory belongeth to the Wondrous Destroyer of darkness. May the might of the All-powerful help! Ode to the might by the tenth lord. Having first thought of the Almighty’s prowess, let us thing of Guru Nanak. Then of Guru Angad, Amardas and Ramdas - may they be our rescuers! Remember then Arjan, Hargobind and HarRai. Meditate then on revered Hari Krishan on seeing whom all suffering vanishes. Think then of Tegh Bahadar, remembrance of whom brings all nine treasures. He comes to rescue everywhere. Then of the tenth lord, revered Guru Gobind Singh, who comes to rescue everywhere. The embodiment of the light of all ten sovereign lordships, the Guru Granth Sahib - think of the view and reading of it and say, “Waheguru (Wondrous Destroyer of darkness)”. Meditating on the achievement of the dear and truthful ones, including the five beloved ones, the four sons of the tenth Guru, forty liberated ones, steadfast ones, constant repeaters of the Divine Name, those given to assiduous devotion, those who repeated the Nam, shared their fare with others, ran free kitchen, wielded the sword and overlooked faults and shortcomings, say “Waheguru”, O Khalsa. Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of dharma (religion and righteousness), got their bodies dismembered bit by bit, got their skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (gurdwaras), did not betray their faith, sustained their adherence to the Sikh faith with sacred unshorn hair up till their last 84 breath, say, “Wondrous Destroyer of darkness”, O Khalsa. Thinking of the five thrones (seats of religious authority) and all gurdwaras, say, “Wondrous Destroyer of darkness”, O Khalsa. Now it is the prayer of the whole Khalsa. May the conscience of the whole Khalsa be informed by Waheguru, Waheguru, Waheguru and, in consequence of such remembrance, may total well-being obtain. Wherever there are communities of the Khalsa, may there be Divine protection and grace, and ascendance of the supply of needs and of the holy sword, protection of the tradition of grace, victory to the Panth, the succor of the holy sword, ascendance of the Khalsa. Say, O Khalsa, “Wondrous Destroyer of darkness”. Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the disciple of their faith, the gift of sense of discrimination, the gift of truest, the gift of confidence, above all, the gift of meditation on the Divine and bath in the Amritsar (holy tank at Amritsar). May hymns-singing missionary parties, the flags, the hostels, abide from age to age. May righteousness reign supreme. Say, “Wondrous Destroyer of darkness”. May the Khalsa be imbued with humility and high wisdom! May Waheguru guard its understanding! O Immortal Being, eternal helper of Thy Panth, benevolent Lord, bestow on the Khalsa the beneficence of unobstructed visit to the free management of Nankana Sahib and other shrines and places of the Guru from which the Panth have been separated. O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to rely on, True Father, Wondrous Destroyer of darkness, we humbly render to you (mention here the name of the scriptural composition that has been recited or, in appropriate terms, the object for which the congregation has been held.). Pardon any impermissible accretions, omissions, errors, mistakes. Fulfill the purposes of all. Grant us the association of those dear ones, on meeting whom one is reminded of Your Name. O Nanak, may the Nam (Holy) be ever in ascendance! In Thy will may the good of all prevail! (b) On the conclusion of the Ardas, the entire congregation participating in the Ardas should respectfully genuflect before the revered Guru Granth, then stand up and call out, “The Khalsa is of the Wondrous Destroyer of darkness; victory also is His”. The Congregation should, thereafter, raise the loud spirited chant of Sat Sri Akal (True is the Timeless Being). (c) While the Ardas is being performed, all men and women in the congregation should stand with hands folded. The person in attendance of the Guru Granth should keep waving the whisk standing. (d) The person who performs the Ardas should stand facing the Guru Granth with hands folded. If the Guru Granth is not there, the performing of the Ardas facing any direction is acceptable. (e) When any special Ardas for and on behalf of one or more persons is offered, it is not necessary for persons in the congregation other than that person or those persons to stand up. 85 3.e.3 Section 3 SIKH REHAT MARYADA Section Three Chapter 4 Joining the congregation for understanding of and reflecting on Gurbani Article V (a) One is more easily and deeply affected by Gurbani (the holy Bani bequeathed by the Gurus) participating in congregational gatherings. For this reason, it is necessary for a Sikh that he visit the places where the Sikhs congregate for worship and prayer (the Gurudwaras), and joining the congregation, partake of the benefits that the study of the holy scriptures bestows. (b) The Guru Granth should be ceremonially opened in the Gurudwara every day without fail. Except for special exigencies, when there is need to keep the Guru Granth open during the night, the Holy Book should not be kept open during the night. It should, generally, be closed ceremonially after the conclusion of the Rehras (evening scriptural recitation). The Holy Book should remain open so long as a granthi or attendant can remain in attendance, persons seeking Darshan (seeking a view of or making obeisance to it) keep coming, or there is no risk of commission of irreverence towards it. Thereafter, it is advisable to close it ceremonially to avoid any disrespect to it. (c) The Guru Granth should be opened, read and closed ceremonially with reverence. The place where it is installed should be absolutely clean. An awning should be 86 erected above. The Guru Granth Sahib should be placed on a cot measuring up to its size and overlaid with absolutely clean mattress and sheets. For proper installation and opening of the Guru Granth, there should be cushions/pillows of appropriate kind etc. and, for covering it, Rumala (sheet covers of appropriate size). When the Guru Granth is not being read, it should remain covered with a romal. A whisk, too, should be there. (d) Anything except the afore-mentioned reverential ceremonies, for instance, such practices as the arti with burning incense and lamps, offering of eatables to Guru Granth Sahib, burning of lights, beating of gongs, etc., is contrary to Gurmat (the Guru's way). However, for the perfuming of the place, the use of flowers, incense and scent is not barred. For light inside the room, oil or butter-oil lamps, candles, electric lamps, kerosene oil lamps, etc. may be lighted. (e) No book should be installed like and at par with the Guru Granth. Worship of any idol or any ritual or activity should not be allowed to be conducted inside the gurdwara. Nor should the festival of any other faith be allowed to be celebrated inside the gurdwara. However, it will not be improper to use any occasion or gathering for the propagation of the Gurmat (The Guru's way). (f) Pressing the legs of the cot on which the Guru Granth Sahib is installed, rubbing nose against walls and on platforms, held sacred, or massaging these, placing water below the Guru Granth Sahib's seat, making or installing statues, or idols inside the Gurudwaras, bowing before the picture of the Sikh Gurus or elders - all these are irreligious self-willed egotism, contrary to Gurmat (the Guru's way). (g) When the Guru Granth has to be taken from one place to another, the Ardas should be performed. He/she who carries the Guru Granth on his/her head should walk barefoot; but when the wearing of shoes is a necessity, no superstitions need be entertained. (h) The Guru Granth Sahib should be ceremonially opened after performing the Ardas. After the ceremonial opening, a hymn should be read from the Guru Granth Sahib. (i) Whenever the Guru Granth is brought, irrespective of whether or not another copy of the Guru Granth has already been installed at the concerned place, every Sikh should stand up to show respect. (j) While going into the gurdwara, one should take off the shoes and clean oneself up. If the feet are dirty or soiled, they should be washed with water. (k) No person, no matter which country, religion or cast he/she belongs to, is debarred from entering the gurdwara for Darshan (seeing the holy shrine). However, he/she should not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion. (l) The first thing a Sikh should do on entering the gurdwara is to do obeisance before the Guru Granth Sahib. He/she should, thereafter, having a glimpse of the congregation and bid in a low, quiet voice, "Waheguru ji ka Khalsa, Waheguru ji ki Fateh". (m) In the congregation, there should be no differentiation or discrimination between Sikh and non-Sikh, persons traditionally regarded as touchable and untouchable, the so called high and low caste persons, the high and the low. (n) Sitting on a cushion, a distinctive seat, a chair, a stool, a cot, etc. or in any distinctive position in the presence of the Guru Granth or within the congregation is contrary to Gurmat (Guru's way). (o) No Sikh should sit bare-headed in the presence of the Guru Granth Sahib or in the congregation. For Sikh women, joining the congregation with their persons uncomfortable draped and with veils drawn over their faces is contrary to Gurmat (Guru's way). (p) There are five Takhts (lit, thrones, fig., seats of high authority) namely - (I) The holy Akal Takht Amritsar (II) The holy Takht, Patna Sahib (III) The holy Takht, Kesgarh Sahib, 87 Anandpur (IV) The holy Takht Hazur Sahib, Nanded (V) The holy Takht Damdama Sahib, Talwandi Sabo. (q) Only an Amritdhari (baptized) Sikh man or woman, who faithfully observes the discipline ordained for the baptized Sikhs, can enter the hallowed enclosures of the Takhts. (Ardas for and on behalf of any Sikh or non-Sikh, except a fallen or punished (Tankhahiya) Sikh, can be offered at the Takhts. (r) At a high-level site in every gurdwara should be installed the Nishan sahib (Sikh flag). The cloth of the flag should be either of xanthic or of grayish blue color and on top of the flag post, there should either be a spearhead or a Khanda (a straight dagger with convex side edges leading to slanting top edges ending in a vertex). (s) There should be a drum (Nagaara) in the gurdwara for beating on appropriate occasions. Chapter 5 Kirtan (Devotional Hymn Singing by a Group or an individual) Article VI (a) Only a Sikh may perform kirtan in a congregation. (b) Kirtan means singing and scriptural compositions in traditional musical measures. (c) In the congregation, kirtan only of Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. (d) It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be a refrain. Chapter 6 Taking Hukam (Command) Article VII (a) Doing obeisance to the Guru Granth Sahib, respectfully, taking a glimpse of the congregation, an embodiment of the Guru's person, and taking the command: these together constitute the view of the Satguru (Immortal destroyer of darkness, the true guru). Raising the drapery covering the Guru Granth Sahib and merely taking a look or making others take a look at the exposed page, without taking the command (reading the prescribed hymn) is contrary to Gurmat (Guru's way). (b) In the course of the congregational sessions, only one thing should be done at a time: performing of kirtan, delivering of discourse, interpretative elaboration of the scriptures, or reading of the scriptures. (c) Only a Sikh, man or woman, is entitled to be in attendance of the Guru Granth during the congregational session. (d) Only a Sikh may read out from the Guru Granth for others. However , even a non-Sikh may read from it for himself/herself. (e) For taking the command (Hukam), the hymn that is continuing on the top of the left page must be read from the beginning. If the hymn begins on the previous page, turn over the page and read the whole hymn from the beginning to the end. If the scriptural composition that is continuing on the top of the left hand page is a Var (ode), then start from the first of the Slokas preceding the Pauri and read up to the end of the Pauri. Conclude the reading at the end of the hymn with the line in which the name 'Nanak' occurs. (f) Hukam must also be taken at the conclusion of the congregational session or after the Ardas. Chapter 7 Sadharan Path (Completion of Normal Intermittent Reading of the Guru Granth Sahib) Article VIII (a) Every Sikh should as far as possible, maintain a separate and exclusive place for the installation of Guru Granth Sahib, in his home. 88 (b) Every Sikh man, woman, boy or girl, should learn Gurmukhi to be able to read the Guru Granth Sahib. (c) Every Sikh should take the Hukam (Command) of the Guru Granth in the ambrosial (early), hours of the morning before taking meal. If he/she fails to do that, he/she should read or listen to reading from the Guru Granth some time during the day. If he/she cannot do that either, during travel etc., or owing to any other impediment, he/she should not give in to a feeling of guilt. (d) It is desirable that every Sikh should carry on a continuous reading of the Guru Granth and complete a full reading in one or two months or over a longer period. (e) While undertaking a full reading of the Guru Granth, one should recite the Anand Sahib (the first five and the last stanzas) and perform the Ardas. One should, thereafter, read the JapJi. Akhand Path (Uninterrupted Non-stop Completion of the Reading of the Guru Granth Sahib) Article IX (a) The non-stop reading of the Guru Granth is carried on at hard times or on occasions of elation or joy. It takes forty-eight hours. The non-stop reading implies continuous uninterrupted reading. The reading must be clear and correct. Reading too fast, so that the person listening in to it cannot follow the contents, amounts to irreverence to the Scriptures. The reading should be correct and clear, due to care being bestowed on consonant and vowel, even thought that takes a little longer to complete. (b) Whichever family or congregation undertakes the non-stop reading should carry it out itself through its members, relatives, friends, etc., all together. The number of reciter is not prescribed. If a person himself, cannot read, he should listen in to the reading by some competent reader. However, it should never be allowed to happen that the reader carries on the reading all by himself/herself and no member of the congregation or the family is listening in to the reading. The reader should be served with food and clothing to the best of the host's means. (c) Placing a pitcher, ceremonial clarified butted fed lamp, coconut, etc. around , during the course of the uninterrupted or any other reading of Guru Granth Sahib, or reading of other Scriptural texts side by side with or in the course of such reading is contrary to the Gurmat (Guru's way). Commencing the Non-Stop Reading Article X While undertaking the intermittent reading of the whole Guru Granth Sahib, the sacred pudding (Karah Parshad) for offering should be brought and after reciting the Anand Sahib (six stanzas) and offering Ardas, Hukam should be taken. While beginning the unbroken reading, the sacred pudding should first be laid. Thereafter, after reciting the Anand Sahib (six stanzas), offering the Ardas and taking the Hukam, the reading should be commenced. Concluding the Reading Article XI (a) The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of the Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karah Parshad) distributed. (b) On the conclusion of the reading, offering of draperies, fly whisk and awning, having regard to the requirements of the Guru Granth Sahib, and of other things, for Panthic causes, should be made to the best of means. Chapter 8 Karah Parshad (Sacred Pudding) Article XII (a) Only the sacred pudding which has been prepared or got prepared according to the 89 prescribed method shall be acceptable in the congregation. (b) The method of preparing the Karah Parshad is this: In a clean vessel, the three contents (wheat flour, pure sugar and clarified butter, in equal quantities) should be put and it should be made reciting the Scriptures. Then covered with a clean piece of cloth, it should be placed on a clean stool in front of the Guru Granth Sahib, the first five and the last stanza of the Anand Sahib should be recited aloud (so that the congregation can hear) [If another vessel of the sacred pudding is brought in after the recitation of the Anand, it is not necessary to repeat the recitation of the Anand Sahib. Offering of the pudding brought later to the sacred Kirpan is enough.], the Ardas, offered and the pudding tucked with the sacred Kirpan for acceptance. (c) After this, before the distribution to the congregation of the Karah Parshad, the share of the five beloved ones should be set apart and given away. Thereafter, while commencing the general distribution, the share of the person in attendance of the Guru Granth Sahib should be put in a small bowl or vessel and handed over [Giving double share to the person in attendance constitutes improper discrimination]. The person who doles out the Karah Parshad among the congregation should do so without any discrimination on the basis of personal regard or spite. He should dole out the Karah Parshad equally to the Sikhs, the non-Sikhs or a person of high or low caste. While doling out the Karah Parshad, no discrimination should be made on considerations of caste or ancestry or being regarded, by some, as untouchable, of persons within the congregation. (d) The offering of Karah Parshad should be accompanied by at least two pice in cash. Chapter 9 Exposition of Gurbani (Sikh Holy Scriptures) Article XIII (a) The exposition of the Gurbani in a congregational gathering should be carried out only by a Sikh. (b) The object of the exposition should only be promoting the understanding of the Guru's tenets. (c) The exposition can only be of the ten Gurus writings or utterances, Bhai Gurdas's writings, Bhai Nand Lal's writings or of any generally accepted Panthic book or of books of history (which are in agreement with the Guru's tenants) and not of a book of any other faith. However, for illustration, references to a holy person's teachings or those contained in a book may be made. Expository Discourse Article XIV No discourse contrary to the Guru's tenets should be delivered inside a gurdwara. Gurudwara Service Article XV In the gurdwara the schedule of the congregational service is generally: Ceremonial opening of the Guru Granth Sahib, Kirtan, exposition of scriptures, expository discourses, recitation of Anand Sahib, the Ardas (see Article IV (3) (a)), the raising of Fateh slogan and then the slogan Sat Sri Akal and taking the Hukam.   90 3.e.4 Section 4 SIKH REHAT MARYADA Section Four Chapter 10 Living in Consonance with Guru’s Tenets Article XVI A Sikh’s living, earning livelihood, thinking and conduct should accord with the Guru’s tenets. The Guru’s tenets are: (a) Worship should be rendered only to the One Timeless Being and to no god or goddess. (b) Regarding the ten Gurus, the Guru Granth and the ten Gurus word alone as saviors and holy objects of veneration. (c) Regarding ten Gurus as the effulgence of one light and one single entity. (d) Not believing in cast or descent, untouched ability, magic, spells, incantation, omens, auspicious times, days and occasions, influence of start, horoscopic dispositions, shradh (ritual serving of food to priests for the salvation of ancestors on appointed days as per the lunar calendar), ancestor worship, khiah (ritual serving of food to priests - Brahmins - on the lunar anniversaries of the death of an ancestor), pind (offering of funeral barley cakes to the deceased’s relatives), patal (ritual donation of food in the belief that that would satisfy the hunger of the departed soul), diva (the ceremony of keeping an oil lamp lit for 360 days after the death, in the belief that that lights the path of the deceased), ritual funeral acts, hom (lighting of ritual fire and pouring intermittently clarified butter, food grains etc. into it for propitiating gods for the fulfillment of a purpose) jag (religious ceremony involving presentation of oblations), tarpan (libation), sikha-sut (keeping a tuft of hair on the head and wearing thread), bhadan (shaving of head on the 91 death of a parent), fasting on new or full moon or other days, wearing of frontal marks on the forehead, wearing thread, wearing of a necklace of the pieces of tulsi stalk [A plant with medicinal properties], veneration of any graves, of monuments erected to honour the memory of a deceased person or of cremation sites, idolatry and such like superstitious observances. [Most, though not all rituals and ritual or religious observances listed in this clause are Hindu rituals and observances. The reason is that the old rituals and practices, continued to be observed by large numbers of Sikhs even after their conversion from their old to the new faith and a large bulk of the Sikh novices were Hindu converts. Another reason for this phenomenon was the strangle-hold of the Brahmin priest on Hindus secular and religious life which the Brahmin priest managed to maintain even on those leaving the Hindu religious fold, by his astute mental dexterity and rare capacity for compromise. That the Sikh novitiates include a sizable number of Muslims is shown by inclusion in this clause of the taboos as to the sanctity of graves, shirni, etc.] Not owning up or regarding as hallowed any place other than the Guru’s place - such, for instance, as sacred spots or places of pilgrimage of other faiths. Not believing in or according any authority to Muslim seers, Brahmins holiness, soothsayers, clairvoyants, oracles, promise of an offering on the fulfillment of a wish, offering of sweet loaves or rice pudding at graves on fulfillment of wishes, the Vedas, the Shastras, the Gayatri (Hindu scriptural prayer unto the sun), the Gita, the Quran, the Bible, etc.. However, the study of the books of other faiths for general self-education is admissible. (e) The Khalsa should maintain its distinctiveness among the professors of different religions of the world, but should not hurt the sentiment of any person professing another religion. (f) A Sikh should pray to God before launching off any task. (g) Learning Gurmukhi (Punjabi in Gurmukhi script) is essential for a Sikh. He should pursue other studies also. (h) It is a Sikh’s duty to get his children educated in Sikhism. (i) A Sikh should, in no way, harbor any antipathy to the hair of the head with which his child is born. He should not temper with the hair with which the child is born. He should add the suffix “Singh” to the name of his son. A Sikh should keep the hair of his sons and daughters intact. (j) A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food. (k) Piercing of the nose or ears for wearing ornaments is forbidden for Sikh men and women. (l) A Sikh should not kill his daughter, nor should he maintain any relationship with a killer of daughter. (m) The true Sikh of the Guru shall make an honest living by lawful work. (n) A Sikh shall regard a poor person’s mouth as the Guru’s cash offerings box. (o) A Sikh should not steal, form dubious associations or engage in gambling. (p) He who regards another man’s daughter as his own daughter, regards another man’s wife as his mother, has coition with his own wife alone, he alone is a truly disciplined Sikh of the Guru. (q) A Sikh shall observe the Sikh rules of conduct and conventions from his birth right up to the end of his life. (r) A Sikh, when he meets another Sikh, should greet him with “Waheguru ji ka Khalsa, Waheguru ji ki Fateh” [The Khalsa is Waheguru’s; victory too is His!]. This is ordained for Sikh men and women both. (s) It is not proper for a Sikh woman to wear a veil or keep her face hidden by veil or cover. (t) For a Sikh, there is 92 no restriction or requirement as to dress except for he must wear Kachhera [A drawer type garment fastened by a fitted string round the waist, very often worn as an underwear] and turban. A Sikh woman may or may not tie turban. Chapter 11 Ceremonies pertaining to Birth and Naming of Child Article XVII (a) In a Sikh’s household, as soon after the birth of a child as the mother becomes capable of moving about and taking bath (irrespective of the number of days which that takes), the family and relatives should go to a gurdwara with Karah Parshad (sacred pudding) or get Karah Parshad made in the gurdwara and recite in the holy presence of the Guru Granth Sahib such hymns as “parmeshar ditta banna” (Sorath M. 5), “Satguru sache dia bhej” (Asa M. 5)) that are expressive of joy and thankfulness. Thereafter if a reading of the holy Guru Granth Sahib had been taken up, that should be concluded. Then the holy Hukam (command) should be taken. A name starting with the first letter of the hymn of the Hukam (command) should be proposed by the granthi (man in attendance of the holy book) and, after its acceptance by the congregation, the name should be announced by him. The boy’s name must have the suffix “Singh” and the girl’s, the suffix “Kaur”. After that the Anand Sahib (short version comprising six stanzas) should be recited and the Ardas in appropriate terms expressing joy over the naming ceremony be offered and the Karah Parshad distributed. (b) The superstition as to the pollution of food and water in consequence of birth must not be subscribed to [There is a wide-spread belief among certain sections of Indian people that a birth in a household causes pollution (sutak) which is removed by the thorough bathing of the mother, the baby and persons attending on her as also by a thorough cleaning of the house, the utensils and the clothes, after prescribed periods of ten, twenty one and forty days.] , for the holy writ is: “The birth and death are by His ordinance; coming and going is by His will. All food and water are, in principle, clean, for these life-sustaining substances are provided by Him.” (c) Making shirts or frocks for children out of the Holy Book’s draperies is a sacrilege. Anand Sanskar (Lit. Joyful Ceremonial: Sikh Matrimonial Conventions and Ceremony) Article XVIII (a) A Sikh man and woman should enter wedlock without giving thought to the prospective spouse’s caste and descent. (b) A Sikh’s daughter must be married to a Sikh. (c) A Sikh’s marriage should be solemnized by Anand marriage rites. (d) Child marriage is taboo for Sikhs. (e) When a girl becomes marriageable, physically, emotionally and by virtue of maturity of character, a suitable Sikh match should be found and she be married to him by Anand marriage rites. (f) Marriage may not be preceded by engagement ceremony. But if an engagement ceremony is sought to be held, a congregational gathering should be held and, after offering the Ardas before the Guru Granth Sahib, a Kirpan, a steel bangle and some sweets may be tendered to the boy. (g) Consulting horoscopes for determining which day or date is auspicious or otherwise for fixing the day of the marriage is a sacrilege. Any day that the parties find suitable by mutual consultation should be fixed. (h) Putting on floral or gilded face ornamentation, decorative headgear or red thread bands round the wrist, worshipping of ancestors, dripping feet in mild mixed with water, cutting a berry or jandi (Prosopis spicigera) bushes, filling pitcher, ceremony of retirement in feigned displeasure, reciting couplets, performing havans [sacrificial fire], installing vedi (a wooden canopy or pavilion under which Hindu marriages are performed), prostitutes dances, drinking liquor, are all sacrileges. (i) The marriage party 93 should be as small a number of people as the girl’s people desire. The two sides should greet each other singing sacred hymns and finally by the Sikh greeting of Waheguru ji ka Khalsa, Waheguru ji ki Fateh. (j) For marriage, there should be a congregational gathering in the holy presence of Guru Granth Sahib. There should be hymn-singing by ragis or by the whole congregation. Then the girl and boy should be made to sit facing the Guru Granth Sahib. The girl should sit on the left side of the boy. After soliciting the congregation’s permission, the master of the marriage ceremony (who may be a man or woman) should bid the boy and girl and their parents or guardians to stand and should offer the Ardas for the commencement of the Anand marriage ceremony. The officiant should then appraise the boy and girl of the duties and obligations of conjugal life according to the Gurus tenets. He should initially give to the two an exposition of their common mutual obligations. He should tell them how to model the husband-wife relationship on the love between the individual soul and the Supreme Soul in the light of the contents of circumambulation (lavan) hymns in the Suhi measure (rag) section of the Guru Granth Sahib. He should explain to them the notion of the state of “a single soul in two bodies” to be achieved through love and make them see how they may attain union with the Immortal Being discharging duties and obligations of the householders life. Both of them, they should be told, have to make their conjugal union a means to the fulfillment of the purpose of the journey of human existence; both have to lead clean and Guru-oriented lives through the instrumentality of their union. He should then explain to the boy and girl individually their respective conjugal duties as husband and wife. The bridegroom should be told that the girl’s people having chosen him as the fittest match from among a whole lot, he should regard his wife as his better half, accord to her unflinching love and share with her all that he has. In all situations, he should protect her person and honour, he should be completely loyal to her and he should show as much respect and consideration for her parents and relations as for his own. The girl should be told that she has been joined in matrimony to her man in the hallowed presence of the Guru Granth Sahib and the congregation. She should ever harbor for him deferential solicitude, regard him the lord and master of her love and trust; she should remain firm in her loyalty to him and serve him in joy and sorrow and in every clime (native or foreign) and should show the same regard and consideration to his parents and relatives as she would, to her own parents and relatives. The boy and girl should bow before the Guru Granth Sahib to betoken their acceptance of these instructions. Thereafter, the girl’s father or the principal relation should make the girl grasp one end of the sash which the boy is wearing over his shoulders and the person in attendance of the Guru Granth Sahib should recite the matrimonial circumambulation stanzas (lavan of the fourth Guru in the Suhi musical measure section of the Guru Granth). After the conclusion of the recitation of each of the stanzas, the boy, followed by the girl holding the end of the sash, should go round the Guru Granth Sahib while the ragis or the congregation sing out the recited stanza. The boy and girl, after every circumambulation, should bow before the Guru Granth Sahib in genuflexion, lowering their forehead to touch the ground and then stand up to listen to the recitation of the next stanza. There being four matrimonial circumambulation stanzas in the concerned hymn, the proceeding will comprise four circumambulations with the incidental singing of the stanza. After the fourth circumambulation, the boy and girl should, after bowing before the Guru Granth Sahib, sit down at the appointed place and the ragis or the person who has conducted the ceremony should recite the first five and the last stanza of the Anand Sahib. Thereafter, the Ardas should be offered to mark the conclusion of the Anand marriage ceremony and the sacred pudding distributed. (k) Persons professing faiths other than the Sikh faith cannot be joined in wedlock by the Anand Karaj ceremony. (l) No Sikh should accept a match for his/her son or daughter for monetary consideration. (m) If the girl’s 94 parents at any time or on any occasion visit their daughter’s home and a meal is ready there, they should not hesitate to eat there. Abstaining from eating at the girl’s home is a superstition. The Khalsa has been blessed with the boon of victuals and making others eat by the Guru and the Immortal Being. The girl’s and boy’s people should keep accepting each other’s hospitality, because the Guru has joined them in relationship of equality. (n) If a woman’s husband has died, she may, if she so wishes, finding a match suitable for her, remarry. For a Sikh man whose wife has died, similar ordinance obtains. (o) The remarriage may be solemnized in the same manner as the Anand marriage. (p) Generally, no Sikh should marry a second wife if the first wife is alive. (q) A baptized Sikh ought to get his wife baptized. Funeral Ceremonies Article XIX (a) The body of a dying or dead person, if it is on a cot, must not be taken off the cot and put on the floor. Nor must a lit lamp be placed beside, or a cow got bestowed in donation by, him/her or for his/her good or any other ceremony, contrary to Guru’s way, performed. Only Gurbani should be recited or “Waheguru, Waheguru” repeated by his/her side. (b) When some one shuffles the mortal coil, the survivors must not grieve or raise a hue and cry or indulge in breast beating. To induce a mood of resignation to God’s will, it is desirable to recite Gurbani or repeat “Waheguru”. (c) However young and deceased may be, the body should be cremated. However, where arrangements for cremation cannot be made, there should be no qualm about the body being immersed in flowing water or disposed of in any other manner. (d) As to the time of cremation, no consideration as to whether it should take place during day or night should weigh. (e) The dead body should be bathed and clothed in clean clothes. While that is done, the Sikh symbols - comb, kachha, karha, kirpan - should not be taken off. Thereafter, putting the body on a plank, Ardas about its being taken away for disposal be offered. The hearse should then be lifted and taken to the cremation ground, hymns that induce feeling of detachment should be recited. On reaching the cremation ground, the pyre should be laid. Then the Ardas for consigning the body to fire be offered. the dead body should then be placed on the pyre and the son or any other relation or friend of the deceased should set fire to it. The accompanying congregation should sit at a reasonable distance and listen to kirtan or carry on collective singing of hymns or recitation of detachment-inducing hymns. When the pyre is fully aflame, the Kirtan Sohila (prescribed pre-retirement night Scriptural prayer) be recited and the Ardas offered. (Piercing the Skull half and hour or so after the pyre has been burning with a rod or something else in the belief that that will secure the release of the soul - kapal kriya - is contrary to the Guru’s tenets). The congregation should then leave. Coming back home, a reading of the Guru Granth Sahib should be commenced at home or in a nearby gurdwara, and after reciting the six stanzas of the Anand Sahib, the Ardas, offered and karha Parshad (sacred pudding) distributed. The reading of the Guru Granth Sahib should be completed on the tenth day. If the reading cannot, or is sought not to, be completed on the tenth day, some other day may be appointed for the conclusion of the reading having regard to the convenience of the relatives. The reading of the Guru Granth Sahib should be carried out by the members of the household of the deceased and relatives in cooperation. If possible, Kirtan may be held every night. No funeral ceremony remains to be performed after the “tenth day”. (f) When the pyre is burnt out, the whole bulk of the ashes, including the burnt bones, should be gathered up and immersed in flowing water or buried at that very place and the ground leveled. Raising a monument to the memory of the deceased at the place where his dead body is cremated is taboo. (g) Adh marg (the ceremony of breaking the pot used for bathing the dead body amid doleful cries half way towards the cremation ground), organized lamentation by women, foorhi (sitting on a straw mat in mourning for a certain period), diva (keeping an oil lamp lit for 360 days after the death in the belief 95 that that will light the path of the deceased), pind (ritual donating of lumps of rice flour, oat flour, or solidified milk (khoa) for ten days after death), kirya (concluding the funeral proceedings ritualistically, serving meals and making offerings by way of shradh, budha marna (waving of whisk, over the hearse of an old person’s dead body and decorating the hearse with festoons), etc. are contrary to the approved code. So too is the picking of the burnt bones from the ashes of the pyre for immersing in the Ganga, at Patalpuri (at Kiratpur), at Kartarpur Sahib or at any other such place. Other Rites and Conventions Article XX Apart from these rites and conventions, on every happy or sad occasion, such as moving into a new house, setting up a new business (shop), putting a child to school, etc., a Sikh should pray for God’s help by performing the Ardas. The essential components of all rites and ceremonies in Sikhism are the recitation of the Gurbani (Sikh Scriptures) and the performing of the Ardas. 3.e.5 Section 5 SIKH REHAT MARYADA Section Five Chapter 12 Voluntary Service Article XXI Voluntary service is a prominent part of Sikh religion. Illustrative models of voluntary service 96 are organized, for imparting training, in the gurdwaras. Its simple forms are: sweeping and plastering the floors of the gurdwara [In olden times, buildings, particularly in rural areas had mud and not brick paved or cement floors. To give to these floors firmness and consistency, they were thinly plastered with a diluted compound of mud.], serving water to or fanning the congregation, offering provisions to and rendering any kind of service in the common kitchen-cum-eating house, dusting the shoes of the people visiting the gurdwara, etc. (a) Guru’s kitchen-cum-Eating House. The philosophy behind the Guru’s kitchen-cum-eating house is two fold: to provide training to the Sikhs in voluntary service and to help banish all distinction of high and low, touchable and untouchable from the Sikhs minds. (b) All human beings, high or low, and of any caste or color may sit and eat in the Guru’s kitchen-cum-eating house. No discrimination on grounds of the country of origin, color, caste or religion must be made while making people sit in rows for eating. However, only baptized Sikhs can eat off one plate. 3.e.6 Section 6 SIKH REHAT MARYADA 97 Section Six Chapter 13 Facets of Corporate Sikh Life Article XXII The essential facets of Panthic life are: (1) Guru Panth (the Panth’s Guru status); (2) The ceremony of ambrosial initiation; (3) The statute of chastisement for aberrations; (4) The statute of collective resolution; (5) The appeal against local decisions. Panth’s Status of Guru hood Article XXIII The concept of service is not confined to fanning the congregation, service to and in the common kitchen-cum-eating house, etc. A Sikh’s entire life is a life of benevolent exertion. The most fruitful service is the service that secures the optimum good by minimal endeavor. That can be achieved through organized collective action. A Sikh has, for this reason, to fulfill his Panthic obligations (obligations as a member of the corporate entity, the Panth), even as he/she performs his/her individual duties. This corporate entity is the Panth. Every Sikh has also to fulfill his obligations as a unit of the corporate body, the Panth. (a) The Guru Panth (Panth’s status of Guru hood) means the whole body of committed baptized Sikhs. This body was fostered by all the ten Gurus and the tenth Guru gave it its final shape and invested it with Guru hood. Ceremony of Baptism or Initiation Article XXIV (a) Ambrosial baptism should be held at an exclusive place away from common human traffic. (b) At the place where ambrosial baptism is to be administered, the holy Guru Granth Sahib should be installed and ceremonially opened. Also present should be six committed baptized Sikhs, one of whom should sit in attendance of the Guru Granth Sahib and the other five should be there to administer the ambrosial baptism. These six may even include Sikh women. All of them must have taken bath and washed their hair. (c) The five beloved ones who administer ambrosial baptism should not include a disabled person, such as a person who is blind or blind in one eye, lame, one with a broken or disabled limb, or one suffering from some chronic disease. The number should not include anyone who has committed a breach of the Sikh discipline and principles. All of them should be committed baptized Sikhs with appealing personalities. (d) Any man or woman of any country, religion or cast who embraces Sikhism and solemnly undertakes to abide by its principles is entitled to ambrosial baptism. The person to be baptized should not be of very young age; he or she should have attained a plausible degree of discretion. The person to be baptized must have taken bath and washed the hair and must wear all five K’s - Kes (unshorn hair), strapped Kirpan (sword), Kachhera (prescribed shorts), Kanga (Comb tucked in the tied up hair), Karha (Steel bracelet). He/she must not have on his/her person any token of any other faith. He/she must not have his/her head bare or be wearing a cap. He/she must not be wearing any ornaments piercing through any part of the body. The persons to be baptized must stand respectfully with hands folded facing the Guru Granth Sahib. (e) Anyone seeking to be rebaptized, having committed an aberration, should be singled out and the five beloved ones should award chastisement to him/her in the presence of the congregation. (f) One from amongst the five beloved ones administering ambrosial baptism to persons seeking to be baptized should explain the principles of the Sikh religion to them: The Sikh religion advocated the renunciation of the worship of any created thing, and rendering of worship and loving devotion to, and meditating on, the One 98 Supreme Creator. For the fulfillment of such devotion and meditation, reflection on the contents of Gurbani and practicing of its tenets, participation in the congregational services, rendering service to the Panth, benevolent exertion (to promote the good of others), love of God’s name (loving reflection on the experience of the Divine), living within the Sikh discipline after getting baptized etc. are the principal means. He should conclude his exposition of the principles of Sikh religion with the query: Do you accept these willingly? (g) On an affirmative response from the seekers of baptism, one from amongst the five beloved ones should perform the Ardas for the preparation of baptism and take the holy Hukam (command). The five beloved ones should come close to the bowl for preparing the amrit (ambrosial nectar). (h) The bowl should be of pure steel and it should be placed on a clean steel ring or other clean support. (i) Clean water and sugar puffs should be put in the bowl and the five beloved ones should sit around it in bir posture [Sitting in bir posture comprises sitting resting the body on the right leg, the right calf and foot gathered inward and the left leg up to the shin kept in a vertical position.] and recite the under mentioned scriptural compositions. (j) The scriptural composition to be recited are: The JapJi, the Jaap, The Ten Sawaiyas (commencing with sarawag sud), The Bainti Chaupai (from “hamri karo hath dai rachha” to “susht dokh te leho bachai”), the first five and the last one stanza of the Anand Sahib. (k) Each of the five beloved ones who recites the scripture should hold the edge of the bowl with his left hand and keep stirring the water with a double-edged sword held in his right hand. He should do that with full concentration. The rest of the beloved ones should keep gripping the edge of the bowl with both hands concentrating their full attention on the ambrosial nectar. (l) After the conclusion of the recitation, one from amongst the beloved ones should perform the Ardas. (m) Only that person seeking to be baptized who has participated in the entire ceremony of ambrosial baptism can be baptized. One who has turned up while the ceremony was in progress cannot be baptized. (n) After the Ardas as per clause (1) above, thinking of our Father, the tenth Master, the wearer of the aigrette, every person seeking to be baptized should sit in bir posture, putting his/her right hand cupped on the left cupped hand and be made to drink the ambrosial mix five times, as the beloved one who pours the mix into his cupped hand exclaims: say, Waheguru ji ka Khalsa, Waheguru ji ki Fateh! (The Khalsa is of the Wondrous Destroyer of darkness; victory too, is His!) The person being baptized should after imbibing the ambrosia, repeat: Waheguru ji ka Khalsa, Waheguru ji ki Fateh. Then five handfuls of the ambrosial mix should be sprinkled into the eyes of the person being baptized and another five into his hair. Each such sprinkling should be accompanied by the beloved one administering baptism saying, “Waheguru ji ka Khalsa, Waheguru ji ki Fateh”, and the person being baptized repeating the chant. Whatever ambrosial mix is left over after the administration of the ambrosial baptism to all individual seekers, should be sipped by all (men and women) baptized, together. (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, recite to them the mul mantar (basic creed, seminal chant) and make them repeat it aloud: ik aunkar satnam karta purakh nirbhau nirwair akal murat ajuni saibhang gur prasad. (p) After this, one from amongst the five beloved ones should explain to the initiates the discipline of the order: Today you are reborn in the true Guru’s household, ending the cycle of migration, and joined the Khalsa Panth (order). Your spiritual father is now Guru Gobind Singh and, spiritual mother, Mata Sahib Kaur. Your place of birth is Kesgarh Sahib and your native place is Anandpur Sahib. You, being the sons of one father, are, inter-se yourselves and other baptized Sikhs, spiritual brothers. You have become the pure Khalsa, having renounced your previous lineage, 99 professional background, calling (occupation), beliefs, that is, having given up all connections with your caste, descent, birth, country, religion, etc.. You are to worship none except the One Timeless Being - no god, goddess, incarnation or prophet. You are not to think of anyone except the ten Gurus and anything except their gospel as your savior. You are supposed to know Gurmukhi (Punjabi alphabet). (If you do not, you must learn it). And recite, or listen in to the recitation of, the under mentioned scriptural compositions, the daily repetition of which is ordained, every day: (1) The JapJi Sahib, (2) The Jaap Sahib, (3) The Ten Sawaiyas (Quatrains), beginning “sarawag sudh”, (4) The Sodar Rehras and the Sohila. Besides, you should read from or listen in to the recitation from the Guru Granth. Have, on your person, all the time, the five K’s: The Keshas (unshorn hair), the Kirpan (sheathed sword) [The length of the sword to be worn is not prescribed.], the Kachhera [The Kachhera (drawers like garment) may be made from any cloth, but its legs should not reach down to below the shins.], the Kanga (comb), the Karha (steel bracelet) [The karha should be of pure steel.]. The under mentioned four transgressions (tabooed practices) must be avoided: (1) Dishonoring the hair; (2) Eating the meat of an animal slaughtered the Muslim way; (3) Cohabiting with a person other than one’s spouse; (4) Using tobacco. In the event of the commission of any of these transgressions, the transgressor must get rebaptized. If a transgression is committed unintentionally and unknowingly, the transgressor shall not be liable to punishment. You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes. You must ever be ready for the service of the Panth and of the gurdwaras (Sikh places of worship). You must tender one tenth of your earnings to the Guru. In short, you must act the Guru’s way in all spheres of activity. You must remain fully aligned to the Khalsa brotherhood in accordance with the principles of the Khalsa faith. If you commit transgression of the Khalsa discipline, you must present yourself before the congregation and beg pardon, accepting whatever punishment is awarded. You must also resolve to remain watchful against defaults in the future.   (q) The following individuals shall be liable to chastisement involving automatic boycott:   (1) Anyone maintaining relations or communion with elements antagonistic to the Panth including the minas (reprobates), the Masands (agents once accredited to local Sikh communities as Guru’s representatives, sine discredited for their faults and aberrations), followers of Dhirmal or Ram Rai, et. al., or users of tobacco or killers of female infants; (2) One who eats/drinks left-over of the unbaptized or the fallen Sikhs; (3) One who dyes his beard; (4) One who gives off son or daughter in matrimony for a price or reward; (5) Users of intoxicant (hemp, opium, liquor, narcotics, cocaine, etc.); (6) One holding, or being a party to, ceremonies or practices contrary to the Guru’s way; (7) One who defaults in the maintenance of Sikh discipline. (r) After this sermon, one from among the five beloved ones should perform the Ardas. (s) Thereafter, the Sikh sitting in attendance of the Guru Granth Sahib should take the Hukam. If anyone from amongst those who have received the ambrosial baptism had not earlier been named in accordance with the Sikh naming ceremony, he should renounce his previous name and be given a new name beginning with the first letter of the Hukam now taken. (t) And finally, the karha prasad should be distributed. All the newly launched Sikh men and women should eat the karha prasad together off the same bowl. Method of Imposing Chastisement Article XXV (a) Any Sikh who has committed any default in the observance of the Sikh discipline should approach the nearby Sikh congregation and make a confession of his lapse 100 standing before the congregation. (b) The congregation should then, in the holy presence of Guru Granth Sahib, elect from among themselves five beloved ones who should ponder over the suppliant’s fault and propose the chastisement (punishment) for it. (c) The congregation should not take an obdurate stand in granting pardon. Nor should the defaulter argue about the chastisement. The punishment that is imposed should be some kind of service, especially some service that can be performed with hands. (d) And finally an Ardas for correction should be performed. Method of Adopting Gurmatta Article XXVI (a) The Gurmatta can only be on a subject that affects the fundamental principles of Sikh religion and for their upholding, such as the questions affecting the maintenance of the status of the Gurus or the Guru Granth Sahib or the inviolability of the Guru Granth Sahib, ambrosial baptism, Sikh discipline and way of life, the identity and structural framework of the Panth. Ordinary issues of religious, educational, social or political nature can be dealt with only in a Matta [resolution]. (b) A Gurmatta [Holy resolution] can be adopted only by a select primary Panthic group or a representative gathering of the Panth. Appeals against Local Decisions Article XXVII An appeal can be made to the Akal Takhat against a local congregation’s decision.   3.f Glossary 101 Glossary Aakash   The sky Aanand Joy or bliss Aarti   Worship or prayer Aasa Hope Aasha   Hope Aashish Blessing Aatma   Soul, light of the lord Abhaidev Free of fear Abhaijeet   Victory over fear Abahijeevan Fearless life Achal   Constant, immovable Achar Inaminate Amrit    Nector Amrita Deathless Anant   Endless Andeep Modest lamp Anjeela   Homage Arpan Offering Atal    firm Atama Self, soul Attar   Perfume Avani Earth Avneet   Modest Avtar Incarnation of God Bachan   Promise Bachittar Wounderous merits Bahadurjit   Victory of the brave Baljiwan Life with strength Banjeet   Victory of the forest Banita Lady Beant   Endless, boundless Bhagwan God Bhajnaam   Remembering the love of God Bhavanjot Soothing light Binpaul   Forester of Modesty Bipin Forest Bishanpal   fostered by God Budhjot Light of Wisdom Budhpreet   Love of wisdom Bulwinder Powerful king Chakar   Attendent, servant Chakardhar Lord Vishnu Chamkaur   Battlefield Chanan Light of god's feet Chanchal   Lively, playful Chander Raj Kigdom of the moon Charan   God's feet Chaten Conscious Chhaya   Shadow Chiranjiv Immortal Chitsaroop   Supreme Spirit Chore Robber Daan   wise and prudent Dalbir Brave Soldier Dalip   King Daman One who controls Damanjote   Light of control Dara Lord, God Darshan   Vision Daulat Wealth Dhaya   Kindness, compassion Dayal Kind and merciful Dharambir   Brave in doing ones duty Dharamjot Flame of righteousness Dheeraj   Patient and contented Dilraaj Hearty Kingdom Eashar   Godly person Eckjeet The only victorious Ekamjot   God's light Ekant Solitude, peaceful Ekroop   One appearence Eqbal Glory, destiny Eshwar   God Eshwarjeet God's victory Fateh   Victory Fauja Army general Gagan   Sky Gaurav Pride of Glory Ghamand   Pride Gian Knowledge Gianparkash   Light of Divine knowledge Gopal Lord, protector Gulwant   Beautiful like flowers Gunwant Full of virtues Hakam   Ruler, authority Hanspal Protector of great soul Harbir   Warrier of God Harikiran Rays of God Harjap   One who meditates upon God Harkiran Rays of God's light Hema   Gold Himmat Courage, making an effort Ikbal   Gloty, destiny Ikroop Oneness with God Inderbir   Lord of bravery Isha Godess Ishwar   The Supreme God Ishwinder Jagan   World, awake Jagroop Embodiment of the World Jai   Victory Jaipal Protector of victors Jamail   Glory with the union of God Jeevan Life Jodh   Brave Jyoti Flame Kahn   Lord Krishna Kamalvir Brave lotus Kavi   Poet Kiran Ray of sunshine Kirpal   Kind Kulvir Brave of the family Lakhbir   Brave as a hundred thousand Lalit Fine Livtar   Adoration Loveen Absorbed in adoration Mahaan   Great person Mahesh Lord Shiva Mahinder   Glory of God Mahtab Light of the moon Manoj Born of mind   Mensa Desire, wish Meeta   Friend Mina Enamel work Nageena   Great gem Nalin Lotus Namrita   Modest, humble Narinder King Navinder   Brave Lord Navleen New engrossed Nirmal   Pure, holy, clear Nishaa Night Onkar   Lord's name Opinder Proximity to God Pankaj   Lotus Param Supreme Being 102 Parveen   Expert, star Pavan Sacred, pure Prabhjote   Light of God Preet Love Pritpal   Pledge keeper Puneet Pure Raam   Lord Ram Raj Kingdom, monarch Rajbir   Brave king Rajni Night Ramanjit   Victory of beloved Rasbir Elixir of courage Ravinder   Lord Sun Raveena Beauty of the Sun Rupinder   Lord of beauty Rupak Sign, feature Sagar   Ocean, sea Sahib The master Sajjan   Virtuous man Samarbir Brave in war Sangita   Musical Sanjit Happy victory Sarbjeet   All victorious Saroj Lotus flower Singh   lion, tiger Shaan   Dignified Simran Meditation, rememberance Taran   Freedom from bondage Tejpal Protector of splender Tilak   Ornimental mark Tirath Sacred place Uma   Godess Usha Dawn Veer   Brave person Vimal Pure Vir   Brave Vishram Eternal rest Yashbir   Glorious brave Yashpaal One who protects Yuvraj   Crown prince Yashveer Blorious brave Zareena   Conscince Zorawar Mighty brave Top 3.g Religious glossary 103   Glossary of Religious Terms In Alphabetical Order Click on the alphabets below to go direct to that list [A] [B] [C] [D] [E] [F] [G] [H] [I] [J] [K] [L] [M] [N] [O] [P] [R] [S] [T] [W] [Z] A Adi Granth Adi means first, Adi Granth is the first edition of the Guru Granth Sahib as was compiled by Guru Arjun in 1604. Akal Purukh It means Timeless One, or The Being Beyond Time and is applied as a name of God. Akhand Path An uniterupted continous reading of the Guru Granth Sahib. It is undertaken by a team of readers and takes approximately 48 hours. Amrit It means nectar. It is sugar water which is used during the Khalsa initiation ceremony. Amrit Bani 104 A term applied to the Sikh Scriptures, meaning the words are as sweet as nectar (amrit). Amrit Vaila The early morning hours of dawn. This is considered an auspicious time for meditation and prayer as stressed by Guru Nanak. Amritdhari According to Sikh Reht Maryada, any person who is initiated into Khalsa brotherhood is called Amrit Dhari. An Amrit Dhari has to wear five Kakars Amritsanskar The rite of initiation into the Khalsa brotherhood. Anand A state of bliss which defies description. It is also the name of a composition by Guru Amar Das found on pg. 917 of the Guru Granth Sahib. Anand Karaj The Sikh wedding ceremony. Anand Sahib Composition by Guru Amar Das found on page 917 of the Guru Granth Sahib. Parts of it are used in a number of Sikh ceremonies. Anbhav Prakash The enlightened perception of reality which is enjoyed by a person who has become a gurmukh. Antim Ardas 105 The last of the Sikh funeral rites. Artha Wealth, it is acceptable to acqure wealth, but it should not become an end to itself. Asa Di Var A collection of hymns ment to be sung at dawn. Atma The soul which is considered immortal. Ati Akhand Path Bhai kahan Singh writes at page 5 of Mahan Kesh that Ali Akhand Path in the uninterrupted and continuous reading of Sri guru Granth Sahib by a reader (Pathi). B Top Babur Bani References to the invasion of India by the Mughal emperor Babur found in the Guru Granth Sahib. God is said to have sent Babur as deaths messanger. Baisakhi The celebration which takes place every April 13th. Guru Amardas initiated the annual gathering of Sikhs at Goindwal in 1567. In 1699 Guru Gobind Singh founded the Khalsa order on this day. Baramaha Compositions about the twelve months. By Guru Arjun in Raga Majh, by Guru Nanak in Raga Tukhari and by Guru Gobind Singh in Krishavtar. Bani 106 An abbriviation of Gurbani, applied to any of the writings which appear in the Guru Granth Sahib. Benati An appeal for assistance made to Sikhs world wide. Bhagat Bhagat means a Saint. In Sikhism, Bhagat generally denotes the devout Sikhs. This ward is also used for those contributors whose bani finds place in Sri guru Granth Sahib. Other than Bani of the Guru's,Sri Guru Granth Sahib contains Bani of the Bhagats without any discrimination. Whatever Bani is incorporated in Sri Guru Granth Sahib it is revered by the Sikhs at equal basis. Bhagat Bani Any of the writings which appear in the Guru Granth Sahib which were not written by the Gurus. Bhai Bhai literally means brother. In sikhs it is respectfully form of address called for brother. Learned sikhs and pious sikhs are acknowledged with the title of Bhai Sahib. It is used as synonymous to priests, Granthis and other employees working in Gurudwaras. It is also used as an ordinary title for al sikhs as Bhai Sahib. Bhakti Bhakti is devotion towards God. It is concentration of mind on the name of God. The main requisite for Bhakti are:- Love and Devotion, self control, truthful living and meditation on the name of God Bhog The ceremony marking the conclusion of a Path. Bole So Nihal Part of the Sikh salutation meaning "anyone who speaks will be happy." Buddha Dal The 'army of veterans' formed by Nawab Kapur Singh in 1733 to look after Sikh holy places, preach and initiate new converts to the Khalsa order. 107 C Top Chandoa The canopy which is placed over the Guru Granth Sahib. Chanpada A poetical composition consisting of four lines in a specified meter. Charan Pahul Baptism ceremony involving the drinking of water which the Guru or a member of the Gurus family had dipped their feet in. Chardi Kala The inspiring spirit of Sikhs is called Chardi Kala. It affirms the positive and firm belief in the bright side of life and ever rising high spirit. Chaupai A four line stanza form used by some of the Gurus. Chaur(i) Yak hair or manmade fiber embedded in a metal placed in a wooden handle. It is cerimonially waved over the Guru Granth Sahib as a symbol of respect. Chela A disciple of the guru, used in the Guru Granth Sahib to refer to Sikhs. Chola 108 Clothing of the Gurus. Also applied to the coverings of the nishan sahib at a gurdwara. D Top Daan It means an art of giving as charity, alms, offering, reward for religious rite or ritual performance. The Sikh devotees always pray to God for a trio gift: 1. Naam 2. Daan 3. Ishnan Naam is remembrance of God's name. Daan is giving in Charity to the deserving and needy persons. Ishnan is cleaning of mind and body. Dal Khalsa The Khalsa army set up on Baisakhi day 1748 and divided up into 11 misls. Dasam Granth The book of writings of Guru Gobind Singh compiled after his death by Bhai Mani Singh and finished in 1734. Daswandh Giving of one-tenth of ones income to charity. Deg Teg The dual responsibility of the Panth to provide food and 109 protection for the needy and opressed. Dhadi One who sings the praises of God. Dharam Yudh War in the defence of righteousness. Dharma Religion or teaching or lifestyle, as in Sikh Dharma. Diwali Indian festival also celebrated by Sikhs. From the time of Guru Amar Das onwards Sikhs annually gathered on this day. In 1577 the foundation stone of the Harmandir Sahib was also laid on this day. Diwan Congregational worship where Guru Granth Sahib is present. Doha Verse form used commonly by Guru Nanak and Kabir consisting of stanzas of two rhyming lines. E Top Ek One; God is one and second is none. Guru Gobind Singh Ji says that the type of ideal society contains neither class nor caste distinction. It is one. Eka Kavao 110 One creative principle. Ekadshi Eleventh Lunar day, 11th day of Lunar fortnight. Ekam First day of Lunar fortnight. Ekankar or Ekankar or Ek-Onkar One absolute Being, One universal being. God is one. The one God. Emanicipation Emanicipation or Mukti means freedom from bondage, liberation from the cycle of birth and death by seeking unity with God and this may be attained through good deeds and Naam Simran.  F Top  Falcon Eagle, Hawk, Baaz. Farah/ Fani End of existence, destruction, death. Faqir A saint or devotee or a religious minded person who is devoted to meditation. The word is also used for Muslim renunciants. Farangi The word is used for a person of European origin. Farman Divine order, Royal order. 111 Fateh Victory, Salutation Faujdar An official who maintains troops for maintenance of law and order. Forty Immortals Forty Sikhs who died in the battle of Muktsar in 1762 and blessed by Guru Gobind Singh. G Top Gaddi The seat or throne of guruship. Giani A person of spiritual knowledge. Granthi One who performs the reading of the Guru Granth Sahib at religious occassions, it may be a man or women. Gristhi Sikh ideal is that of being married, having a family, earning ones living by honest socially useful employment, serving ones fellow human beings and worshipping God. Gurbani 112 The writings of the Gurus. Gurdwara Name given to a Sikh temple. It means 'Gateway to the Guru'. Gurmat A general term for Sikhism, including the teachings of the Gurus, as well as the Rahit Maryada. Gurmata A resolution passed in a council presided over by the Guru or the advice of the Guru. Gurmukh Someone who has become God oriented and God filled instead of self centred (manmukh). Gurmukhi The written form of Punjabi used in the Sikh scriptures, propogated by Guru Nanak and Guru Angad. Gursikh Someone who is deeply and sincerely devoted to the service of the Guru. Gurpurb The celebration of the anniversary of the birth or death of a Guru. Also applied to the anniversary of the installation of the Guru Granth Sahib in 1604 or the deaths of the sons of Guru Gobind Singh. Gutka Book containing the daily prayers of the Sikhs. 113 116 117 118 119 H Top Hankar Pride, one of the weaknesses. Hazare Shabad The common name given to 7 Shabads from the Guru Granth Sahib and 10 from the Dasam Granth. Haumai Pride and self centeredness. Hola Mohalla Annual spring gathering of Sikhs at Anandpur Sahib for sports contests, music and poetry compositions. The annual celebration was initiated by Guru Gobind Singh in 1680. Hukam The ordered will of God. Hukamnama Instructions issued by the Gurus, or other people in Sikh authority. I Top   Idol Worship 114 Idol worship means worshipping of images. The sikh Gurus did not approve such type of worship.   Ik Onkar It is found at the beginning of the Mul Mantra meaning Their is Only One God. J Top Jaloos Outdoor procession led by the Guru Granth Sahib and five Khalsa Sikhs. Janam Sakhi A bibliographic account of the live of Guru Nanak, or other Gurus. Jap Devout repetition of the divine name of God, or a scripture. Japu Sahib A composition of Guru Gobind Singh read by Sikhs as part of their daily prayers. Jathedar The appointed head of one of the five Sikh Takhts. Jhatka Meat Meat of an animal which has been killed quickly with one stroke. Guru Gobind Singh dictated that Sikhs can eat jhatka meat of any animal but cannot eat Muslim Halal meat, where the animal has been slowly bled to death. 115 Jivan Mukti The Sikh belief that a person may achieve spiritual liberation during their lifetime and not necessarily only on their death. K Top Kachha Drawers or briefs. One of the five physical symbols that a Khalsa Sikh must wear. It is a symbol of self control. Kalyug An age in which righteousness and godliness is forgetten. Kam Lust, one of the weaknesses. Kanga Comb, one of the five physical symbols that a Khalsa Sikh must wear. It is a symbol of hygiene and discipline. Kara Steel bracelet, one of the five physical symbols that a Khalsa Sikh must wear. It is a symbol of restraint and rememberance of God. Karah Parshad A standard dish served at religious ceremonies in the presence of the Guru Granth Sahib and sanctified by prayers. It is a symbol of equality of all members of the congregation. Karma The reward or punishment of any action of man is given by Gods order according to merit, God may give it or withhold it. Kaur Middle or last name of a Sikh female. Mandatory last name for a Khalsa Sikh female. Kar Seva Term used to describe any voluntary work carried out for religious purposes, especially the building of gurdwaras. Also used to refer to the removal of silt from the tank surrounding Harmandir Sahib every 50 years. Karta Purukh A name of God, the Creator of all. Katha A religious lecture on Sikhism. Kes Uncut hair, one of the five physical symbols that a Khalsa Sikh must have. It is a symbol of spirituality. Kesdhari A Sikh who does not cut their hair, they may or may not be amritdhari. Keski Head covering worn between the turban and hair by some Sikhs. Also worn by some boys before they begin wearing turbans. Kirpan Sword, one of the five physical symbols that a Khalsa Sikh must wear. It is a symbol of the Sikh fight against injustice and religious oppression. Kirtan Musical rendering of Sikh gurbani. Kirtan Sohila Collection of 3 hymns by Guru Nanak, 1 by Guru Ram Das and 1 by Guru Arjun. It is recited as part of Nitnem at bed time and also forms part of the funeral rites. Krodh Anger, one of the weaknesses. Kurahts The vows of abstinece that one takes on becomming a Khalsa. Not to cut your hair, not to eat muslim halal meat, adultury, intoxicants. L Top Langar Free community kitchen found in all Sikh Gurdwaras. A cornersone of the Sikh religion and a symbol of equality, it was instituted by Guru Nanak. Laanwan Circumventing the Guru Granth Sahib during the Sikh marriage ceremony. Also the name of the four stanza composition by Guru Ram Das found on page 773 of the Guru Granth Sahib. Lobh Greed, one of the weaknesses. M Top Maghi Sikh festival held annualy on January 14 to celebrate the memory of the marytordom of the Forty Immortals in battle at Muktsar. Mahala Used in the Guru Granth Sahib to indicate the author of a composition by the Gurus. Each Guru used the name Nanak, for example Mahala 5 is Guru Arjun, Mahala 3 is Guru Amardas. Mahant Corrupt officials who had control of the gurdwaras prior to the Shromani Gurdwara Parbandhak Committee gaining control in 1925. Manji The stool or string bed upon which the Guru Granth Sahib is placed on as a symbol of its sovregnity. Mala A wool cord with knots used as an aid to prayer or meditation. Manmukh A person who is self-centered and has forgotten God, the opposite of a Gurmukh. Mattha tekna Bowing down and touching the floor with your forehead in front of the Guru Granth Sahib as a sign of respect to the Living Guru. Maya The dillusion of being wrapped up in the material world and attached to it. Mela Any Sikh religious festival other than the birth or death of a Guru. Miri & Piri The concept of spiritual and worldly matters. Sikhs are expected to maintain the balance between the two, this idea was introduced by Guru Hargobind and represented by two swords. Misl A fighting unit of the Sikh armies of the eighteenth century. Mukti Spiritual liberation from the cycles of birth and death. Mool Mantra It is the opening lines of the Japji by Guru Nanak and the beginning of the Guru Granth Sahib. It is considered the cornerstone of Sikhism. "God is one. His name is True. He is the Creator. His is without fear. He is inimical to none. His existance is unlimited by time. He is beyond the cycles of birth and death, self existent and can be realized through the grace of the Guru." Mundavani The word means seal and refers to the concluding poem by Guru Arjun in the Guru Granth Sahib which describes the spiritual 120 qualites of reading and following the Guru Granth Sahib. N Top Nagara A kettledrum found in some gurdwaras and introduced by Guru Hargobind to be beaten when langer was ready. It is also a symbol of royal authority. Nam Name, name of God. Sikhism places emphasis on the rememberance of God through meditation on Gods name. Nam Japna, Kirt Karna, Vand Chakna Meditation on Gods name, honest work and giving to charity. Three fundamental requirements for Sikhs. Nam Simran The rememberance of God through meditation. Nanak Panthi A follower of Guru Nanak. Nihang An order of Sikhs who follow the soldier lifestyle of the time of Guru Gobind Singh. They wear blue robes and reject household comforts. Nirankar A name of God meaning the one who has no physical form. 121 Nirguna Applied to God meaning one without form or material attributes. God is considered beyond human knowledge and comprehension. Nitnem The daily prayers that Sikhs are expected to read. Nitnem consists of reading Japji of Guru Nanak, Jap and Ten Swayyas of Guru Gobind Singh in the morning; Rahiras, a collection of nine hymns by Guru Nanak, Guru Amar Das and Guru Arjun at sunset and Kirtan Sohila, five hymns by the same three Gurus at bedtime  O Onkar God as the Primal Being. Also refers to a compositon of Guru Nanak which appears of page 929 of the Guru Granth Sahib.  P Top Pada Division of a hymn in the Guru Granth Sahib, it varies in length from one to four verses. Palki The wooden, golden or marble palaquin in which the Guru Granth Sahib is ceremonially installed. Panj Kakke The five physical symbols which must be worn at all times by Khalsa Sikhs; kachha (briefs), kangha (comb), kara (steel bracelet), kes (unshorn hair) and kirpan (ceremonial sword). Panj Piaras The five beloved ones, referring to the first five Sikhs 122 initiated into the Khalsa order by Guru Gobind Singh. Five Khalsa Sikhs are required for initiation of a new member. Panth The entire Sikh community. Parkarma The walkway around the sarovar (pool) found at many gurdwaras. Patit A Khalsa Sikh who has failed to live upto the vows of the Khalsa order. Prakash Karna The early morning ceremony when the Guru Granth Sahib is formally opened and the days worship begins. Path A reading of the Guru Granth Sahib. Paudi A stanza of the Guru Granth Sahib. Pauri Verses in the Guru Granth Sahib, their length and metre are both variable. Phera Circling of the Guru Granth Sahib during the wedding ceremony. 123 Pothi A book or volume of religious hymns. Principles of Sikhism It has a prescribed code of conduct such as: Kirt Karna - to earn livelihood with honest means and become independent from necessities of life. Wand Chhakra - to share the earnings with others who have less. Name Japna (Meditation) - remembering the name of God with concentration. 124 125 127 128 R Top Rag A tune or the series of five or more notes upon which it is based. Rag Mala The last composition in the Guru Granth Sahib. It is a listing of 84 rags used in Indian music in the early seventeenth century. Ragi A musician who sings the hymns of the Guru Granth Sahib in gurdwaras. Rahiras A collection of 9 hymns, 4 by Guru Nanak, 3 by Guru Ram Das and 2 by Guru Arjun which are read at sunset as part of Nitnem. Reht Maryada The Sikh Code of Conduct concieved by the Shromani Gurdwara Parbandhak Committee. Rahit Nama A manual of conduct for Khalsa Sikhs. There are a number of them by various Sikhs dating back to the eighteenth century. Raj Karega Khalsa The battle cry of the Sikhs during the rule of Banda Singh Bahadur meaning "The Khalsa shall rule". It is the concluding line of the daily prayer Ardas. Rumala The cloth which is used ceremonially to cover the Guru Granth Sahib. S Top Sach Khand The realm of truth, the final stage of spiritual ascent where the believer becomes one with God. Sadh Sangat The Sikh congregation or community. Sahibzadas The four sons of Guru Gobind Singh who all died as marytrs to the Sikh faith. Ajit Singh, Jujhar Singh, Zorawar Singh, Fateh Singh. Sahaj The state of spiritual peace resulting from the attainment of union with God. Sahaj Path A non continuos reading of the entire Guru Granth Sahib over any period of time. Sahib Term of respect used for the Sikh Holy Book as well as applied to historical gurdwaras. Sakhi Story about a Guru. Sangat Holy congregation. Sangrand The first day of the month according to the indian calander. The reading of the relevant portion of the composition Barhmaha by Guru Nanak or Guru Arjun Dev relating to each month is read out. Sant A holy person or saint. Sarbat Khalsa A representative meeting of all the Sikhs to consider important matters related to the panth. Saropa A gift of honour presented by the Sikh community. Usually a length of cloth for tying a turban or a scarf worn over the shoulders. 126 Sarovar The pool for bathing found at many gurdwaras. Sat Guru The supreme Guru, God. Sat Sri Akal The Sikh greeting meaning "Immortal God is Truth". Satyug An era in which Truth prevails, the opposite of Kalyug. Seli A woolen cord worn by Guru Nanak around his turban. It was worn as a symbol of living in the world but not in worldly matters. It was passed on to each successive Guru upto Guru Hargobind who chose to wear the symbol of two swords of meri & peri instead. Seva Service to ones fellow beings, a cornerstone of Sikhism. Seva Panthi A Sikh whose life is devoted to the service of the Sikh community. Shabad The religious hymns contained in Sikh scriptures. Shaheed Title used before the name of someone who has died for the Sikh faith as a martyr. Shlok Couplet found in the Guru Granth Sahib. Shromani Gurdwara Parbandhak Committee (S.G.P.C.) Committee which overseas the administration of many Gurdwaras in Punjab, Haryana & Himachal Pradesh as well as involved in publication and education related to Sikhism. Sikhi Sikh teachings. Sikhia Advice given to the couple during the Sikh marriage ceremony. Singh Lion, the common last or middle name of male Sikhs. It is a compulsory last name for male Khalsa Sikhs. Sodar A composition of Guru Nanaks which is read by Sikhs at sunset as part of Rahiras. Sukh Asan The ceremony that takes place at the end of the day when the Guru Granth Sahib is formally closed for the night. Sukhmani Sahib A major composition of Guru Arjun found on page 262 of the Guru Granth Sahib. Swayya A group of hymns composed by Guru Gobind Singh and found in the Dasam Granth. T Top Takht A seat of Sikh authority, there are five gurdwaras which are designated as takhts. Thambh Sahib A pole or tower associated with a Guru. Tankhaiya A person who has committed a religious offence meriting punishment. Turban It is called Dastar (Pugree) in Sikhism. It is an inseparable part of Sikh dress and is mandatory for a Sikh to tie turban according to Sri Guru Granth Sahib and the Sikh 'Code of Conduct'. W Waheguru Wonderful Lord Z Top 129 Zafarnama The Letter of Victory written by Guru Gobind Singh Top 4. Top link Home   History  Fast facts  Ethics   Scriptures  Philosophy   Sikhi & Women  Gallery  Contact Us  130 4.a Home 4.b History Ten Gurus 131 4.b.1 Guru nanakdev ji Guru Nanak Dev Ji NAAM KHUMARI NANAKA CHADI RAHE DIN RAAT...... Guru Nanak Dev Ji Sri Guru Nanak Dev ji was born in 1469 in Talwandi, a village in the Sheikhupura district, 65 kms. west of Lahore. His father was a village official in the local revenue administration. As a boy, Sri Guru Nanak learnt, besides the regional languages, Persian and Arabic. He was married in 1487 and was blessed with two sons, one in 1491 and the second in 1496. In 1485 he took up, at the instance of his brother-in-law, the appointment of an official in charge of the stores of Daulat Khan Lodhi, the Muslim ruler of the area at Sultanpur. It is there that he came into contact with Mardana, a low caste (Mirasi) Muslim minstrel who was ten years senior in age. By all accounts, 1496 was the year of his enlightenment when he started on his mission. His first statement after his prophetic communion with God was "There is no Hindu, nor any Mussalman." This is an announcement of supreme significance it declared not only the brotherhood of man and the fatherhood of God, but also his clear and primary interest not in any metaphysical doctrine but only in man and his fate. It means love your neighbour as yourself. In addition, it emphasised, simultaneously the inalienable spirituo-moral combination of his message. Accompanied by Mardana, he began his missionary tours. Apart from conveying his message and rendering help to the weak, he forcefully preached, both by precept and practice, against caste distinctions ritualism, idol worship and the pseudo-religious beliefs that had no spiritual content. He chose to mix with all. He dined and lived with men of the lowest castes and classes Considering the then prevailing cultural practices and traditions, this was something socially and religiously unheard of in those days of rigid Hindu caste system sanctioned by the scriptures and the religiously approved notions of untouchability and pollution. It is a matter of great significance that at the very beginning of his mission, the Guru's first companion was a low caste Muslim. The offerings he received during his tours, were distributed among the poor. Any surplus collected was given to his hosts to maintain a common kitchen, where all could sit and eat together without any distinction of caste and status. This institution of common kitchen or langar became 132 a major instrument of helping the poor, and a nucleus for religious gatherings of his society and of establishing the basic equality of all castes, classes and sexes. When Guru Nanak Dev ji were 12 years old his father gave him twenty rupees and asked him to do a business, apparently to teach him business. Guru Nanak dev ji bought food for all the money and distributed among saints, and poor. When his father asked him what happened to business? He replied that he had done a "True business" at the place where Guru Nanak dev had fed the poor, this gurdwara was made and named Sacha Sauda.Despite the hazards of travel in those times, he performed five long tours all over the country and even outside it. He visited most of the known religious places and centres of worship. At one time he preferred to dine at the place of a low caste artisan, Bhai Lallo, instead of accepting the invitation of a high caste rich landlord, Malik Bhago, because the latter lived by exploitation of the poor and the former earned his bread by the sweat of his brow. This incident has been depicted by a symbolic representation of the reason for his preference. Sri Guru Nanak pressed in one hand the coarse loaf of bread from Lallo's hut and in the other the food from Bhago's house. Milk gushed forth from the loaf of Lallo's and blood from the delicacies of Bhago. This prescription for honest work and living and the condemnation of exploitation, coupled with the Guru's dictum that "riches cannot be gathered without sin and evil means," have, from the very beginning, continued to be the basic moral tenet with the Sikh mystics and the Sikh society. During his tours, he visited numerous places of Hindu and Muslim worship. He explained and exposed through his preachings the incongruities and fruitlessness of ritualistic and ascetic practices. At Hardwar, when he found people throwing Ganges water towards the sun in the east as oblations to their ancestors in heaven, he started, as a measure of correction, throwing the water towards the West, in the direction of his fields in the Punjab When ridiculed about his folly, he replied, "If Ganges water will reach your ancestors in heaven, why should the water I throw up not reach my fields in the Punjab, which are far less distant ?" He spent twenty five years of his life preaching from place to place. Many of his hymns were composed during this period. They represent answers to the major religious and social problems of the day and cogent responses to the situations and incidents that he came across. Some of the hymns convey dialogues with Yogis in the Punjab and elsewhere. He denounced their methods of living and their religious views. During these tours he studied other religious systems like Hinduism, Jainism, Buddhism and Islam. At the same time, he preached the doctrines of his new religion and mission at the places and centres he visited. Since his mystic system almost completely reversed the trends, principles and practices of the then prevailing religions, he criticised and rejected virtually all the old beliefs, rituals and harmful practices existing in the country. This explains the necessity of his long and arduous tours and the variety and profusion of his hymns on all the religious, social, political and theological issues, practices and institutions of his period. Finally, on the completion of his tours, he settled as a peasant farmer at Kartarpur, a village in the Punjab. Bhai Gurdas, the scribe of Guru Granth Sahib, was a devout and close associate of the third and the three subsequent Gurus. He was born 12 years after Guru Nanak's death and joined the Sikh mission in his very boyhood. He became the chief missionary agent of the Gurus. Because of his intimate knowledge of the Sikh society and his being a near contemporary of Sri Guru Nanak, his writings are historically authentic and reliable. He writes that at Kartarpur Guru Nanak donned the robes of a peasant and continued his ministry. He organised Sikh societies at places he visited with their meeting places called Dharamsalas. A similar society was created at Kartarpur. In the morning, Japji was sung in the congregation. In the evening Sodar and Arti were recited. The Guru cultivated his lands and also continued with his mission and preachings. His followers throughout the country were known as Nanak-panthies or Sikhs. The places where Sikh congregation and religious gatherings of his followers were held were called Dharamsalas. These were also the places for feeding the poor. Eventually, every Sikh home became a Dharamsala. One thing is very evident. Guru Nanak had a distinct sense of his prophethood and that his mission was God- ordained. During his preachings, he himself announced. "O Lallo, as the words of the Lord come to me, so do I express them." Successors of Guru Nanak have also made similar statements indicating that they were the messengers of God. So often Guru Nanak refers to God as his Enlightener and Teacher. His statements clearly show his belief that God had commanded him to preach an entirely new religion, the central idea of which was the brotherhood of man and the fatherhood of God, shorn of all ritualism and priestcraft. During a dialogue with the Yogis, he stated that his mission was to help everyone. He came to be called a Guru in his lifetime. In Punjabi, the word Guru means both God and an enlightener or a prophet. During his life, his disciples were formed and came to be recognised as a separate community. He was accepted as a new religious prophet. His followers adopted a separate way of greeting each other with the words Sat Kartar (God is true). Twentyfive years of his extensive preparatory tours and preachings across the length and breadth of the country clearly show his deep conviction that the people needed a new prophetic message which God had commanded him to deliver. He chose his successor and in his own life time established him as the future Guru or enlightener of the new community. This step is of the greatest significance, showing Guru Nanak s determination and declaration that the mission which he had started and the community he had created were distinct and should be continued, promoted and developed. By the formal ceremony of appointing his successor and by giving him a new name, Angad (his part or limb), he laid down the clear principle of impersonality, unity and indivisibility of Guruship. At that time he addressed Angad by saying, Between thou and me there is now no difference. In Guru Granth Sahib there is clear acceptance and proclamation of this identity of personality in the hymns of Satta-Balwand. This unity of spiritual personality of all the Gurus has a theological and mystic implication. It is also endorsed by the fact that each of the subsequent Gurus calls himself Nanak in his hymns. Never do they call themselves by theirown names as was done by other Bhagats and Illyslics. That Guru Nanak attached the highest importance to his mission is also evident from his selection of the successor by a system of test, and only 133 when he was found perfect, was Guru Angad appointed as his successor. He was comparatively a new comer to the fold, and yet he was chosen in preference to the Guru's own son, Sri Chand, who also had the reputation of being a pious person,and Baba Budha, a devout Sikh of long standing, who during his own lifetime had the distinction of ceremonially installing all subsequent Gurus. All these facts indicate that Guru Nanak had a clear plan and vision that his mission was to be continued as an independent and distinct spiritual system on the lines laid down by him, and that, in the context of the country, there was a clear need for the organisation of such a spiritual mission and society. In his own lifetime, he distinctly determined its direction and laid the foundations of some of the new religious institutions. In addition, he created the basis for the extension and organisation of his community and religion. The above in brief is the story of the Guru's life. We shall now note the chief features of his work, how they arose from his message and how he proceeded to develop them during his lifetime. Top 4.b.2 Guru angad dev ji Guru Angad Dev Ji Guru Angad invented the present form of the Gurmukhi script. It became the medium of writing the Punjabi language in which the hymns of the Gurus are expressed This step had a far-reaching purpose and impact. 134 First, it gave the people who spoke this language an identity of their own, enabling them to express their thought directly and without any difficulty or transliteration. The measure had the effect of establishing the independence of the mission andthe followers of the Guru. Secondly, it helped the community to dissociate itself from the Sanskrit religous tradition so that the growth and development of the Sikhs could take place unhampered and unprejudiced by the backlog of the earlier religious and social philosophies and practices. This measure, as shown by the subsequent growth of Sikhism, was essential in order to secure its unhindered development and progress as it required an entirely different approach to life. Dr Gupta feels that this step, to a certain extent, kept the upper classes among Hindus, to which the Guru belonged, away from Sikhism, partly because they were steeped in the old religious and Brahminical tradition and partly because the Sanskrit tradition fed their ego by giving them a superior caste status to that of the other castes. But, the idea of equality of man was fundamental to the Sikh spiritual system. Thc Guru knew that its association with traditional religious literature would tend to water it down. The matter is extremely important from the point of view of the historical growth and study. Actually, the students of Sikh history know that over the centuries the influence of these old traditions has been very much in evidence. It has sometimes even given a wrong twist to the new thesis and its growth. The educated persons were almost entirely drawn from the upper castes and classes. They had a vested interest, visible also in their writings, in introducing ideas and practices which helped in maintaining their privileges and prejudices of caste superiority, even though such customs were opposed to the fundamentals about the equality of man laid down by the Gurus. For example, the Jats, who were themselves drawn from classes branded as low by the Brahminical system, started exhibiting caste prejudices vis-a-vis the lower castes drawn from the Hindu fold. Earlier, the Punjabi language was written in the Landa or Mahajani script This had no vowel sounds, which had to be imagined or construed by the reader in order to decipher the writing. Therefore, there was the need of a script which could faithfully reproduce the hymns of the Gurus so that the true meaning and message of the Gurus could not be misconstrued and misinterpreted by each reader to suit his own purpose and prejudices. The devising of the Gurmukhi script was an essential step in order to maintain the purity of the doctrine and exclude all possibility of misunderstanding and misconstruction by interested persons. The institution of langar was maintained and developed. The Guru's wife personally worked in the kitchen. She also served food to the members of the community and the visitors. Her devotion to this institution finds mention in Guru Granth Sahib. The Guru earned his own living by twisting coarse grass into strings used for cots. All offerings went to the common fund. This demonstrates that it is necessary and honourable to do even the meanest productive work. It also emphasises that parasitical living is not in consonance with the mystic and moral path. In line with Guru Nanak's teaching, the Guru also declared that there was no place for passive recluses in the community. Like Guru Nanak, Guru Angad and the subsequent Gurus selected and appointed their successors by completely satisfying themselves about their mystic fitness and capacity to discharge the responsibilities of the mission. Read biography of Guru Amardas ji. Top 135 4.b.3 Guru amar das ji Guru Amar Das Ji BHALLE AMARDAS GUN TERE TERI UPMA TOHE BAN AAVE...... Guru Amar Das Ji Sri Guru Amar Das, though born in 1479, became the Guru in 1552 when he was in his seventies. Guru Amardas ji were born as Bhalla Khatri at village Basarke about 13 kms south-west of Amritsar. His father was Tej Bhan Bhalla,, a local petty trader. They were all staunch sanatanists, and vegetarians. Guru Amar das had a wife, two sons and two daughters. He often went to Haridwar and Jwalamukhi on pilgrimages and strictly observed all religious rites and ceromonies. Before coming into contact with Sikhkism Guru Amar Das had crossed sixty years of age. His brother Manak chand lived nearby his house, Manak Chand's wife Bibi Amro use to sing Guru Nanak's hymns. Bhai Amar Das (Later Guru) must have heard her singing many times before. He engquired whose hymns she was singing and immediately made up his mind to call on Guru Angad. It was in 1541, when Amardas was 62 years old. Guru Amardas ji were on Guruship from 1552 to 1574, he moved to Goindwal from Khadur to avoid conflict with Guru Angad's son's., elder of whom named Datu had declared himself as a Guru. All the same he took many significant steps. He established new centres for conveying to the people the message of Guru Nanak. Guru Amardas ji, condemnned Hindus for Sati, allowed widow remarriage and against Caste systems he started Guru Ka Langar. He passed on his Guru Ship to his son in law, Ramdas Sodhi, who was his most devoted disciple. Guru Amardas ji organised the proleystaion of Sikh faith into Manjis. In the area of Majha (Amritsar, Lahore, Sialkote) 1. Manak Chand Jhinwar (Water Carrier) at Variowal in Amritsar. 2. Sada ram, a Blacksmith near Amritsar. 3. Hindal at Jandiala near Amritsar. 4. Gangu Shah banker at Lahore. 5. Mutho-Murari, a devoted couple, at Chunian in Lahore Dist. He divided the area into 22 branches called Manjis and appointed a local Sikh preacher at each place. The preacher sat on a Manji (a cot) while the congregation all around it. Here are the name of the people he appointed to preach Sikhism. In Jalandhar Doaba 136 1. Paro Julka at Jalandar. 2. Mahesh Dhir at Sultanpur Lodi. In Kangra Hills. 1. Sawan mal, Nephew of Guru Amar Das, at Haripur Guler. 2. Name not given, at Dharamsala. Kashmir Hills. 1. Phirya at Mirpur. Malwa (Area of Patiala, Ludhiana, Bhatinda) 1. Kheira at Firozpur. 2. Mai Das Bairagi in charge of Ludhiana dist. 3. Mai Bhago at village Wayun, tehsil Kharar, dist. Ropar . 4. Mai Sewan at Village Gardnoh in Patiala District. 5. Sachna Shah in charge of Ambala distt. Sind 1. Lalu in chage of some area in Sind. He started the system of holding two annual gatherings of his disciples from all over the country. At his headquarters, he undertook the construction of a baoli (a well with a perennial source of spring water). For the Sikhs the headquarters of the Guru and this baoli became a holy place of pilgrimage. Guru Angad had collected the hymns of Guru Nanak. To these Guru Amar Das added the hymns of the former as well as his own. Guru Amardas appointed three women as preachers was a unique contribution of Amardas. Guru Amardas ji were highle pleased with one of his disciple named Bhai Jetha, first Guru Amardas ji married his daughter Bibi Bhani to Bhai Jetha, and then delighted with the couple's devotion, he passed on the Guruship to Bhai Jetha as Guru Ramdas. In his devotion to Guru Nanak, Guru Angad, God and his Sikhs Guru Amardas was as firm as a rock. He departed from this world on September 1, 1574. They administered both to the religious and the temporal needs of the disciples; for, in the Guru's system legitimate temporal needs were included in the religious needs. They collected offerings from the disciples and sent them to the Guru for the common use of the community. The Guru himself earned his living as a small tradesman. As an anti-caste and anti-pollution measure, he made it incumbent that no one, irrespective of his status or caste, could see him unless he had first partaken, along with others, of the food cooked at the common kitchen. Emperor Akbar had also to dine at the langar before he met the Guru. In his time, ascetics and recluses again made an attempt to enter the Guru's flock. But the Guru issued a final injunction that no recluse or ascetic could be a Sikh. He also denounced the system of sati and of purdah among women. According to the Guru, the human body was the temple of God. He, therefore, laid emphasis on keeping it healthy and sound to the end. For the same reason, he denounced the ascetic practices of torturing the body. The Guru felt that the health of the body could not be divorced from moral and spiritual well-being. Top 137 4.b.4 Guru ram das ji Guru Ram Das Ji RAMDAS SAROVAR NAATE SAB UTTRE PAAP KAMATE.....Guru Ram Das Ji Sri Guru Ram Das ji are known to be the Chauthi Patshahi or the Fourth Guru as well as Guru who established the city of Amritsar. Sri Guru Ramdas ji kept alive the tradition of first three Gurus. Sri Guru Ramdas ji were Guru for a short period. After obtaining land for the purpose, he founded the town of Ramdaspur (later Amritsar) which continues to be the centre of Sikhism till today. He dug a tank which became the principal place of pilgrimage. life of the community, because the Guru established a central place that was quite distinct from that of the Hindus and the Muslims. Since then Amritsar is for the Sikhs what Mecca is for the Muslims. Traders and artisans were invited to settle at the town so that its growth could be rapid. In due course it became the largest commercial centre in northern India. Phrase came to be associated with the tank dug at Amritsar which was "Ramdas Sarovar Nahate, Sab uttre paap kamate", "I bath in the tank of Ramdas and all my sins were washed away" . It was a landmark in theAll this indicates that the Guru had a distinct sense of his mission and did everything to establish it as a separate religious system and entity. 138 4.b.5 Guru arjan dev ji Guru Arjan Dev Ji TERA KIYA MEETHA LAGE, NAAM PADARTH NANAK MANGE ...... Guru Arjan Dev Ji Guru Arjun's multifarious activities, apart from making a very major contribution to the organisation of the mission, demonstrate, as laid down by Guru Nanak, that no field of life, whether temporal, social or political, is excluded for the operation of a mystic. Slowly but surely the movement came out with a distinct identity of its own and with clear-cut religious- and sociopolitical facets. ache system of voluntary offerings for the common cause and the sharing of one's earnings was made regular. Every Sikh was supposed to contribute 10% of his income to the common fund maintained by the Guru. The representatives of the Guru collected contributions from their respective areas and sent them to the common treasury. The construction of the temple at Amritsar was started by the Guru and its foundation stone was laid by the reputed Muslim Sufi Saint, Mian Mir. He built another tank and temple at Taran Taran. These temples had doors on all sides, indicating that these were open to all castes and communities. The Guru had a well-organised central establishment which included the maintenance of a contingent of horses and elephants. He encouraged his followers to trade in horses from Central Asia. For his personal maintenance, the Guru also took up the trade. As such, the Sikhs became good horsemen and formed later the nucleus of military power. All these features were important developments because they were clear preparation for the military organisation that was to follow from the time of the Sixth Guru. It was in the lifetime of Guru Arjun that his son, Hargobind, started learning to wield the sword and hunting. In 1598, the Guru interceded on behalf of the local peasantry with Emperor Akbar to get the excessive levy of land revenue reduced. These activities of the Guru gave him a new status. It was at this time that the Guru came to be called by the Sikhs as Sacha Patshah (True Emperor). The Guru had come to guide, govern and influence the lives of the Sikhs both in the temporal and the spiritual fields. It was a significant development The organization of the community, according to Gupta, became a state within a state. An important step in the separate consolidation of the religion was the compilation of the Adi Granth as the sole and authentic scripture of the Sikhs. It has a significant feature. Besides the hymns of the five Gurus, it contains the hymns of Hindu and Muslim saints. The Adi Granth was formally installed at the Amritsar temple on the annual gathering of the Sikhs. From the very start it was recognized as the Sikh scripture. Emperor Akbar made an offering of 51 gold coins to the Adi Granth. Its installation at the only Sikh temple constructed then by the Guru and the appointment of the most venerated Sikh as its Granthi (minister) show that it was meant to be theexclusive scripture of the Sikhs and the embodiment of the Gurus system and thought In this 139 way conjectures about links with the other systems or scriptures were set at rest for ever. This is an important step, especially when we find that in Guru Granth Sahib no status or sanctity has been given to any gods, goddesses or avatars. This compilation is a landmark in the history of Sikhism. It is a clear testimony of the fact that the Guru took this vital step to emphasise that their message and mission were prophetic. This fact comes out in all its glaring singularity when we see that, in thc entire religious history of man, no other prophet felt it essential to authenticate his message so as to secure its purity and exclude the possibility of interpolation and misinterpretation. In fact, in most cases the utterances of the prophets were compiled by their devotees long after their ministry. This authentication of the scripture by the Guru himself once and for all ensured its separate identity and purity. In the case of other prophets, their opponents can say that the prophets themselves never meant to declare any new truths, but their overzealous followers made it into a separate system not intended by the prophets. Nothing of that kind can be asserted about the Gurus and Guru Granth Sahib. It is something very extraordinary that, in line with Guru Nanak's hymn that 'with the help of other God- conscious beings he would help every one to be a God-centered person', the Guru included in the Adi Granth hymns of twentytwo Muslim and Hindu saints. It is a singular example of the Guru's sense of personal anonymity. He truly felt that in accomplishing this task he was working only as an agent of God's mission. We also find that contemporary saints like Mian Mir and Pir Budhu Shah, irrespective of religion and race, remained closely associated with the mission of the Gurus. Owing to the growing religious and political influence of the Gurus, the Sikhs had got a clear consciousness of their eligious and sociopolitical identity. Consequently, the position of the Gurus had naturally given rise to hostility, both in the religious and political quarters. Saikh Ahmad, the head of the Naqashbandt order at Sirhind and a leader of the revivalist movement of Islam in India, got upset at the influence of the Guru among men of both the communities. He had access to the court of Jahangir. But, probably the chief reason that upset the Emperor was that the Guru had blessed Khusro and helped him monetarily while the latter had rebelled against Jahangir. The local administration was naturally aware of the growing Sociopolitical strength and influence of the Guru. Chat this incident rankled in the mind of emperor Jahangir, is evident from his own statement recorded in his autobiography. He wrote that he had ordered the execution by torture of Guru Arjun unless he embraced Islam, because the Guru had raised aloft the standard of holiness and many Hindus and Muslims had foolishly become his followers. Prithi Mal and his son Meherban called themselves real gurus and Meherban glorified his father Prithia and discredited Guru Nanak's hymns. They were both plotting against Guru Arjan. Others who were against Guru were Sulahi Khan of Batala, Chandu Shah Khatri of Lahore, Sheikh Ahmad faruqi Sarhindi, Emperor Jahangir who was unlike his father Akbar and pretty much intolerant of other faiths. Prince Khusrau who was also son of Akbar and was contesting for throne was captured by Jahangir's men. This prince Khusrau was the son of Jodha Bai, daughter of Udai Singh of Jodhpur, since he was born to a Hindu mother, was disliked by the fanatics who wanted Prince Salim who was a 100% Sunni Muslim (as oppose to the popular Hindi movie Mughal-e-Azam, where Jahangir was shown as son of Hindu mother). Prince escaped and went to Guru Arjan. Guru Arjan was moved at the 13 years old Prince and gave him help with money and shelter. Salim succeded with the title of Jahangir. Jahangir hated all those who were in Akbar's good books. He summoned Guru to Lahore, Sikhs of lahore pleaded with Jahangir to let them collect the fine and pay to him to release Guru, but Jahangir refused. Jahangir appointed Murtaza Khan to confisicate the property of Guru and hand it over to state., apart from that a fine of 2 lakhs was also collected from the Sikhs. Guru was imprisoned at Lahore fort. He was chained to a post in an open place exposed to the sun from morning to evening in the months of May thru June. Below his feet a heap of sand was put which burnt like a furnace. Boiling water was poured on his naked body at intervals. His body was covered with blisters all over. In this agony Guru used to utter. A ruling administration never takes notice of a religious institution, unless it has a political complexion and potential. The Mughal emperors never bothered about any saint of the Bhakti school. The Sikh movement was growing into a clear socio-political body, fired with a religious and moral zeal. It constituted a disciplined people who were being guided and led towards their ideals by a prophetic mystic. It was this socio-political growth which no ruler or administration could fail to take note of as a potential danger and challenge to its existence and rule. It is evident that the Sikh growth was of such dimensions that it attracted the attention of the administration and also of the Emperor. In addition it is a political fact that the Guru, as recoded by Beni Prasad (the historian on Jahangir), had given a very substantial aid of Rs. 5,000/- to Khusro, leading a rebel army and claimant to the throne. Further, this organization was of such size and importance that the Emperor not only took the extreme step of the execution of Guru Arjun, so as to stop altogether this unwanted growth (as recorded by the Emperor), but also found the movement and the episode as significant enough for mention in his autobiography Jahangir was undoubtedly right that the organisation and the movement posed a political threat to the Empire. But he was mistaken in his belief that by the execution of the Guru he had nipped this growth in the bud. In this background and the context of future developments, it would surely be naive for anyone to say either that Jahangir, by this execution of Guru Arjun, converted a simple, peaceful and innocuous movement into a military organisation, or that the reaction of the Sixth Guru to his father s execution was overzealous, especially when we know that by the very nature of the Gurus' thesis, sociopolitical developments and activities were an integral part of their spiritual life. The Fifth and the Sixth Gurus had done nothing beyond the extension and development of the foundations laid and the organisation built by Guru Nanak. Gupta calls Guru Arjun an original thinker, an illustrious poet, a practical philosopher, a great organiser, an eminent statesman and the 140 first martyr of the faith. He completely changed the external aspect of Sikhism." Top 4.b.6 Guru har gobind ji Guru Har Gobind Ji While in prison, before his execution at Lahore, Guru Arjun had sent a message to his son, Guru Hargobind, then aged only eleven, that he should henceforth maintain an army. At the very time of his installation as Guru, he insisted that he should wear two swords, one representing his spiritual leadership and the other his temporal and political leadership. Soon after it, he constructed in front of the Amritsar temple, another building called the Akal Takht (God's throne) as the seat of temporal power. This place continues to the present day as the centre of every sociopolitical deliberation and power of the community. There, like the two swords he wore, he raised aloft two flags representing the two aspects of his activities. He told his followers, "My rosary shall be my swordbelt and on my turban I shall wear the emblem of royalty." The Sikhs were already engaged in the trade of horses and the Guru advised every Sikh to keep a sword and maintain a horse, wherever possible. He started recruiting a regular army. He had a personal bodyguard of 57 horsemen and kept 700 horses, 60 gunmen and 500 infantry men. Thus a state within a state, started and developed by the earlier Gurus, was consolidated by him. When this news reached the Emperor, he demanded from the Guru the fine imposed on his father. The Guru was imprisoned in the Gwalior fort along with other political prisoners of high status. Later he was released. 141 There is an important incident which brings out the religious policy of the Gurus. One Ram Das, a Maharashtra saint, met Guru Hargobind. He questioned him as to how he reconciled his being a successor to the spiritual seat of Guru Nanak with his living as a soldier, maintaining an army and calling himself a true Emperor. The Guru replied that Guru Nanak had given up mammon (greed for money). He had not renounced the world, and that the sword was for the double purpose of protecting the poor and destroying the tyrant. These words of the Guru most clearly bring out the religious and spiritual philosophy of Sikh mysticism, its originality and its break with the past. Persons brought up in the tradition of old beliefs and ideas of dichotomy between the religious and the temporal life find it difficult to understand and grasp the significance of the Guru's system. The problem of comprehension that confronted saint Ram Das was the same as arose with the Nath Yogis in their dialogue with Guru Nanak. It arises even now with some of our present-day academicians. But, for the Sikh mystic, participation in life is spiritually essential. Consequently, the defence of moral life, reaction and responses to challenges from the environment form an integral part of the Gurus' mystic system. The reply of Guru Hargobind is an unambiguous clarification of the system of Guru Nanak as understood by the Gurus themselves. This also explains the various empirical steps taken by the first five Gurus in order to develop their religious system and organise the Sikhs in the way they did. Saint Ram Das's meeting with the Guru had a great historical consequence, for he was so impressed by the Guru's thesis that he later trained Shivaji, the great Maratha leader, in the same manner. Guru Hargobind sponsored the cause of the downtrodden Hindus and provided leadership to the oppressed people of Punjab. In this struggle, he fought six battles with the Mughals in the plains of the Punjab. People came to him and joined his forces because they felt that no one else had the power to stand against the Emperor. In one of these battles he defeated 7,000 Mughal soldiers. Finally, he settled at Kiratpur. His reputation as a military leader spread and ambassadors of the hill Rajas waited upon him. The organisation of the Sikhs into a separate socio-religious group with political implications had started from the time of the very first Guru. This close and integral combination of the temporal and the spiritual life was a thesis which was foreign to the Indian tradition. No wonder that some of the people around the Sixth Guru, including his own followers, could not understand the spiritual character of these military developments. This explains two points. First, that the transformation of the community into a spirituo- political organisation could only be gradual, because the Gurus had to carry the people with them. Unfortunately, they had all been conditioned by the old traditions. The full understanding and acceptance of the new thesis could only be slow. The Gurus, naturally, had to wait till their followers fully realised the implications of the new doctrine and owned its responsibilities. Secondly, it also confirms the view that the object was to organise a mission and a movement in the empirical world and not merely to deliver a message and embody it in a scripture or a mythical tale. The scriptural thesis had to be lived among the people and not in the seclusion of a monastery for the training of a few. The aim was to uplift everyone irrespective of caste and creed and to show that each one, howsoever placed, could tread the spiritual path. This choice was open to everyone and the Guru was there to organise and lead the movement. Hence, the progress could only be gradual both in the education of the people and in the pace of the movement. The latter could not outstrip the former. The task was stupendous. For, it had to take place in the face of the understandable opposition of one of the greatest empires of all times. One incident is very significant of the socio-political climate in the Guru's camp. During a hunt being carried out by the Imperial party in a jungle, the Sikhs also entered the same area in pursuit of game. The Sikhs got hold of a falcon, which was claimed by the official party. A clash took place and the Imperial forces were beaten off. But, what is important is the approval of the Sikhs who stressed, "you are talking of the return of the baz (falcon), we are after your tag (crown)." It clearly shows the independence of political status claimed by the Guru and his Sikhs. The number and areas of sub-centres of preachings were extended. The Guru himself controlled both the religious centres and the temporal centre at Amritsar. The Guru, thereby, only brought out visibly and symbolically what, in view of the steps that had already been taken by the earlier Gurus, was inherent in the integrated spiritual thesis of Guru Nanak. In fact secure and clear foundations had already been laid by him. While the Gurus, and those engaged in these developments, were fully aware of their responsibility to maintain the original spiritual purity of the religion and the entire movement, to some outsiders, including historians conditioned and committed to different doctrines and systems of religion and polity, the Sixth Guru s work has seemed to show a departure from the original growth. But, a departure, as we have seen, it was not. Top 142 4.b.7 Guru har rai ji Guru Har Rai Ji The seventh Guru of the Sikh faith, was the son of Baba Gurditta and grandson of Guru Hargobind, Nanak VI. He was born on 16 January 1630 at Kiratpur, in present-day Ropar district of the Punjab. In 1640, he was married to Sulakkhani, daughter of Daya Ram of Anupshahr, in Bulandshahr district of Uttar Pradesh. He was gentle by nature and had a devout temperament. He was Guru Hargobind's favourite grandchild, and he had been given the name of Har Rai by the Guru himself. Once, record old texts, Har Rai was returning home after his riding exercise. From a distance he saw Guru Hargobind sitting in the garden. He at once got off his horse to go and do him homage.In this hurry, his robe was caught in a bush and a few of the flowers were broken from their stems. This pained Har Rai's heart. He sat down on the spot and wept bitterly. Guru Hargobind came and consoled him. He also advised him: "Wear your robe by all means, but be careful as you walk. It behoves God's servants to be tender to all things." There was a deeper meaning in the Guru's words. One must live in this world, and yet be master of oneself. Guru Hargobind knew Har Rai to be the fittest to inherit the "light" from him. He nominated him as his successor and consecrated him Guru before departing this life on 3 March 1644. Guru Har Rai kept the stately style Guru Hargobind had introduced. He was attended by 2,200 armed followers, but no further conflict with the ruling power occurred. He established three important preaching missions called bakhshishes for the spread of Guru Nanak's teaching. First was that of Bhagvan Gir, renamed Bhagat Bhagvan, who established missionary centres in eastern India. The second was that of Sangatla, renamed Bhai Pheru, who preached in Rajasthan and southern Punjab. Guru Har Rai also sent Bhat Gonda to Kabul, Bhai Nattha to Dhaka and Bhai Jodh to Multan to preach. The ancestors of present- day families of Bagarlan and Kaithal preached in the Malva region. Guru Har Rai himself travelled extensively in this area and a large number of people accepted his teaching. He confirmed the blessing earlier bestowed by Guru Hargobind on a poor boy, Phul, who became the founder of the families of Patiala, Nabha and Jind. These families ruled in their territories in the Punjab until recent years. Kiratpur was Guru Har Rai's permanent seat. Here disciples and visitors came to seek blessings and instruction. The Guru kept the daily practice of his predecessors. The institution of langar, community eating, continued to flourish. Guru Har Rai chose himself the simplest fare which was earned by the labour of his own hands. In the morning, he sat in the sangat and explained the Sikh doctrine. He did not compose any hymns of his own, but quoted those of his predecessors in his discourses. He often repeated to his followers the following verses of Bhal Gurdas,Varan (XXVIII. 15): A true Sikh rises before the night ends, And turns his thoughts to God's Name, To charity and to holy bathing. He speaks humbly and humbly he walks, 143 He wishes everyone well and he is joyed to give away gifts from his hand. He sleeps but little, And little does he eat and talk. Thus he receives the Guru's true instruction . He lives by the labour of his hands and he does good deeds. However eminent he might become, He demonstrates not himself. He sings God's praises in the company f holy men. Such company he seeks night and day. Upon Word is his mind fixed, And he delights in the Guru's will. Unenticed he lives in this world of enticement Guru Har Rai was at Goindval when Dara Shukoh, heir apparent to the Mughal throne, entered the Punjab fleeing in front of the army of his brother, Aurangzab, after his defeat in the battle of Samugarh on 29 May 1658 At Goindval, where he arrived in the last week of June 1658, he called on Guru Har Rai, and sought the consolation of his blessing The prince was of a liberal religious disposition, and had a natural inclination for the company of saintly persons He was especially an admirer of the famous Muslim Sufi, Mian Mir, who was known to the Sikh Gurus Sikh tradition also recalls how Dara Shikoh had once been cured of a serious malady with herbs sent to hint by Guru Top 4.b.8 Guru har krishan ji Guru Har krishan Ji 144 SRI HAR KRISHAN DHEAYIYE JIS DITHE SAB DUKH JAYE.....Guru Harkrishan Ji Guru Har Rai passed away on .0October 6, 1661. Guru Har Krishan consoled the disciples. He asked them not to give way to despair but abide by the Will of the Almighty. All should sing God's praises and not weep or lament. As days went by, the disciples began pouring in from far and near. They were delighted to have a sight of the Guru. He sat on the throne, a small figure, young in years, but mature in wisdom. Says Bhai Santokh Singh, "The early morning sun looks small in size, but its light is everywhere. So was Guru Har Krishan's fame, without limit." Those who came to see him were instructed in true knowledge. They had their heart's desires fulfilled and their sins erased. The Sikhs recognized him as the picture of Guru Nanak. They saw on Guru Har Krishan's handsome face the same light as must have been on Guru Nanak's. Guru Har Krishan had a rare ability in explaining passages from the Holy Granth. He delighted the hearts of his disciples by his commentaries. He reminded them to cherish the One God alone, and asked them to discard passions and learn the virtues of patience, charity and love. Thus Guru Har Krishan carried on the teaching of the Gurus and preserved intact the legacy he had inherited from them. The Baisakhi day (March 29) of 1662 brought to Kiratpur vast numbers of followers. The festival lasted three days. The sangats were looked after by the Guru' s grandmother, Mata Bassi, and mother, Mata Sulakkhni. In the sangat of Sialkot district was Pair Mall of Pasrur, along with his family. His son, Khem Karan, was a promising youth. Mata Bassi betrothed her granddaughter, Bibi Rup Kaur, to him. Nuptials were held on December 3, 1662. According to the Guru kian Sakhian, the presents offered by Mata Bassi included a pothi of stories from Guru Har Rai' s mouth and a dagger belonging to Guru Hargobind. Emperor Aurangzib was not pleased to hear about the growing fame of Guru Har Krishan. He sent for him to Delhi as he had sent for his father, Guru Har Rai. Guru Har Rai had not gone himself, but had sent his elder son, Ram Rai, to the emperor' s court. Now when a servant of Raja Jai Singh of Amber arrived with the emperor' s message, Guru Har Krishan took counsel with his leading Sikhs. They said to him with clasped hands, "We are thy servants, Lord. With thy knowledge of all the three worlds, thou knowest best." Guru Har Krishan called the messenger and told him that he would accompany him to Delhi. Guru Har Krishan traveled through Ropar, Banur and Ambala. Along the way, he instructed the disciples who came to call on him. When Guru was near Panjokhara, a Sikh spoke with humility, "Sangats are coming from Peshawar, Kabul and Kashmir. Stay here a day so that they may have the chance of seeing you, Master." The Guru agreed. In that village lived a pandit, Lal Chand by name, who was proud of his caste as well as of his learning. He came to see the Guru and spoke with derision: "It is said that you sit on the gaddi of Guru Nanak. But what do you know of the old religious books?" Chhajju Ram, the illiterate, dark-skinned village water-carrier, happened to pass by at that moment. Guru Har Krishan asked Dargah Mall to call him. As Chhajju Ram came, the Guru enquired if he would explain to the pandit the gist of the Bhagavadgita. The illiterate villager astonished everyone by his cogent commentary on the sacred book. Lal Chand's pride was overcome. Humbly he fell at the Guru's feet. Both he and Chhajju Ram became the Guru's disciples and travelled with him up to Kurukshetra. The former entered the fold of the Khalsa in Guru Gobind Singh's time, and took the name of Lal Singh. Lal Singh met with a hero's death fighting in the battle of Chamkaur on December 7, 1705. In Delhi, Guru Har Krishan put up in Raja Jai Singh's bungalow which is now the site of Gurdwara Bangla Sahib. The ouse was a spacious one "designed to suit all the seasons of the year." The Sikhs of Delhi started coming in groups to see the Guru. They came chanting the holy songs and brought offerings with them. According to the Guru kian Sakhian, Guru Har Krishan visited the emperor's court on Chet Sudi Naumi, 1721 Bk/March 25, 1664. Top 145 4.b.9 Guru teg bahadur ji Guru Teg Bahadur Ji Bah Jinahn di pakariye Sar dije bah na chhoriye Tegh Bahadur bolya Dhar payae dharma na chhoriye. Guru Tegh Bahadur, the youngest of the five sons of Guru Hargobind, was born in Amritsar in the early hours of April 1, 1621. As the news spread at daybreak, Sikhs hurried to the presence of Guru Hargobind to offer their felicitations. The Guru himself went to see the child, accompanied by two of his Sikhs, Bidhi Chand and Jetha. As he set his eyes on him, he predicted auspiciously. In the words of the Garbilas Chhevin Patshaili, he said, "Of my five sons, he shall take the of five of Guru. He shall protect the weak and relieve their distress. This shall be his principal mark." Guru Hargobind called the child Tegh Bahadur, Mighty of Sword. The mother, Mata Nanaki, felt happy to hear her son so named. Much charity was distributed and the rejoicing continued for several days. Owing to a minor skirmish with a Mughal force, Guru Hargobind removed his family from Amritsar to the anonymity of a nearby village, called Jhabal. Tegh Bahadur was carried by Mother Nanaki in a palanquin. From Jhabal, Guru Hargobind travelled to Goindwal, sacred to theThird Guru. Goindwal was one of the important Sikh towns in the Punjab. Some other places then well known in Sikh geography were Khadur Sahib, sacred to the second Guru, Tarn Taran, Sri Hargobindpur and Kartarpur, all three founded by Guru Arjan dev, the Fifth Guru, Talwandi, birthplace of Guru Nanak, Dera Baba Nanak, Darauli and Kiratpur, founded by Guru Hargobind. Similarly, there were towns and villages made famous by the leading Sikh families who lived there. Some of the more prominent among these were Ramdas (Bhai Buddha), Sur Singh (Bhai Bidhi Chand), Bhai Rupa (Rup Chand), Kangar (Rai Jodh) and Baba Bakala (Bhai Mehra). As they reached Goindwal, Guru Hargobind, his family and Sikhs made ablutions in the baoli built by Guru Amar Das. Tegh Bahadur, then barely two, was bathed with the holy water. Ablutions were repeated the following morning before Guru Hargobind lett for Kartarpur. The family were left in Goindwal on the persuasion of Baba Sundar, great- grandson of Guru Amar Das. Upon his return to Amritsar, Guru Hargobind recalled the family from Goindwal. 146 As says the Sri Gur Pratap Suraj Granth, four of the Guru's sons greeted their father by touching his feet. The youngest, Tegh Bahadur, arrived carried on her arms by his sister, Bibi Viro. Tegh Bahadur was brought up in the approved Sikh style. As a young boy, he was placed under the teaching of Bhai Buddha and Bhai Gurdas. The former supervised his training in archery and horsemanship and the latter taught him the old classics. Tegh Bahadur made rapid progress and showed early promise of mastery in both fields. He also gave evidence of a deeply mystical temperament by his prolonged spells of seclusion and contemplation. This strain of his genius is best expressed in his superbly sublime poetry preserved in the Guru Granth. The father's favourable prophecies continued. Mother Nanaki, though pleased inwardly, often wondered how Tegh Bahadur, quiet and humble and devoid of all ambition, would attain the rank Guru Hargobind had predicted for him. But there was no doubt that he was his father's favourite and that mighty events awaited him. To quote the Sri Gur Pratap Suraj Granth, "Tegh Bahadur visited Guru Hargobind but occasionally; yet he received more consideration than anyone else. Usually, he came but once in a month. He would step in softly with his eyes turned to the ground in modesty. Thus he would bow low to the Guru's feet. Guru Hargobind received his gentle son with words of affection and seated him sometimes by his side and sometimes lifted himup on to his knee... "But Mother Nanaki's perplexity was not abated. She knew that her son, Tegh Bahadur, maintained no contact with the masands, nor did he supervise the household. One day she directly questioned Guru Hargobind why he treated Tegh Bahadur with such attention. The Guru answered, 'I shall unlock the mystery for you. Tegh Bahadur can suffer what none other can. His forbearance is unsurpassed. He is master of many virtues. None else is there like him in the world. This is one reason which entitles him to acknowledgement. Second, a son will be born to him who will be mighty of limb and be the vanquisher of foe. He will take part in many a battle. He will excel in both valour and compassion. He will bring fame to the House of Guru Nanak, the world teacher."' The next several years were spent in Amritsar until it became time for Suraj Mall to marry. Tegh Bahadur joined his brother's wedding party and, in the description of the Gurbilas Chhevin Patshahi, he was escorted by the devout Bhai Bidhi Chand. At Suraj Mall's wedding which took place at Kartarpur on April 23, 1629, Bishan Kaur, one of the bride's guests, chose Tegh Bahadur for her own daughter. Confidentially she spoke to her husband, Lal Chand, "Handsome beyond words is the Guru's son. Though barely eight years old, far excelling is his fortune. Our own daughter is five. We must act quickly and waste no time." They took the proposal to Guru Hargobind. Bhai Gurdas was sent to Tegh Bahadur whose answer was characteristic. He gently said that he would abide by the word of his father. The same day, he was affianced to Gujari, daughter of Lal Chand and Bishan Kaur. In Amritsar, Mother Nanaki received him with redoubled joy. On February 4,1633, took place the marriage of Tegh Bahadur. Relations and Sikhs congregated in Kartarpur from Goindwal, Khadur, Amritsar, Mandiali, Batala, Kangar, Bhai Rupa, Malla, and other places. Tegh Bahadur was dressed in yellow for the occasion. He wore a wreath on his forehead and an ornamented umbrella was 00unfolded over him. In deference to an old Punjabi scruple, the party dispensed with carriages and preferred to walk owing to the fact that the bride belonged to their own town. In the words of Bhai Santokh Singh, "Most splendid looked Tegh Bahadur. Both men and women felt fascinated by his looks. He was tall like his father. Handsome as the moon was his face. He was long of limb and broad-chested...and he walked with gentle, graceful steps." "Like bridegroom like bride," says the Gurbilas Chhevin Patshahi. "Gujari is by destiny made worthy of Tegh Bahadur in every way." Old texts record that Tegh Bahadur took part in the battle of Kartarpur on April 26, 1635. This was the last major conflict his father, Guru Hargobind, had to engage in. According to the Sri Gur Pratap Suraj Granth, Tegh Bahadur, riding his horse, made bold sallies in all directions. Mata Nanaki and her daughter-in-law watched his feats of arms from the top of their house. When word was sent to him to retire, he, like his brothers, answered that it was not proper to turn one's back on the battlefield. Tegh Bahadur was then fourteen years old. After the battle of Kartarpur, Guru Hargobind, Nanak VI, went to live at Kiratpur. For Tegh Bahadur this meant nine years of uninterrupted happiness in the company of his father. As was his wont, "he remained always saturated in the remembrance of God and spoke but little." When his time came near, Guru Hargobind asked Nanaki to go and live in the village of Bakala. Guru Hargobind appointed his elder son, Guru Har Rai as next guru. Tegh Bahadur and his brothers were present at this occasion. Tegh Bahadur and his wife Mata Gujari ji shifted to Bakala. It was at Bakala when he heard about the passing away of Guru Har Rai and appointment of Guru Har Krishan as Nanak Eight. It was also at Bakala when he heard about his appointment as ninth guru through Makhan Shah and other Sikhs. Three successive visits were made to Kiratpur. On August 21,1664, Guru Tegh Bahadur went there to condole with Bibi Rup Kaur upon the passing away of her father, Guru Har Rai, and of her brother, Guru Har Krishan. The second visit was on October 15,1664, at the death on September 29, 1664, of Mata Bassi, mother of Guru Har Rai. A third visit concluded a fairly extensive journey through Majha, Malwa and Bangar districts of the Punjab. The first halt during this journey was at Amritsar, followed by halts at Tarn Taran, Khadur Sahib and Goindwal, all of long-standing sanctity in the Sikh tradition. Crossing the Beas and Sutlej rivers, Guru Tegh Bahadur arrived in the Malwa. He visited Zira and Moga and reached Darauli. He then sojourned in the Lakkhi Jungle, a desolate and sandy tract comprising mainly present-day districts of Bhatinda and Faridkot. According to the Guru kian Sakhian, Baisakhi of 1665 was celebrated at Sabo-ki Talwandi, now known as Damdama Sahib. This journey took Guru Tegh Bahadur up to Dhamdhan, near Jind, from where he returned to Kiratpur. On May 13,1665, Guru Tegh Bahadur went to Bilaspur, farther up in the hills. This was to attend the mourning for Raja Dip Chand of Bilaspur. He was accompanied on this journey by 147 his mother, Mata Nanaki, Mata Sulakkhni, widow of Guru Har Rai, Mata Hariji, wife of Suraj Mall, Bibi Rup Kaur, daughter of Guru Har Rai, and Dip Chand and Nand Chand, sons of Suraj Mall. The Dowager Rani Champa of Bilaspur offered to give the Guru a piece of land in her state. The Guru bought the site on payment of Rs 500. The land consisted of the villages of Lodhipur, Mianpur and Sahota. Here on the mound of Makhowal, Guru Tegh Bahadur raised a new habitation. The ground was broken on June 19, 1665, by Baba Gurditta Randhawa. Karahprasad was distributed after the ceremonies. The new village was named after Mother Nanaki. Chakk Nanaki later became famous as Anandpur Sahib. Like his predecessors since the days of Guru Hargobind, Guru Tegh Bahadur maintained the marks of worldly dignity. But he himself lived austerely. Sikh documents, or any other, make no mention of a clash with the ruling power having occurred during his time. yet by his teaching and by his prolonged travels across the country, he created a new energy and environment for Sikh living. He was especially sensitive to the peoples' suffering and taught them to be fearless. At Dhamdhan, Guru Tegh Bahadur was received by Bhai Daggo with exceeding joy . He put him up in the new house he had constructed. The Guru showered his blessings upon him: "For meeting me with presents, milk shall abound in thy house. Minister to the Sikhs and devotees, and remain with us during our stay in this place." Bhai Pheru was another of the Sikhs who unremittingly served the Guru and the Sikhs. He was so thoroughly devoted to his duty that he never allowed himself leisure to open his big turban and comb his hair. Guru Tegh Bahadur conferred upon him the penegyric: "Clean is thy beard, Bhai Pheru; durable is thy devotion; virtuous are thy actions; thou shalt be reckoned of consequence in the world. The Guru is a sacrifice unto thee, Bhai Pheru!" The festival of Divali brought to Dhamdhan Sikhs from far-off places.Guru Tegh Bahadur answered his wish an .They felt blessed by a sight of the Guru and faithfully received his instruction. On November 8, 1665, Guru Tegh Bahadur reached Delhi. Rani Pushpa Devi of Amber was his host. Her family had reverenced the House of Guru Nanak since the days of the Sixth Guru, and her son, Kanwar Ram Singh, now attended upon the holy guest. Further journey lay through Mathura, Agra, Allahabad, Banaras and Sasaram. The Guru was drawn to Sasaram by the love of a Sikh, called Phaggo. Phaggo was convinced in his heart that the Guru would respond to his devotion and had, in anticipation of a visit, built a new house with a high entrance. His wish was that the Master should ride into the premises without having to dismount his horse. He cleaned the house every day and locked it, for he had vowed not to live in it until the Guru had visited it. Top 148 4.b.10 Guru gobind singh ji Guru Gobind Singh Ji WAHO WAHO GOBIND SINGH AAPE GUR CHELA.....Guru Gobind Singh Ji The tenth and the last Guru or Prophet-teacher of the Sikh faith, was born Gobind Rai Sodhi on Poh 7, 1723 sk/22 December 1666 at Patna, in Bihar. His father, Guru Tegh Bahadur, the Ninth Guru, was then travelling across Bengal and Assam. Returning to Patna in 1670, he directed his family to return to the Punjab. On the site of the house at Patna in which Gobind Rai was born and where he spent his early childhood now stands a sacred shrine, Takht Sri Harimandar Sahib, one of the five most honoured seats of religious authority (takht, lit. throne) for the Sikhs. Gobind Rai was escorted to Anandpur (then known as Chakk Nanaki)on the foothills of the Sivaliks where he reached in March 1672 and where his early education included reading and writing of Punjabi, Braj, Sanskrit and Persian. He was barely nine years of age when a sudden turn came in his life as well as in the life of tile community he was destined to lead. Early in 1675, a group Kashmiri Brahmans, drivels to desperation by the religious fanaticism of the Mughals General, Iftikar Khan, visited Anandpur to seek Guru Tegh Bahadur's intercession . As the Guru sat reflecting what to do, young Gobind Rai, arriving there in company with his playmates, asked Why he looked so preoccupied. The father, as records Kuir Singh in his Gurbilas Patshahi 10, replied, Grave are the burdens the earth bears. She will be redeemed only if a truly worthy person comes forward to lay down his head. Distress will then be expunged and happiness ushered in." "None could be worthier than yourself to make such a sacrifice," remarked Gobind Rai in his innocent manner. Guru Tegh Bahadur soon aftenwards proceeded to the imperial capital, Delhi, and courted death on 11 November 1675. Guru Gobind Singh was formally installed Guru on the Baisakhi day of 1733 Bk/29 March 1676 In the midst of his engagement with the concerns of the community, he gave attention to the mastery of physical skills and literary accomplishment. He had grown into a comely youth spare, lithe of limb and energetic. He had a natural genius for poetic composition and his early years were assiduously given to this pursuit. The Var Sri Bhagauti Ji Ki, popularly called Chandi di Var. written in 1684, was his first composition and his only major work in the Punjabi language. The poem depicted the legendary contest between the gods and the demons as described in the Markandeya Purana . The choice of a warlike theme 149 for this and a number of his later compositions such as the two Chandi Charitras, mostly in Braj, was made to infuse martial spirit among his followers to prepare them to stand up against injustice and tyranny. Much of Guru Gobind Singh's creative literary work was done at Paonta he had founded on the banks of the River Yamuna and to which site he had temporarily shifted in April 1685. Poetry as such was, however, not his aim. For him it was a means of revealing the divine principle and concretizing a personal vision of the Supreme Being that had been vouchsafed to him. His Japu and the composition known as Akal Ustati are in this tenor. Through his poetry he preached love and equality and a strictly ethical and moral code of conduct. He preached the worship of the One Supreme Being, deprecating idolatry and superstitious beliefs and observances. The glorification of the sword itself which he eulogized as Bhaguati was to secure fulfilment of God'sjustice. The sword was never meant as a symbol of aggression, and it was never to be used for self-aggrandizement. It was the emblem of manliness and self-respect and was to be used only in self-defence, as a last resort. For Guru Gobind Singh said in a Persian couplet in his Zafarnamah: When all other means have failed, It is but lawful to take to the sword. During his stay at Paonta, Guru Gobind Singh availed himself of his spare time to practise different forms of manly exercises, such as riding, swimming and archery. His increasing influence among the people and the martial exercises of his men excited the jealousy of the neighbouring Rajpat hill rulers who led by Raja Fateh Chand of Garhval collected a host to attack him. But they were worsted in an action at Bhangam, about 10 km northeast of Paonta, on 18 Assu 1745 sk/18 September 1688. Soon there after Gura Gobind Singh left Paonta and returned to Anandpur which he fortified in view of the continuing hostility of the Rajput chiefs as well as of the repressive policy of the imperial government at Delhi. The Gura and his Sikhs were involved in a battle with a Mughal commander, Alif Khan, at Nadaun on the left bank of the Beas, about 30 km southeast of Kangra, on 22 Chet 1747 Bk/20 March 1691. Describing the battle in stirring verse in Bachitra Natak, he said that Alif Khan fled in utter disarray "without being able to give any attention to his camp." Among several other skirmishes that occurred was the Husaim battle (20 Februaly 1696) fought against Husain K an, an imperial general, which resulted in a decisive victory for the Sikhs. Following the appointment in 1694 of the liberal Prince Muazzam (later Emperor Bahadur Shah) as viceroy of northwestern region including Punjab, there was however a brief respite from pressure from the ruling authority. In 1698, Guru Gobind Singh issued directions to Sikh sangats or communities in different parts not to acknowledge masands, the local ministers, against whom he had heard complaints. Sikhs, he instructed, should come to Anandpur straight without any intermediaries and bring their offerings personally. The Guru thus established direct relationship with his Sikhs and addressed them as his Khalsa, Persian term used for crown-lands as distinguished from feudal chiefs. The institution of the Khalsa was given concrete form on 30 March 1699 when Sikhs had gathered at Anandpur in large numbers for the annual festival of Baisakhi. Gurb Gobind Singh appeared before the assembly dramatically on that day with a naked sword in hand and, to quote Kuir Singh, Gurbilas Patshahz 10, spoke: "Is there present a true Sikh who would offer his head to the Gura as a sacrifice?" The words numbed the audience who looked on in awed silence. The Gurb repeated the call. At the third call Daya Ram, a Sobti Khatri of Lahore, arose and humbly walked behind the Gura to a tent near by. The Gurb returned with his sword dripping blood, and asked for another head. At this Dharam Das, a Jat from Hastinapur, came forward and was taken inside the enclosure. Gura Gobind Singh made three more calls. Muhkam Chand, a washerman from Dvarka, Himmat, a water-carrier from Jagannath puri, and Sahib Chand, a barber from Bidar (Karnataka) responded one after another and advanced to offer their heads. All the five were led back from the tent dressed alike in saffron-coloured raiment topped over with neatly tied turbans similarly dyed, with swords dangling by their sides. Guru Gobind Singh then introduced khande da pahul, i.e. initiation by sweetened water churned with a double-edged broad sword (khanda). Those five Sikhs were the first to be initiated. Guru Gobind Singh called them Panj Piare, the five devoted spirits beloved of the Guru. These five, three of them from the so-called low-castes, a Ksatriya and a Jatt, formed the nucleus of the self-abnegating, martial and casteless fellowship of the Khalsa. All of them surnamed Singh, meaning lion, were required to wear in future the five symbols of the Khalsa, all beginning with the letter K the kes or long hair and beard, kangha, a comb in the kes to keep it tidy as against the recluses who kept it matted in token of their having renounced the world, Kara, a steel bracelet, kachch, short breeches, and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in one God and to consider all human beings equal, irrespective of caste and creed. Guru Gobind Singh then himself received initiatory rites from five disciples, now invested with authority as Khalsa, and had his name changed from Gobind Rai to Gobind Singh. "Hail," as the poet subsequently sang, "Gobind Singh who is himself Master as well as disciple." Further injunctions were laid down for the Sikhs. They must never cut or trim their hair and beards, nor smoke tobacco. A Sikh must not have sexual relationship outside the marital bond, nor eat the flesh of an animal killed slowly in the Muslim way (or in any sacrificial ceremony). These developments alarmed the casteridden Rajput chiefs of the Sivalik hills. They rallied under the leadership of the Raja of Bilaspur, in whose territory lay Anandpur, to forcibly evict Guru Gobind Singh from his hilly citadel. Their repeated expeditions during 1700-04 however proved abortive . They at last petitioned Emperor Aurangzeb for help. In concert with contingents sent under imperial orders by the governor of Lahore and those of the faujdar of Sirhind, they marched upon Anandpur and laid a siege to the fort in Jeth 1762 sk/May 1705. Over the months, the Guru and his Sikhs firmly withstood their successive assaults despite dire scarcity of food resulting from the prolonged blockade. While the besieged were reduced to desperate straits, the besiegers too were chagrined at the tenacity with 150 which the Sikhs held out. At this stagy the besiegers offered, on solemn oaths of Quran, safe exit to the Sikhs if they quit Anandpur. At last, the town was evacuated during the night of Poh suds 1, 1762 sk/5-6 December 1705. But soon, as the Guru and his Sikhs came out, the hill monarchs and their Mughal allies set upon them in full fury. In the ensuing confusion many Sikhs were killed and all of the Guru's baggage, including most of the precious manuscripts, was lost. The Guru himself was able to make his way to Chamkaur, 40 km southwest of Anandpur, with barely 40 Sikhs and his two elder sons. There the imperial army, following closely on his heels, caught up with him. His two sons, Ajit Singh (b. 1687) and Jujhar Singh (b. 1691) and all but five of the Sikhs fell in the action that took place on 7 December 1705. The five surviving Sikhs bade the Guru to save himself in order to reconsolidate the Khalsa. Guru Gobind Singh with three of his Sikhs escaped into the wilderness of the Malva, two of his Muslim devotees, Gani Khan and Nabi Khan, helping him at great personal risk. Guru Gobind Singh's two younger sons, Zorawar Singh (b. 1696) and Fateh Singh (b.1699), and his mother, Mata Gujari, were after the evacuation of Anandpur betrayed by their old servant and escort, Gangu, to the faujdar of Sirhind, who had the young children executed on 13 December 1705. Their grandmother died the same day. Be friended by another Muslim admirer, Ral Kalha of Raikot, Guru Gobind Singh reached Dina in the heart of the Malva. There he enlisted a few hundred warriors of the Brar clan, and also composed his famous letter, Zafarnamah or the Epistle of Victory, in Persian verse, addressed to Emperor Aurangzeb. The letter was a severe indictment of the Emperor and his commanders who had perjured their oath and treacherously attacked him once he was outside the safety of his fortification at Anandpur. It emphatically reiterated the sovereignty of morality in the affairs of State . Top 4.c Fast facts . Fast Facts 151 152 153 154 4.c.1 Guru nanak dev ji Guru Nanak Dev Ji 155 Father Kalyan Das Ji Mother Tripta Ji Date Of Birth 10/20/1469 Place Of Birth Talwandi (Pak) Nankana Sahib Wife Sulakhni Ji Children Sri Chand ji & Lakhmi das ji Age, Year & Time At Gur Gadhi Parkash, 70 years Regimes Behal, Sakander, Babar, Hamanyu & Ibrahim Lodhi Contribution of Banies Jap Ji, Sidh Goshat, Sodar, Sohala, Arti Onkar, Asa Di Var, Malar & Madge Di Var, Patti Baramaha. Total 947 Shabads in 19 Rags Age 70 Years Jyoti-Jot Day 05/07/1539 Jyoti Jot Place Kartar pur 4.c.2 Guru angad dev ji Guru Angad Dev JI 156 Father Pheru Mal Ji Mother Daya Kaur Ji Date of Birth 03/31/1504 Place of Birth Mate Ki Saranh, Ferozpur Wife Khivi Ji Children Dassu Ji, Dattu Ji, Bibi Amro Ji & Alakhi Ji Age, Year & Time At Gur Gadhi 09/07/1539, 12 Years & 9 Months Regimes Humanyu, Sher Shah Suri & Islam Shah Suri Contribution of Banies 63 Salok in Waran Age 48 Joti-Jot Day 03/29/1552 Joti Jot Place Khandur Sahib 157 4.c.3 Guru amar das ji Guru Amar Das Ji Father Tej Bhan ji Mother Lachmi ji Date of Birth 04/05/1479 Place of Birth Basarke, Amritsar Wife Tamo ji Children Mohan ji, Mohri ji, Bibi Dani ji & Bibi Bhani ji Age, Year & Time At Gur Gadhi 03/26/1552, 22 Years & 6 Months Regimes Feroz Shah, Mehamand Adal, Hamanyu & Akbar Contribution of Banies Anand Sahib, 869 Shabad, Salok, Chands in 17 Ragas Age 95 Jyoti-Jot Day 09/01/1574 Jyoti Jot Place 158 4.c.4 Guru ram das ji Guru Ram Das Ji 159 Father Har Das ji MOTHER Daya Kaur ji DATE OF BIRTH 09/24/1534 PLACE OF BIRTH Chuna Mandi, Pakistan WIFE Bhani ji CHILDREN Prithi Chand, Maha Dev & Arjan Dev ji AGE, YEAR & TIME AT GUR GADHI 08/30/1574, 7 Year REGIMS Akbar CONTRIBUTION OF BANIES 638 Shabad, Salok & Chand etc. AGE 47 JOYTI-JOT DAY 09/01/1581 JOYTI JOT PLACE Govindwal 4.c.5 Guru arjan dev ji Guru Arjan Dev Ji 160 Father Guru Ram Das Ji MOTHER Bhani ji DATE OF BIRTH 04/15/1563 PLACE OF BIRTH Govindwal, Amritsar WIFE Ganga Ji CHILDREN Har Gobind Sahib Ji AGE, YEAR & TIME AT GUR GADHI 09/01/1581, 25 year REGIMES Akbar & Jahangir CONTRIBUTION OF BANIES Sukhmani Sahib, BarahMaha, Bava Akhri & 2312 Shabads in 30 Rags AGE 43 JYOTI-JOT DAY 05/30/1606 JYOTI JOT PLACE Lahore 4.c.6 Guru har gobind ji Guru Har Gobind Ji 161 Children Gurdita Ji, Ani Rai, Tegh Bahadur, Atal Rai, Suraj Mal & Bibi Viro Ji Age, Year & Time At Gur Gadhi 05/25/1606, 38 Year Regimes Jahagir & Shah Jahan Contribution of Banies None Age 49 Jyoti-Jot Day 03/02/1644 Jyoti Jot Place Kiratpur Sahib 4.c.7 Guru har rai ji Guru Har Rai Ji 162 Father Baba Gurdita Ji Mother Nihal Kaur Ji Date of Birth 01/16/1630 Place of Birth Kiratpur Sahib, Ropar Wife Ram Kaur Ji, Krishan Kaur ji Children Ram Rai Ji & Harkrishan Sahib Ji Age, Year & Time At Gur Gadhi 03/08/1644, 17 Years and 6 Months Regimes Shah Jahan & Aurangjeb Contribution of Banies None Age 32 Jyoti-Jot Day 10/06/1661 Jyoti Jot Place Kiratpur Sahib 4.c.8 Guru har krishan ji Guru Har Krishan Ji 163 Father Guru Har Rai Ji Mother Krishan Kaur ji Date of Birth 01/07/1656 Place of Birth Kiratpur Sahib, Ropar Wife None Children None Age, Year & Time At Gur Gadhi 10/06/1661, 2 year and 6 months. Regimes Aurangjeb Contribution of Banies None Age 8 Jyoti Jot Day 03/30/1664 Jyoti Jot Place Delhi 4.c.9 Guru teg bahadur ji Guru Teg Bahadur Ji 164 Father HarGobind Sahib Ji Mother Nanki Ji Date of Birth 04/01/1621 Place of Birth Amritsar Wife Gujri Ji Children Gobind Singh Ji Age, Year & Time At Gur Gadhi 03/20/1665, 10 Year and 6 Months Regimes Aurangzeb Contribution of Banies 115 Shabads & Shaloks Age 54 Jyoti Jot Day 11/11/1675 Jyoti Jot Place Delhi 165 4.c.10 Guru gobind singh ji Guru Gobind Singh Ji 166 Father Guru Tegh Bahadur Ji Mother Gujri Ji Date of Birth 12/22/1666 Place of Birth Patna Sahib Wife Mata Sundari Ji Children Ajit Singh, Jujhar Singh, Jorawar Singh & Fateh Singh Age, Year & Time At Gur Gadhi 11/11/1675, 33 Year Regimes Aurangjeb, Bahadur Shah Contribution of Banies Jap Sahib, Akal Ustat, Chopai, War Shri Bhagoti, Vachitar Natak, Chobis Avtar Chandi, Charitar, Shastar Nam Mala (Dasam Granth) Age 42 Jyoti Jot DAY 10/07/1708 Jyoti Jot Place Nanded 4.c.11 Guru granth sahib ji Guru Granth Sahib Ji 167 Compiled by Siri Guru Arjan Dev Ji in 1604 A.D. Total numbers of hymns 5867 Total numbers of pages 1430 Total numbers of Ragas 31 First Prakash October 16, 1604 A.D. at Harimandar Sahib, Amritsar. First Granthi Baba Buddha Ji (1506-1630 A.D.) Final Shape The final shape to Guru Granth Sahib was given by Guru Gobind Singh at Damadama Sahib in Panjab during 1705-1706 A.D. Succession to Gurugaddi On October 7, in the year 1708 A.D. before his departure from the world Guru Sahib instructed the Sikhs as to rever Siri Guru Granth Sahib Ji as (their) Puran Guru Contributors Gurus Sri Guru Nanak Dev Ji Sri Guru Amar Das Ji Sri Guru Arjan Dev Ji Sri Guru Gobind Singh Ji Sri Guru Angad Dev Ji Sri Guru Ram Das Ji Sri Guru Tegh Bahadur JI Bhagatas Jai Dev (b. 1170 A.D.) l Shaikh Farid (1173-1266 A.D.) Trilochan (b. 1267 A.D.) Namdev (b. 1270 A.D.) Sadhana (b. 13th Century A.D.) Ramanand (b. 1359 A.D.) Kabir (1398-1494 A.D.) Dhana (b. 1415 A.D.) Pipa (b.1425 A.D.). Sain (b.15th Century A.D.). Ravi Das (b.15th Century A.D.) Bhikhan (d. 1574 A.D.). Sur Das (b. 1529 A.D.) Minstrels and Bards Bhai Mardana (b. 15th-16th Century A.D.) Sundar (1560-1603 A.D.) Kal, Kalsahar, Tal, Jalap, Jal, Kirat, Sal, Bhalah, Nalah, Bhikkh, Jalan, Das, Gyand, Sewak, Mathura, Bal, Haribans, Satta & Rai Balvand 168 4.d. Ethics Ethics 169 Ethics is a science of morals. Ethics deal with the problems of right conduct and is of great importance in Sikhism. The basic source of the Sikh ethics and moral is found in Sri Guru Granth Sahib, compositions of Bhai Gurdas, Bhai Nand Lal and Rehet Namas. The Sikh Rehet Maryada issued by the SGPC in Amritsar is a description of sikh ethics. The code emphasize on pravtice of godly qualities so that the devotee may become Godlike. It stresses the need of truthful life and spiritual living in order to train the body, speech & mind. It is the duty of every Sikh to make an honest living, share the earnings with the less fortunate and do selfless service to humanity. Here are some of the main principles on which Sikh Ethics are based: Oneness of God Sikhism believes in one God who is the Creater, Sustainer and Degenerator of the whole world. Equality and brotherhood of man. Sikhism believes that the race of mankind is one. Men and Women are equal. women is not seuctress or a hindrance. She is not an imperfect human being. There should be khown discrimination on the basis of caste ,colour and creed. Bhagat Kabir say's,'clay is but the same,but Fashioner has fashioned it in various ways.There is no fault with the vessel of clay nor is there any fault with the Potter.' Social Equality in Gurudwaras When asked who are superior, Hindus or Mislims, Guru Nanak Dev Ji replied 'without good deeds both will repent'. Equality is observed in Gurudwaras. The concept of Sangat and Pangat is living example of equality in Sikhism. No person is high or low because of caste or any other position. Women have right to perform service of Granthi These are some regions in the world which donot give equal status to women in religion. Guru Nanak Dev Ji and the successor Gurus fought against this injustice.As a result of the strong stand taken by the Gurus,Sikhism allows that anybody can function as a Granthi, even women. Sijh women have all the rights worship and perform religious services at all times in all Gurudwaras. Abolition of priesthood class Sikh Gurus rejected the idea that knowledge was the priviledge of a special class or the priesthood only. They propogated that any Sikh can perform the duties which were henceforth performed by the priesthood class. Selfless service in Gurudwaras Whosoever visits a Gurudwara and partakes in Langar, do Seva of cleaning the floors, utencils and cleaning of shoes, etc. voluntary service is a sign of humility. Cooperate Living Sikhs believe in giving Daswand(one-tenght of earnings). It is an instinct empathy for the poor, sick and needy. Selfless service and compassion for humanity is an ideal Sikh thought. Top 4.e. Scriptures Scriptures 170 BANI AMRIT KIRTAN TAV-PRASAD SAVAIYE VAARAN BHAI GURDAS JI SRI GURU GRANTH SAHIB JI 171 4.e.1 Bani Bani Bani is the term used by Sikhs to refer to various sections of the Holy Text that appears in their several Holy Books. The important Banis are listed below: Japji Sahib Jaap Sahib Sukhmani Sahib Rehras Sahib Chaupai Sahib Dasam Granth Mool Mantar Japji Sahib Japji Sahib consists of the Mool Mantra, a set of 38 hymns and a final Salok which appear at the very beginning of the Sri Guru Granth Sahib, the Holy Book of the Sikhs. It is regarded as the most important Bani or 'set of verses' by the Sikhs and is recited every morning by all practising faithful of this religion. The word ‘Jap’ means to ‘recite’ or ‘to ‘chant’. ‘Ji’ is a word that is used to show respect as is the word ‘Sahib’. This Bani was composed by the founder of the faith, Sri Guru Nanak Dev Ji who was the first of ten human Gurus of this faith. The Ten Gurus of Sikhism were responsible for the creation of this faith which was took place over period 1469 to 1708 - a period of about 239 years. At the point when the last of these Gurus departed this Earth, the Guruship was passed to the Sikh Holy Book, the SGGS. The Sikh treat the SGGS as a living Guru and the respect shown for the Shabad or ‘Message of the Gurus’ is unique in the religion. Top 172 Jaap Sahib Jaap Sahib is the morning prayer of the Sikhs. The Prayer or Bani was complied by the tenth Sikh Master, Guru Gobind Singh. This Bani is one of 5 Banis that the Baptised Sikh must recite everyday. The Jaap Sahib is the first Bani of the Dasam Granth, which is the second most holy book of the Sikhs and which was compiled entirely by the tenth master. Top Sukhmani Sahib Sukhmani Sahib is the name given to the set of hymns divided into 24 sections which appear in the Sri Guru Granth Sahib, the Sikh Holy Scriptures on page 262. Each section, which is called an Ashtpadi, consists of 8 hymns per Ashtpadi. The word Sukhmani literally means Peace in your mind. This set of Hymns or Bani is very popular among the Sikhs, who frequently recite it in their places of worship called Gurdwaras and at home. The full recital takes about 90 minutes and is normally undertaken by everyone in the congregation. According to Sikh doctorine, this Bani is believed to bring peace to one's mind and compoundly peace to the world. This set of 192 hymns were compiled by the fifth Sikh Guru, Guru Arjan Dev Ji. Below are a few translated quotes from this Bani: Ashtpadi 1: Meditate, meditate, by meditate peace is found. Antagonism and dispute are dispelled from your body. Meditate and Praise the One who pervades the whole Universe. Countless people, in so many ways, chant your Name. The Vedas, the Puraanas and the Simritees, the purest of utterances, All say the same Word for the One Lord. That one, in whom a minute of you dwells - their praises cannot be recounted. Those who yearn only for the blessing of Your Sight - Nanak: save me along with them! Top 173 Rehras Sahib Recite after you've worked hard and feel tired. It adds energy to your being. It covers your business actions and living environments. It helps you when you are physically weak, weak in money, property and earthly matters; when you feel hopeless, unsuccessful or worthless. Bayntee Chaopaee is Guru Gobind Singh's personal prayer for protection and is to liberate the soul. Related to water element. Top Chaupai Sahib Chaupai is the short name for the Sikh prayer or Gurbani whose full name is Kabiobach Bainti Chaupai. It is a hymn compiled by the tenth Sikh Guru - Guru Gobind Singh. This hymn is also a sub-section of the main evening prayers of the Sikhs called Rehras. The Chaupai is part of the second most important Sikh Holy Book called the Dasam Granth. Below are the beginning 4 parts of 25 of this prayer: Kabiyo Baach Bayntee. Chaupa-ee Please guard us with Your Hands. All my heart's desires are fulfilled. My mind is focused on Your Feet. Sustain us as Your Own.(1) Destroy all our enemies. With Your Hands protect me. In Bliss remains my household, servants, sikh, O Creator! (2) Give me your personal protection. Restrain all my adversaries, Today. You’ve Fulfilled my Wishes. My Thirst for Your Worship grows(3) Leaving You, may I never worship another. All my needs, I get from You. You save my Sikhs & Devotees. One-by-One you demolish my foe (4) Top Dasam Granth The Dasam Granth is a holy book of Sikhism composed by 10th Sikh Guru, Guru Gobind Singh. Guru Gobind Singh, the Tenth Sikh Guru, significantly shaped the Sikh Panth and helped instil in the oppressed people of Punjab the discipline and spirit to fight against the tyranny of their Mughal rulers. There has been considerable controversy surrounding some of the writings attributed to him, with the suggestion being made that they fail to fit into some aspects of the Sikh religion. M.A. McAuliffe, a British officer, was mainly responsible was seeding the question, with an effort to separate Sikhs from Hindus. 174 From 1892 to 1897, scholars assembled at Akal Takht, Amritsar, to study the various printed Dasam Granths and prepare the authoritative version. They concluded that the Dasam Granth was entirely the work of Guru Gobind Singh. Further reexaminations and reviews took place in 1931, under the ageis of The Darbar Sahib Committee of the Shiromani Gurdwara Prabandhak Committee. It vindicated the earlier conclusion and its findings have since been published. On February 20th, 2000, at Gobind Sadan, His Holiness Baba Virsa Singh released the first complete Punjabi translation of the writings of Guru Gobind Singh, plus other scholarly works about the life and teachings of Guru Gobind Singh. Gurbani such as 'Chandi Di Var' were recited from the Dasam Granth before major battles to bolster the Sikh warriors with inspired courage. Top Mool Mantar The Mool Mantar is the most important composition contained within the Guru Granth Sahib; it is the basis of Sikhism. Its importance is emphasised by the fact that it is the first composition to appear in the Granth and that it appears before the commencement of most of the Raags within the Granth. The Mool Mantar is said to be the first composition uttered by Guru Nanak upon enlightenment at the age of 30. Being the basis of Sikhism it encapsulate the entire theology of Sikhism, and as a result, it is also the most difficult composition to fully understand. The proceeding Japji Sahib and the rest of the Guru Granth Sahib totalling 1430 pages, are efforts to explain that which is contained within the Mool Mantar. The Mool Mantar (English translation): God is One, without opposition. He is the creator, True is His Name, The doer of all that is manifest, He is without fear, He is without enmity, Timeless is His form, Beyond Births and Deaths, Self-Existent, Realised by the grace of the Guru, Meditate on this Name, True before the Ages, True at the start of the Ages, True now, Sri Guru Nanak Dev Ji says He shall be true in the future. The English translation uses 'he' when referring to God. Sikhism does not recognise God as being of either sex and the original Punjabi version reflects this by being without gender Top 175 4.e.2 Amrit kirtan Amrit Kirtan KIRTAN ~ 'A SECRET PASSAGE TO THE SOUL' Specific sounds and mantras are collectively chanted to music, guiding the awareness inward. The repetition of these chants (mantras) vitalize the pranic energy (life-force) in the breath, illuminating the passage to the Soul. Experience the transformation of 'Sound to Light' - 'Breath to Soul'. Amrit Kirtan is a collection of verses from Sri Guru Granth Sahib traditionally sung in the Sikh congregations. The poetry of the Sri Guru Granth Sahib is worthy of the highest consideration in singing the hymns. Music forms the basis of the rhythms and classification of the hymns of Sri Guru Granth Sahib. They follow a definite metrical system called raags. A raag in Indian classical music means a pattern of melodic notes. This form is not only used to preserve the originality of the composition, as the poetry written in this form is difficult to imitate, but more so to provide the divine experience through the medium of music and the sounds of God’s creation. The total number of ragas is 31. The gurus themselves invented some of those. Under each Raag, the hymns are arranged in different meters as Chaupadas and Ashtapadas; long poems include Chhands, Vars, and Bhagat verses. 176 An outstanding feature of the Guru Granth is the rescission and beauty of its prosody. Whilst a great deal of it is cast in traditional verse forms (e.g. shlokas and paudis), and could best be understood in the context of the well-known classical raags, several hymns and songs make use of popular folklore and meters (e.g. alahanis, ghoris, chands, etc.). The inner and integral relationship between music and verse has been maintained with scholarly rectitude and concern. The complete musicalization of thought was accomplished in a scientific and scholarly manner so that it makes for the unusually vigorous yet supple discipline of the Granth's own metrics and notations. The Guru Granth verses are often sung in a process known as kirtan. In this process true meaning is revealed directly to the Surat (consciousness and awareness) through cosmic vibrations. The body’s energetic vibrations from our voices bond us to the spiritual light of universal intelligence. As we chant the Granth’s verses the universe speaks to us in metaphoric images. The physical body of the singer experiences the essence of each word through the lightening energy in the brain and the calming vibrations in the body, all caused by the sound currents. They keep the mind to stay focused on the Word. They heal the physical body and cleanse inner thoughts. The sound waves of the Gurmat Raags connect the mind, body, and spirit by alignment of the physical, emotional, mental, and spiritual entities. They implant in the psyche the basis for both spiritual and mental growth. To see a Sikh congregation chant the sacred hymns in unison is to see massed spiritual energy bubble before your eyes. This is how the ordinary words change into the logos and become auspicious. A unique feature of much of the Sikh music lies in the fact that the texts therein present the teachings of the Gurus and a large number were composed simultaneously with the music. This dignified expression of faith comes out in its full impact in the gurdwara where its import and message may be fully realized by a devoted adherent to the faith. Even those who have no knowledge of the Sikh religion are impressed with the fresh and vital sounds of this music. Retention of the purity of form in performance as set down by the Gurus more than 400 years ago makes possible this remarkable impact today. In the congregation, kirtan only of Gurbani (Guru Granth’s or Guru Gobind Singh’s hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be a refrain. Guru Angad Dev Ji empasized the importance of Keertan in one's life in the following words: " Har keertan sune, Har keertan gaave. Tis jan dookh, nikat na aave." Thus Keertan becomes a medium or path which would eventually lead you to meet God Top 177 4.e.3 Tav-prasad savaiye Tav-Prasad Savaiye This is a short hymn of 10 stanzas. It is a part of Guru Gobind Singh ji's classic composition 'Akal Ustat' which means 'The praise of God'. In the last line of the 9th stanza, Guruji has declared that 'only those who love sincerely and honestly, realise God' Tav-Prasad Savaiye by Guru Gobind Singh Scrupulous Jains and hosts of Siddhs, ascetic yogis - I have seen them all. Warriors and demons, gods who drink amrit, devout believers in a multitude of doctrines. All these have I witnessed as I traveled the world, yet never a true follower of the Lord. Without the love and grace of God their devotion is trivial, worthless, lost. (1) Mighty elephants in gorgeous array, magnificently decked with gold; Thousands of horses nimbler than deer, their speed even swifter than the wind; Though their masters be powerful emperors, potentates before whom countless bow. In the end such greatness crumbles to nothing as barefoot they go on their way. (2) 178 They march victorious across the world, beating their drums in triumph. Their splendid elephants vibrantly trumpeting, their legion of thoroughbreds proudly neighing. Kings of the past, of the present, the future, their numbers beyond comprehending, Neglectful of worship, unmindful of God, they go to their ultimate home. (3) Pious bathing and acts of charity, disciplined lives and endless rites; Searching the scriptures, Hindu and Muslim; scanning the earth and the heavens above; Men who abstain from all food or from sex - ascetics unnumbered I have seen and I know. That though they be kings all their deeds are in vain if their lives have no place for the praises of God. (4) Seasoned troops in coats of mail, fearsome warriors with the strength to kill; Fiercely proud they stand their ground, steadfast in courage though mountains take flight; Assailing their enemies, crushing their foes, humbling the pride of their elephant hosts; They too must finally rise and depart, deprived of the grace of the Lord. (5) Boundless in courage and matchless in strength, men who unflinching will parry a sword; Despoiling a country, slaying its people, its elephant armies brought down to the dust; Forts destroyed by the might of their arms, the world subdued by the fear of their threats; Yet all are humbled by the Creator's power, beggars all in the presence of the Lord. (6) Deities and demons, the divine, the uncouth, repeating God's Name in the future as the past. All the creatures of the earth and sea resigned to his will in instant obedience; Praise for their virtue resounds afar, their evil deeds erased. The devout go forth with joy in the world as their enemies cry in helpless rage. (7) Masters of men, commanders of elephants, powerful rulers who bestride the world; Endlessly bathing, prodigious in charity, sitting bedecked as their marriages are made. All is futile, for even the gods, however exalted, must end in death. Only the humble who touch God's feet shall finally sunder the cycle of rebirth. (8) What benefit comes from endless meditation, from sitting like cranes with both eyes closed? One may piously bathe in all seven oceans and yet lose everything here and hereafter. Some spend their lives deep in the jungle, wasting their years in useless endeavor. Let all pay heed for I speak the truth: only they who love God can find him. (9) Some worship stones, borne on their heads; some hang lingams from their necks. Some claim that God dwells in the south, whilst other bow to the West. Some worship idols, foolishly ignorant; others put trust in the tombs of the dead. All are astray, seduced by false ritual; none knows the secret of God. (10) Top 179 4.e.4 Vaaran bhai gurdas ji Vaaran Bhai Gurdas ji Bhai Gurdas is considered the first interpreter of Gurbani. His writings are considered key to understanding the Sikh holy scriptures. He wrote 40 vars (ballads) and 556 kabits (both forms of Punjabi poetry). These writings are considered the best specimens of Sikh literature and philosophy. He also had the opportunity to be the scribe of Guru Granth Sahib or Adi Granth, the holiest Sikh scripture that was compiled by Guru Arjan Dev Ji, the fifth Sikh Guru, in 1604. The exact date of birth of Bhai Gurdas is not known but it is somewhere between 1543-1553 A.D. Bhai Gurdas became a Sikh under the kind influence of Guru Ram Das, the fourth Sikh Guru in 1579 AD. Bhai Gurdas was the cousin brother of Mata Bhani, the mother of Guru Arjan Dev Ji. Bhai Gurdas received his early education under the guidance of Guru Amar Das. Bhai Gurdas travelled to far away places like Agra, Lucknow, Burhanpur, and Rajasthan to spread Guru's word under the direction of Guru Amar Das. Bhai Gurdas came back to Punjab after Guru Ram Das left for heavenly abode. He had the opportunity to study and observe Sikhism closely in the company of Guru Arjan Dev Ji. Bhai Gurdas also played a key role in the construction of the Harimandir Sahib (Golden Temple Amritsar). This was a very difficult time for the fifth 180 Guru as his own brother Pirthi Chand was very jealous of him. At the same time the Muslim ruler Jahangir had become jealous of growing popularity of Sikhism and Guru Arjan Dev Ji. He wanted to put an end to it. This was a period of great challenges and difficulties for the Sikhs. Bhai Gurdas was the first custodian of the Akal Bunga (Akal Takhat Sahib). Baba Buddha Ji was the first Granthi of the Harimandir Sahib. During the time of Guru Har Gobind Sahib, Bhai Gurdas went to many far away places like Kabul, Kanshi, Banaras, to spread the message of the Guru. The Sikh congregation was so impressed by Bhai Gurdas they that erected a Gurdwara in his memory in Kabul. Bhai Gurdas passed away some time between 1629 and 1637 AD at Goindwal. Guru Har Gobind Sahib personally cremated his body. Bhai Gurdas had the good fortune to have had the the company of four Gurus. Bhai Gurdas's Contribution to Sikh Literature Scribe of Guru Granth Sahib The compilation of Guru Granth Sahib was completed in 1601. It took almost 11 years to complete this task. Bhai Gurdas not only wrote the Adi Granth as dictated by Guru Arjan Dev, he also supervised the writings of four other scribes, namely Bhai Haria, Bhai Sant Das, Bhai Sukha and Bhai Manasa Ram who were writing arious Sikh scriptures. Bhai Gurdas was not only an interpreter of Sikh scriptures and preacher of Sikhism, he was a walking encyclopaedia of Sikhism. Bhai Gurdas was a great scholar of Persian and Sankrit and of comparative religion. He was a poet of superb beauty. His most famous compositions are Vars, (Punjabi ballads, 40 in number). Bhai Gurdas as a Sikh Historian Bhai Gurdas has documented the Sikh history in his writings and has solved some of the historical riddles about Guru Nanak Dev's visit to Mecca, Medina, and other parts of the world: Fir Baba gaya Baghdad no bahar jae kiya asthana | Ek Baba Akal roop, dooja rababi Mardana | Then Baba (Guru Nanak Dev Ji) went to Baghdad and camped outside the city. In addition to Baba Nanak, who was a Divine personality, Mardana, the musician also went along. Bhai Gurdas's Account of Martyrdom of Guru Arjan Dev Guru Arjan Dev was martyred as per orders of emperor Jahangir on May 30, 1606. Jahangir wrote in his Tuzak-i-Jahangiri only 20 days after the martyrdom of Guru Arjan Dev that he ordered his execution. Bhai Gurdas had documented the martyrdom of Guru Arjan Dev as follows: Rehnde Gur dariayo vich, meen kuleen het nirbani | Darsan dekh patang jio(n) joti andar jot samani | Sabad surat(i) liv mirg jio, bhirh payee chit avar na jani | Gur Arjan vith(u) kurbani | (Bhai Gurdas, Var 24) To achieve martyrdom, Guru Arjan Dev ji immersed in the God-like ocean like a fish. The Guru merged into the heavenly light like the moth that immolates itself after seeing the light. .. I sacrifice my life to Guru Arjan. Salutation to the Guru who blessed us with the mantra of of the True Name and emancipated us, ferrying us across the Sea of material existence. Top 182 4.e.5 Guru granth sahib ji BOUNDLESS SCRIPTURE OF GURU GRANTH SAHIB The Guru Granth Sahib is a sacred scripture of the world and is the Eternal Guru of the Sikhs. Because it is a scripture suitable of a universal religion, many world class philosophers and holy men consider it a unique treasure and a noble heritage for all humankind. Because, it is the Guru of the Sikhs, its adoration or veneration is an article of faith with the Sikhs. In the year 2004, the world will celebrate the Quad- Centennial of the Granth’s First Compilation. In 2008, the Sikhs will celebrate the Tercentennial of the Canonization of the Granth as the Sri Guru Granth Sahib. The sacred verses of Sri Guru Granth Sahib are called Gurbani, which means the Guru's word or the song messages enshrined in Sri Guru Granth Sahib. In Sikhism, the Guru is the 'Wisdom of the Word' and not a human or a book. God revealed the Word through the holy men and women from time to time, and the most recent revelations were entered in the text of Sri Guru Granth Sahib. To the Sikhs, any scripture not included in the Guru Granth is unacceptable as the Guru’s word or authority behind their theology, and it is not allowed to be recited, sung, or discussed in Sikh congregations with only exception for the compositions of Guru Gobind Singh, Bhai Gurdas and Bhai Nand Lal. These were considered to elucidate the Guru Granth verses. Those who explain the scripture or teach the doctrines contained in the scripture are respected as teachers, granthi, missionaries, saints or enlightened souls in the Sikh religion. The Sikhs regard Sri Guru Granth Sahib as a complete, inviolable and final embodiment of the message for them. There is to be no word beyond the Word. And that's how their last guru, Guru Gobind Singh, spoke to the congregation on October 20, 1708 shortly before his ascension. 183 "Those who desire to behold the Guru should obey the Granth Sahib. Its contents are the visible body of the Guru." Sri Guru Granth Sahib contains hymns of 36 composers written in twenty-two languages employing a phonetically perfected Gurmukhi script on 1430 pages in 511,874 words, 1,720,345 characters, and 28,534 lines. It has been preserved in its original format since its last completion by Guru Gobind Singh in 1705 It is well known that religious institutions protect themselves from erosion by enshrining their tenets and doctrines in some tangible form. The best and the most modern form of preserving the doctrinal purity today is the use of printed media and electronic storage. At the time of the Granth’s compilation, the Sikh gurus could make use of only handwritten books,

and they used this medium wisely. If available, all of the founders and the followers of great religions would have liked to compile one volume of their scriptures, as the Sikh gurus did, to preserve their scriptures for posterity. Guru Granth was composed in poetry perhaps to both prevent alterations or adulterations, and to reach out to human heart. According to some writers, “its power is the power of the puissant and winged word, and no exegesis or commentary or translation can ever convey the full beauty of its thought and poetry.” Further, poetry can be left to the culture and the times that follow to best interpret the message. Thus the Guru Granth incorporates all of the features to place it alongside the world's greatest scriptures. Besides, this is the only scripture which in spite of its interfaith nature was dictated, edited, proof-read, and signed for authenticity by the founders of the faith in their life time. These unique features helped preserve the Sikh religion throughout the numerous onslaughts it endured over the period of five centuries. The Granth proved to be a sufficiently foolproof means for continuously providing safeguard against adulteration and extinction of the Sikh religion for centuries to come.

The fifth Sikh Guru, Arjan Dev first compiled the Guru Granth in I604 in the city of Amritsar. Guru Gobind Singh prepared the second edition, which he completed at Damdama, a town in the State of Punjab in India in 1705. Since then, his authorized version has been transcribed and printed numerous times; it always conforms to Damdama edition in every respect. More recently the text in its original font is available electronically on many web sites for every one to have free access. In addition to the edition in original Gurmukhi script, the Guru Granth on the web is available in Hindi, Sindhi, and roman English transliterations. Whereas translations in English,French, Spanish, Punjabi, Hindi, Sindhi and German are already available, those in Thai, Urdu, Hebrew and many Indic languages are in preparation.

The Granth compiled by Guru Arjan contained the hymns of the first five Gurus along with most of the saints and holy men of medieval India and the Far East. He installed this scripture in the Sikhs’central shrine, Hari Mandar, at the City of Golden Temple in 1604. Later, this copy was taken into possession by guru’s rivals who would not wish to share it freely with the mainstream Sikhs. Guru Gobind Singh took upon himself to recreate the entire Granth. He dictated to a Sikh scholar, Bhai Mani Singh, all verses he considered revealed including the hymns written after Guru Arjan. It took him nearly five years at Anadpur Sahib and Damdama Sahib to complete this project in 1705. He founded Dandama town to immortalize this occasion. On October 20, 1708 Guru Gobind Singh gave his final sermon that conferred permanent gurudom on the Damdama version of the Granth.

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He selected town of Naderh several hundred miles away from Damdama for this event. Since that day, the Granth has come to be known as Sri Guru Granth Sahib. Sri Guru Granth Sahib contains 5894 hymns. Guru Arjan contributed the largest number of 2216 hymns. Besides the hymns of other Gurus, he also included 937 hymns of fifteen other saints and eleven poet laureates of the Guru’s court whose compositions tallied with the gospel of the Sikh faith. Here, the Hindu, the Muslim, the Brahmin, and the untouchable, all meet in the same congregation of holy souls to create a truly universal scripture for our world. From the linguistic point of view, Sri Guru Granth Sahib is a treasury of the languages of its times that communicated well with every segment of the society. The language principally employed is the language of the saints, evolved during the medieval period.

Based upon the local dialects, it was leavened with expressions from Sanskrit, Prakrit, Persian, Arabic, Bengali and Marathi etc. This language allowed for variations and still enjoyed wide currency in Southeast Asia. Its appeal is found in its directness, energy and resilience. In addition, the Guru designed a phonetically complete gurmukhi font to meet the need of inscribing the multi-linguistic scripture that is also musical. The poetry of the Granth is in itself a subject worthy of the highest consideration. Music forms the basis of the rhythms and classification of the hymns. They follow a definite metrical system called raags. A raag in Indian classical music means a pattern of melodic notes. This form is not only used to preserve the originality of the composition, as the poetry written in this form is difficult to imitate, but more so to provide the divine e xperience through the medium of music and the sounds of God’s creation. The total number of ragas is 31. The gurus themselves invented some of those. Under each Raag, the hymns are arranged in different meters as Chaupadas and Ashtapadas; long poems include Chhands, Vars, and Bhagat verses.

Reading of Sri Guru Granth Sahib, known as Gurbani paath, is a sacred rite for every Sikh that permits a connection to the Guru for spiritual guidance. It is more than a simple ritual or a complex scholarly endeavor; intellectual deliberation is engaged to seek wisdom while faith is cultivated in the process to receive the inner light. Reading the rhythmic poetry of Guru Granth is considered by some as healing in itself. Its chant is frequently prescribed to patients for relief of their symptoms and to reduce illnesses. It seems to facilitate understanding of pain and pleasure by “mindfulness” or “being in the moment”. The Guru Granth, then, is unique in that it formed the first interfaith and still universal scripture. It is indeed a magnificent compendium of the religious, mystic and metaphysical poetry written or recited between the I2th and 17th centuries in different parts of the Mid-Eastern and Far-Eastern continents. It is also at the same time a reflection of the sociological, economic and political conditions of the day. The satire on the reactionary rulers, the obscurantist clergy, the fake fakirs and the like is uncompromising and telling. In showing the path o spiritual salvation, the Guru Granth does not ignore the secular and creative life of living beings. In addition to its mysticism and spiritual depth, the poetry of the Gurus throws light on their contemporary situations. It laysbare the corruption and degradation of the society of those times and underscores the need of social reform and economic uplift. Guru Granth verses advocate a spiritual soul for their

otherwise inhumane administration of the then rulers. The Sikhs in particular and the religious world in general must be congratulated to be the recipients of the unique scripture of Sri Guru Granth Sahib. We, the Sikhs, must be humble and grateful to be chosen by Guru Gobind Singh who assigned us the task of the keepers of the light of Sri Guru Granth Sahib on this Day of October 20, 1708.

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185 4.f Sikh philosophy

Sikh Philosophy

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Prohibitions in Sikhism

Eating Meat: Serving meat at langar is strictly prohibited. The Rehat Maryada does not specifically ban the consumption of meat nor does it condone it. It does however state that "Eating the meat of an animal slaughtered the Muslim way;" is strictly prohibited[1]. The Hukamnama issued by the Akal Takht stated that meat killed in the Jhatka fashion is the only meat that should be consumed by a Sikh[2]. There are however Sikh groups who advocate a strict vegetarian life style and believe that the Guru Granth Sahib explicity forbids eating meat of any kind[3]. Cutting Hair: Cutting hair is strictly forbidden in Sikhism. From your head down to your toes, no hair is to be plucked, cut, burnt or chemically/surgically removed. Kesh (hair) should not to be dyed by any method whatsoever. Alcohol, drugs, tobacco, and consumption of other intoxicants, etc. is not allowed. Intoxication Adultery: In Sikhism, entering sexual relationships outside of marriage is strictly forbidden for both men and women. Husband and wife must be physically faithful to one another. People, who allow lust to overcome them, and violate this rule, will not escape the circle of life and death. 186 Some spiritual behavior: Superstitions and rituals not meaningful to Sikhs should not be observed or followed; (pilgrimages, fasting and bathing in rivers; circumcision; worship of graves, idols, pictures; compulsory wearing of the veil for women; etc.). Compare to the Five Ks of Sikhism. Material obsession: (“Maya”) Accumulation of materials have no meaning in Sikhism. Wealth, gold, portfolios, stocks, commodities, and properties will all be left here on Earth when you depart. Do not get attached to them. Sacrifice of creatures: Sati – widows throwing themselves in the funeral pyre of their husbands, lamb and calf slaughter to celebrate holy occasions, etc. are forbidden. Non-family-oriented living: A Sikh is encouraged not to live as a recluse, beggar, yogi, monk, nun, or celibate. Worthless talk: Bragging, gossip, lying, etc. are not permitted. Priestly class: Sikhs do not have to depend on a priest for any of the functions that need to be performed.

Sikhism Underlying Values
The Sikhs must believe in the following values:
Equality: All humans are equal before God – No discrimination is allowed on the basis of caste, race, sex, creed, origin, color, education, status, wealth, etc. The principles of universal equality and brotherhood are important pillars of Sikhism. God’s spirit: All creatures have God’s spirits and must be properly respected. Show love for all living things. Mistreatment of any living creature is tabooed and forbidden. Remember, your next birth may be as a different animal or plant! Personal right: Every person has a right to life but this right is restricted and has certain duties attached. Simple living is essential. A Sikh is expected to rise early, meditate and pray, consume simple food (vegetarian preferred. However, for Khalsa eating meat is forbidden), perform an honest day's work, carry out duties for your family, enjoy life and always be positive, be charitable and support the needy, etc. Actions count: Salvation is obtained by one’s actions – Good deeds, remembrance of God – Naam Simran, Kirtan, etc Living a family life: Encouraged to live as a family unit to provide and nurture children. (However, living in a family unit is not essential, as many highly respected Sikh Sants are not married and do not have children). Sharing: It is encouraged to share and give to charity 10 percent of one’s net earnings. 187 Accept God’s will: Develop your personality so that you recognize happy event and miserable events as one the will of God causes them. The four fruits of life: Truth, contentment, contemplation and Naam, (in the name of God).

Sikhism technique and methods

Naam: Or Naam Japo. Free service (Sewa), meditation and prayer (Simran), sacred music (Kirtan). Meditate upon God’s name (Waheguru in the Sikh religion) through verbal repetition. This is done so that the mind is stilled and cleansed in order to become one with God. The technique taught by the Guru Granth Sahib is "Urd Uhrd". This means to inhale with the "Wahe" syllable and exhale on the "Guru" syllable. This is the most important part of the religion. Kirat Karni: Honest earnings, labor, etc. while remembering the Lord. Wand kay Shako: Share with others who are deserving, i.e.: free food langar, 10% donation Daasvand, etc.

Sikhism other observations
Other observations of Sikhism include: Not Son of God: The Gurus were not in the Christian sense “Sons of God”. Sikhism says we are all the children of God and by deduction, God is our mother/father. All Welcome: Members of all religions can visit Sikh temples (Gurdwaras) but must observe certain rules – cover your head, remove shoes, no smoking or drinking intoxicants. Multi-Level Approach: Sikhism recognises the concept of a multi-level approach to achieving your target as a disciple of the faith. For example, “Sahajdhari” (slow adopters) are Sikhs who have not donned the full 5Ks (become Khalsa) but are still Sikhs nevertheless.
Note 188
The Punjabi language does not have a gender for God. Unfortunately, when translating, the proper meaning cannot be correctly conveyed without using Him/His/He/Brotherhood, S/He etc., but this distorts the meaning by giving the impression that God is masculine, which is not the message in the original script. The reader must correct for this every time these words are used.
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4.g. Sikhi and women

Sikhi and Women

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Some questions & answers:

What rights do I have as a Sikh woman?

Is God considered a Male or Female?

What does the Guru Granth Sahib say about Women?

What restrictions are there on what I can wear?

Can I read the Guru Granth Sahib?

What about a Dowry?

Who is considered more spiritual, Men or Women?

Why are we then not treated equally at birth?

Are there any important Sikh Women in our History?

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What rights do I have as a Sikh woman? A Sikh woman has equal rights to a Sikh man. Unlike Christianity, no post in Sikhi is reserved solely for men. Unlike Islam, a woman is not considered subordinate to a man. Sikh baptism (Amrit ceremony) is open to both sexes. The Khalsa nation is made up equally of men and women. A Sikh woman has the right to become a Granthi, Ragi, one of the Panj Pyare (5 beloved), etc. Is God considered a Male or Female? The Guru Granth Sahib contains many Names for God, both masculine and feminine. These are all used to describe God. Ultimately, the Gurus do not consider God to be male or female. The Mool Mantra states that God is 'Ajuni' - Unborn. Thus stating that God belongs to neither sex. What does the Guru Granth Sahib say about Women? The Guru Granth Sahib is unique in religious history. It is the only religious text that was compiled and authenticated by the founders of its faith. It consists of beautiful hymns, which teach you about your spirituality and purpose in life. Guru Arran states that the Guru Granth Sahib will give you 'Truth, Contentment and Contemplation'. Concerning women, Guru Nanak has said, 'It is through woman that order is maintained. Then why call her inferior from whom all great ones are born.' Sri Guru Granth Sahib Ji, Ung 473. The Gurus went further. They used the Woman symbolically in the Ban to represent the disciple. What restrictions are there on what I can wear? When Sikhs take Amrit they must all, regardless of sex, keep the same 5 K's. Guru Nanak has stated that one should only wear those clothes, which do not distress the mind or the body. 'Friend, all other wear ruins bliss, That which to the limbs is torment, and with foul thinking fills the mind.' Sri Guru Granth Sahib Ji, Ung 16. The Gurus had also made a firm stand against the wearing of the veil, which is so popular amongst Muslims and Hindus. Even Christian nuns are made to cover themselves more than Christian priests. Guru Amar Das refused to allow a Hindustani Queen from entering the sangat until she had removed her veil. In the Guru Granth Sahib, the veil is compared to suppression. 'False modesty that suppressed is ended. Now with veil cast off am I started on the way of devotion. Sri Guru Granth Sahib Ji, Ung 931. Can I read the Guru Granth Sahib? Yes. The reading of the Guru Granth Sahib is open to all. In Hinduism, a woman is not considered capable of reading the Vedas in a Mandir. This is not so in Sikhi. Guru Amar Das was brought to the fold of Sikhi after hearing Bibi Amro reciting the Gurbani. What about a Dowry? Sikhs are forbidden from marrying off their children for monetary benefit. Concerning the Dowry, Guru Ram Das says, 'Any other Dowry, which the perverse place for show, is false pride and worthless gilding.' Sri Guru Granth Sahib Ji, Ung 79. Who is considered more spiritual, Men or Women? Unlike other faiths, Sikhi states both men and women are considered capable of reaching the highest levels of spirituality. A particular hymn in the Guru Granth Sahib states, 'In all beings is he himself pervasive, Himself pervades all forms Male and Female.' Sri Guru Granth Sahib Ji, Ung 605. Why are we then not treated equally at birth? If this is the case, then this is against Sikhi. The Birth of a daughter or son is equally joyous for Sikhs. The practise of giving sweets and celebrating Lohri only on the birth of a boy is not Sikhi. Are there any important Sikh Women in our History? Sikh history is one, which has been made by both men and women. There are many, many outstanding Sikh women. The Gurus' wives led highly spiritual and independent lives. Mata Sundri ji led the Sikhs for a long period after Guru Gobind Singh returned to his heavenly home. Sada Kaur was a famous Sikh Jathedar and ally of Ranjit Singh who made possible the Sikh empire of the 19th Century. The list of important Sikh women is endless.

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190 4.h. Historical gallery

Historical gallery

TRUTH IS HIGH, HIGHER STILL IS TRUTHFULL LIVING . . . . Sri Guru Nanak Dev Ji

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196 4.i . feedback form

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