DOCSLIB.ORG

Rehit Nama Bhai Nand Lal Ji

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Rehit Nama Bhai Nand Lal Ji Rhit Nama from the mouth of Guru Gobind Singh Transcribed by Bhai Nand Lal Ji ( If you have a Gurumki version of this - kindly help us make it better ) Rann - Battle Ma - Inside / retreat Jai - Go Na - Never / No Kabhu : Anytime Bhaja : Run | Dridd - bona fide / undoubted Kar - do Shatri - warrior Dharm - Dharma Lo - helping word like is ... Gaja - roar ( The Lions Roar of a Spiritual Warrior !) Line Trans 1 : Never retreat or run away from battle, Forge* ahead undoubted - roar like a Dharmic warrior ! Sahstar heen - without weapon Eh - My Khalsa Kabhoun - never Na - No Hoyi - Do Line Trans : ( Never ever be without an Sarbloh (Iron not steel) Kirpon - even if you do not understand why it is completely vital ) | Rehatwan - following in an exact way Khalsa - Khalsa Hai - is Soye - that person Line Trans : My Khalsa is never without weapon. That person following teachings exactly is a Khalsa. Rehet - rules / lifestyle teaching Bahat - sitting style of discipline Na - No Kabhon - Never Tyage - leave Meditation and the Rehit are equally essential - never leave either. | Sanmukh - face Laree - Fight | Na - No Ran - Battle Te - from Bhage - run Line Trans : Sit indwelling in discipline, never leave the rules Face all battles, never run from the fight | kuttha - ? flesh / meat Hukka - hukha pipes Chars - ? weed herb intoxicant Tobacco | Ganga - marajonana Tope - snorted drug Tari - wine Khaku - A type of Drug | In - in Ki - helping word like is ... Our - these Na - No Kabhu - Never Dekha - Look | Rahattwan - obeying So - those Singhs - Singhs Bisikha - Greats Trans 1 : Meat, huka pipes, herb intoxicants, Tobacco , maroanan, snorted drug, wine - never even look at them. In Obeying this Singhs are great. | Wahe Guru - Wahe Guru Nit -everyday Bachan - voiced words Ochanne - say | Wahe Guru - Wahe Guru Ko - this mantra Hirde - Heart Tare - get / put inside Trans 1 : Say Wahe Guru everyday, deeply seating it in your heart. Ageai - here in front of you Awat - coming Singh - Singh Ju - any Pawai - coming / putting inside / present tense is Wahe Guru - Wahe Guru Ki - his Fateh - victory Bulawa - speak Trans 1 : ( speak Wahe Guru Ji Ka khalsa Wahe guru Ji Ki Fateh - always say this. ( This is in many other origional Rehits. Saying Vahe Guru Ji Ka Khalsa , Vahe Guru Ji Ki Fateh is the line that is said to have given Guru Gobind Singh a victory in endless battles most famously Arangzeb. It literally puts God and victory in the Khalsa. ) | Kangha - comb Dono - two / both ( times in a day) Wagut - time Kar - do Pag - turban / dumalla / dastar Cuhnee- unwrap / wrap up - how you put on, take off correctly, Kar - do Bandhee - tie | Datun - twig toothbrush directly from the tree source Neet- everyday Kree-do Na - No Dukh - Pain Pawee - got Laal - dear Ji - son | Thande - cold Pani - water Jo - those Nha - no Nahwa - bath Bin - without Jap - Japji / Jaap Sahib ( most oftern translated as Japji and Jaap Sahib ) Parde - read Prasaad - food Jo - whom Khawe - eat Trans 1 ; Take a bath before Japji and Jaap Sahib in the morning and do not eat until you have done so. It is also written in other original Rehits that at midday the washing of feet, hands and mouth then a Japji and Jaap Sahib takes place. | Bin - without Rerhas - Rerhas. ( At the time of sun setting) Somar - time Jo -who Kove -eat Kirtan - Kirtan Parre - read Binar - without Jo - those Sovai - sleep ( evening time food only after rerhas, sleep only after Kirtan soeila - do not miss) | Chulee - gossiping Kar - do Jo - whom Kaj - work / do Bigraa - destroy Thrig - fools Tis - those Janam - whole life Jo - those Dharm - Dharma Bisara - leave ( those who gossip and destroy the work of others and who leave the Dharma are fools) | Pratkal - early morning time Sat sang - Sat Sangat Na - No Jawe - go Tankahdar - punishment… Veh - those Vada - big Khave - going to know ( Sat Sangat is essential ) | Sat Sang - Sat Sangat Jaye - go Kar - do Chit - heart Dulawa - zig - zag / wrong direction Har - God Yass - Singing Sunte - listening Bat - chatting Chalave - start ( be attentive and present in the Sat sangat - no chatting, putting your mind in an unholy direction, thinking of other things - there are lots of stories about how a Khalsa must listen to every word of the Siri Guru Granth and not miss even one word ) | Nirtan - poor Dekh - look Na - no Pass - close Bhavae - sit So - that Tankhai - punishment Mul - root / origin Khave - going to know. | katha - explanation / history / Gurbani education and translation Kirtan - Kirtan Mann - hear Na - no Lava - put his heart inside Saint - saint Sikh - Sikh Kao - signal Bura - bad Alave - saying not nice things ( must really listen and learn history , stories and be educated in Gurbani ) | Ninda - slandering Jua - Heera - running up depts Jo - the doing part of Heera Maal - money Mahan - great pain Dukhawa - Pain Tis - those Ko - pointing Kal - death. ( slandering and creating debts points to death) | Gursikh - a true Sikh ( student of the (Guru) Rehet - rule/ discipline / laws Sonho - listen He - dear Meet - friend Parbahata - Ameit vela Otth - wake up Kar - do Hit - heart Chit - meditation ( meditate wholeheartedly in the Ameit Vela) | Wahe Guru Gur - the only mantra given by the Guru as the Gur ( Guru gives you all) Mantra - mantra So - those Jap - chant Kar - do Ishnaan - Pare - read Jap - japji Jaap - Jaap Sahib | Sandia - evening Samee - time Sonee - listen Rerhas - Kirtan - Khata - Sone - listen Har - Yass - his praises | In - in Mai - inside Ne Jo Ik - one Kariee - do So - that Sikh Amaranth pooriee -A - beyond mara - death pouree - place= sachkhand. Mai - inside Jai - go ( if one does one thing you are going to heaven ) | Duhuu - both Granth - Granth ( Siri Guru Granth and Dasem Granth) Mai - in Bani - Bani Joeee - contained in the Granths Junn - choose Kunt - a knowledge/remembrance stored in the throat. Kare- do Nit - Everyday Soe - that ( know a Banis by heart from both Granths and practice then everyday - oftern interpreted as learn part of each Grath everyday by heart and practice it) | Rehetwan - a devoted Rehet follower GurSikh - Sikh/ student of the Guru Hai - is Joeee - whoever Kar - do Opai - try his best under all circumstances to find solutions Dhan - Perfect / Pure / Saintly salutations / all homage to : Khatea - earning Soe - that (Khalsa needs to earn money) | Tahi - then Kar - hand Ghar - home Ko - to Nirbhaa - survive Pooja - worship Bhuul - ? Na - no Kabhuoo - anytime Gahai - get ( do not eat the money of dashvand/ Seva - make honest living - it is written in numerous places that making money from selling the Naam is forbidden although offerings may be received ) | Jo - if Koi - any Singh Pojaree - Granthee ( one who cares for the Guru in his house / literally keep of worship inside him.) Ahai-ifheisthe(Granthee ) So - then Pee - helping word Pooja- Seva money ( worship wealth ) Baut- too much Na - no Kahee - get / keep | Dhan - body Nirba - surviveness Mattra - enough So - that Leve - get Adekh - more Hoi - if he has Thaau - then Jehin - here Kehin - there Deve - give ( only take what you need , if you have extra- give it all) | Das - ten Nakh - nails Kar - do Jo - Kar - work Kmave - earn Tan - body Kar - do Jo Dhan - blessed Ghar - house Mai Aave ( translations say : with your hands make honest money) ( All the Gurus listed suitable jobs for Khalsas they included most manual labour and farming / growing of food to feed others - interestingly though it says that wheat a holy grain should not be traded ) | Tista - from this Gur - The Gurus wisdom ( May your wealth aid the sharing of heart wisdom) Dashbandh - 10th part Jeh - those Deh - giver Singh - the lions roar ! You Spiritual Warrior ! Soojas - best Buathaa- too much Jug - multiple meanings eg : world / word / all the ages of time Mai - inside Lehee - bravo bravo ! Bhaja - run | Dridd - bona fide / undoubted Kar - do Shatri - warrior Dharm - Dharma Lo - ? helping word like is ... Gaja - roar Never retreat or run away from battle, Forge ahead roaring like a true warrior ! Sahstar heen - without weapon Eh - My Khalsa Kabhoun - never Na - No Hoyi - Do | Rehatwan - following in an exact way Khalsa - Khalsa Hai - is Soye - that person My Khalsa is never without weapon That person following teachings exactly is a Khalsa. Rehet - rules / The code of conduct / Lifestyle teachings Bahat - sitting style of discipline / perhaps meditation Na - No Kabhon - Never Tyage - leave | Sanmukh - face Laree - Fight Na - No Ran - Battle Te - from Bhage - run Sit indewllung in discipline, never leave the rules Face all battles, never run from the fight | kuttha - flesh / meat Hukka - hukha pipes Chars - weed herb intoxicant Tobacco | Ganga - marajonana Tope - snorted drug Tari - wine Khaku - A type of Drug | In - in Ki - helping word like is ... Our - these Na - No Kabhu - Never Dekha - Look | Rahattwan - obeying So - those Singhs - Singhs Bisikha - Greats Meat, huka pipes, herb intoxicants, Tobacco , maroanan, snorted drug, wine - never even look at them. In Obaying this Singhs are great. | Wahe Guru - Wahe Guru Nit -everyday Bachan - voiced words Ochanne - say | Wahe Guru - Wahe Guru Ko - this mantra Hirde - Heart Tare - get / put inside Say Wahe Guru everyday, deeply seating it in your heart. Ageai - here in front of you Awat - coming Singh - Singh Ju - any Pawai - coming / putting inside / present tense is Wahe Guru - Wahe Guru Ki - his Fateh - victory Bulawa - speak ( speak Wahe Guru Ji Ka khalsa Wahe guru Ji Ki Fateh) | Kangha - comb Dono - two / both ( times in a day) Wagut - time Kar - do Pag -
Load more

Recommended publications
  • The Age of Empire: British Imperialism and the Transformation of The
    ETH ZÜRICH / D-GESS HISTORY OF THE MODERN WORLD FS 2015 VL The Making of a World Religion: Introduction to the History of Sikhs and Sikhism (c. 1500-2000) Nihang-Sikhs during a religious ceremony, c. 1980. TIME: THURSDAY 15:15-16:45 (19.02.; 05.03.; 19.03.; 02.04.; 23.04.; 07.05.; 28.05.) PLACE: IFW D 42 INSTRUCTOR OF RECORDS: Prof. Dr. Harald Fischer-Tiné ABSTRACT The primary aim of this course is to enhance the cultural sensitivity of the participants by introducing them to the richly diverse cultural and religious landscape of the Indian sub- continent while at the same time pointing to similarities and commonalities with more familiar western settings. Steering clear of exoticism or rigid cultural relativism, the course is designed to make students reflect on the interrelations between religion and politics and the processes of homogenisation and exclusion that go in tandem with religious commu- nity building. It provides a history of the Sikh religion that emerged as a distinct religious tradition between the early 16th and late 19th century in the north Indian Punjab and is now widely accepted as a “world religion”. This exemplary case study is used to illustrate a broader phenomenon, namely the kind of transformations religious communities undergo when faced with the challenges of modernity. The first part of the course offers a glimpse of the theology and liturgy of Sikhism, and explains why this particular Indian faith that was long perceived as part of Hinduism. The following sessions put the historical develop- ment of a religiously distinct Sikh community under scrutiny — from the days of founder Guru Nanak in the 15th to the multifaceted effects of the global migration of Sikhs in the 20th century and the rise of Sikh separatist terrorism in the 1980 and 90s.
    [Show full text]
  • Sikhiska Traditionsbärare I Moderniseringsprocessen
    © Författaren och CTR, Lunds universitet De blåklädda helgonkrigarna: Sikhiska traditionsbärare i moderniseringsprocessen Kristina Myrvold, doktorand i religionshistoria. Nihang är sikhismens blåklädda helgonkrigare. I legenden bär de tunga svärd, som de modigt och elegant svingar mot orättvisa och förtryck. Det heroiska ide- al nihang representerar, har inte bara präglat den sikhiska traditionen utan fort- sätter att färga punjabisk litteratur, film och musik. Under senare år har nihangsikherna börjat begagna de nya möjligheter ett modernt och globalt samhälle medför. Från att ha varit en lokal kommunitet i Punjab, har nihang blivit en global företeelse. Idag presenterar de sin tradition och kultur genom hemsidor på Internet, och över stora delar av världen utövas deras svärdskonst som en kampsport. I det följande ämnar jag visa, att myten om nihangsikherna och deras tradition inte försvinner med en moderniseringsprocess, utan kan istället rekonstrueras och användas av dem själva för att legitimera nutida anspråk på större religiöst och politiskt utrymme inom en modern sikhism. Gudsfruktande alligatorer I jämförelse med andra religioner på den indiska subkontinenten, är den sikhiska traditionen relativt ensam med att ideologiskt sanktionera våld om syftet är att gå emot förtryck och orättvisor. Den ideala sikhen, man som kvinna, framställs ofta vara en gudsfruktande och sanningssökande människa, som samtidigt inne- har krigarens egenskaper. Nihangsikherna får ofta personifiera detta ideal och kallas akali nihang. Medan begreppet nihang spåras till persiskan med betydel- sen »alligator», står akali för en person hängiven det odödliga, det vill säga det gudomliga. Med sin traditionella uniform, symboler, levnadsstil och specifika vapenkonst är nihangsikherna mytomspunna, men magert granskade i mer ve- © Författaren och CTR, Lunds universitet 1 © Författaren och CTR, Lunds universitet tenskapliga studier.
    [Show full text]
  • Know Your Heritage Introductory Essays on Primary Sources of Sikhism
    KNOW YOUR HERIGAGE INTRODUCTORY ESSAYS ON PRIMARY SOURCES OF SIKHISM INSTITUTE OF S IKH S TUDIES , C HANDIGARH KNOW YOUR HERITAGE INTRODUCTORY ESSAYS ON PRIMARY SOURCES OF SIKHISM Dr Dharam Singh Prof Kulwant Singh INSTITUTE OF S IKH S TUDIES CHANDIGARH Know Your Heritage – Introductory Essays on Primary Sikh Sources by Prof Dharam Singh & Prof Kulwant Singh ISBN: 81-85815-39-9 All rights are reserved First Edition: 2017 Copies: 1100 Price: Rs. 400/- Published by Institute of Sikh Studies Gurdwara Singh Sabha, Kanthala, Indl Area Phase II Chandigarh -160 002 (India). Printed at Adarsh Publication, Sector 92, Mohali Contents Foreword – Dr Kirpal Singh 7 Introduction 9 Sri Guru Granth Sahib – Dr Dharam Singh 33 Vars and Kabit Swiyyas of Bhai Gurdas – Prof Kulwant Singh 72 Janamsakhis Literature – Prof Kulwant Singh 109 Sri Gur Sobha – Prof Kulwant Singh 138 Gurbilas Literature – Dr Dharam Singh 173 Bansavalinama Dasan Patshahian Ka – Dr Dharam Singh 209 Mehma Prakash – Dr Dharam Singh 233 Sri Gur Panth Parkash – Prof Kulwant Singh 257 Sri Gur Partap Suraj Granth – Prof Kulwant Singh 288 Rehatnamas – Dr Dharam Singh 305 Know your Heritage 6 Know your Heritage FOREWORD Despite the widespread sweep of globalization making the entire world a global village, its different constituent countries and nations continue to retain, follow and promote their respective religious, cultural and civilizational heritage. Each one of them endeavours to preserve their distinctive identity and take pains to imbibe and inculcate its religio- cultural attributes in their younger generations, so that they continue to remain firmly attached to their roots even while assimilating the modern technology’s influence and peripheral lifestyle mannerisms of the new age.
    [Show full text]
  • Guru Gobind Singh
    GURU GOBIND SINGH MADHU KALIMIPALLI Coin depicting Guru Gobind Singh from 1747 CE BIRTH OF GURU GOBIND SINGH • Guru Gobind Singh Ji (1661 - 1708), born "Gobind Rai" at Patna Sahib, Bihar, India, was the tenth and last of the ’Human form of Gurus’ of Sikhism. • He was born to Mata Gujri and Guru Tegh Bahadur Jin in 1661. • He became Guru on November 24, 1675 at the age of nine, following the martyrdom of his father, the ninth Guru, Guru Tegh Bahadur Ji. GURU GOBIND SINGH LAST OF 10 SIKH GURUS The ten Sikh gurus in order are: • Guru Tegh Bahadur (1665 - 1675). • Guru Nanak (1469 - 1539). ... • Guru Gobind Singh (1675 - 1708). • Guru Angad (1539 - 1552). ... • Guru Amar Das (1552 - 1574). ... • Guru Ram Das (1574 - 1581). ... • Guru Gobind Singh was the last of the • Guru Arjan (1581 - 1606). ... human gurus. He introduced the Khalsa, • Guru Hargobind (1606 - 1644). ... or ‘pure ones’ and the ‘five Ks'. Just before he died in 1708, he proclaimed • Guru Har Rai (1644 - 1661). ... Guru Granth Sahib - the Sikh scripture - • Guru Har Krishan (1661 - 1664). as the future guru. Guru Gobind Singh with his horse LIFE OF GURU GOBIND SINGH • Guru Gobind Singh was a divine messenger, a warrior, a poet, and a philosopher. • He was born to advance righteousness and Dharma , emancipate the good, and destroy all evil-doers. • He molded the Sikh religion into its present shape, with the institution of the Khalsa fraternity, and the completion of the sacred scripture, the Guru Granth Sahib Ji, in the Before leaving his mortal body in 1708, Guru Gobind Singh final form that we see today.
    [Show full text]
  • Amrit Is Must to Become a Gursikh -.:: GEOCITIES.Ws
    Bani3560EngMag200307.doc fw: srbjIq isMG 10/26/2008 1 Bani3560Eng.doc Amrit is must, to become a Gursikh Should a person having hair be called a Sikh? Is it necessary to take Amrit (Nectar) for becoming a Sikh? Let us analyse these concepts on the basis of Gurbani. The definition of Akal Purkh (God) is clearly mentioned in the beginning of Guru Granth Sahib as: < siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] (1) One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace (1) According to Sikhism the Akal Purkh is one and only one. In the definition of Akal Purkh, it is clearly mentioned that, He can be obtained with the Grace of Guru only. So if we want the Grace of Guru, then we have to follow the path shown by Him. Whatever, the Guru says we should follow that, as it is for our good only and should act according to that. DnwsrI mhlw 4 ] hm AMDuly AMD ibKY ibKu rwqy ikau cwlh gur cwlI ] sqguru dieAw kry suKdwqw hm lwvY Awpn pwlI ]1] gurisK mIq clhu gur cwlI ] jo guru khY soeI Bl mwnhu hir hir kQw inrwlI ]1] rhwau ] (667- 668) O Sikhs of the Guru, O friends, walk on the Guru's Path. Whatever the Guru says, accept that as good; the sermon of the Lord, Har, Har, is unique and wonderful. (667-668) Who is the Guru? Whom we have to follow? According to Sikh religion, Bani is our Guru.
    [Show full text]
  • (1469-1539) (Ii) Guru Angad Dev Ji (1504-1552) (Iii
    13. Who is the spiritual father of the Khalsa? 1. Name the ten Gurus of the Sikhs in the right order. Guru Gobind Singh Ji (i) Guru Nanak Dev Ji (1469-1539) 14. Who is the spiritual mother of the Khalsa? (ii) Guru Angad Dev Ji (1504-1552) Mata Sahib Kaur Ji (iii) Guru Amardas Ji (1479-1574) 15. What is the birth place of the Khalsa? (iv) Guru Ramdas Ji (1534-1581) Anandpur Sahib (v) Guru Arjan Dev Ji (1563-1606) 16. What is the Sikh Salutation? (vi) Guru Hargobind Ji (1595-1644) Waheguru Ji Ka Khalsa (vii) Guru Har Rai Ji (1630-1661) Waheguru Ji Ki Fateh! (viii) Guru Harkrishan Ji (1656-1664) 17. What is the Sikh Jaikara? (ix) Guru Teg Bahadur Ji (1621-1675) Boley So Nihaal (x) Guru Gobind Singh Ji (1666-1708) Sat Sri Akaal! 2. Name the present Guru of the Sikhs. 18. What is the literal meaning of the word ‘Sikh’? Guru Granth Sahib Ji and Guru Panth Khalsa Disciple 3. Who were the four Sahibzade? 19. What is the literal meaning of the word ‘Singh’? They were the sons of Guru Gobind Singh Ji. Lion 4. Name the four Sahibzade. 20. What is the literal meaning of the word ‘Kaur’? 1. Baba Ajit Singh Ji (1687-1704) Princess 2. Baba Jujhar Singh Ji (1689-1704) 21. Name the five prayers that comprise Nitnem, the daily prayer 3. Baba Zorawar Singh Ji (1696-1704) of the Sikhs (according to the SGPC Rehat Maryada) 4. Baba Fateh Singh Ji (1698-1704) • Morning (Dawn - Amrit Vela) 5.
    [Show full text]
  • A Comparative Study of Eulogistic Works of Bhatts, Bhai Gurdas and Bhai Nand Lal
    A COMPARATIVE STUDY OF EULOGISTIC WORKS OF BHATTS, BHAI GURDAS AND BHAI NAND LAL (With Specific Reference to the Sikh Gurus) THESIS Submitted to Faculty of Languages For the award of the Degree of Doctor of Philosophy in Persian Supervised By : Submitted By : Dr. Aziz Abbas Hardev Singh Department of Urdu and Persian Guru Nanak Dev University Amritsar- 143005 India (2010) CERTIFICATE The work included in the thesis entitled "A COMPARATIVE STUDY OF EULOGISTIC WORKS OF BHATTS, BHAI GURDAS AND BHAI NAND LAL (With Specific Reference to the Sikh Gurus)" submitted to the faculty of Languages (Persian), Guru Nanak Dev University, Amritsar, for the degree of Doctor of Philosophy, was carried out by Hardev Singh at the Department of Urdu and Persian, Guru Nanak Dev University, Amritsar, under my supervision. This is an original work and has not been submitted in part or full for any other degree/ diploma at this or any other university/ institute. This thesis is fit to be considered for the award of degree of Ph.D. Supervisor Dated: _______ (Dr. Aziz Abbas) Reader Department of Urdu & Persian Guru Nanak Dev University, Amritsar. DECLARATION The work embodied n the thesis entitled "A COMPARATIVE STUDY OF EULOGISTIC WORKS OF BHATTS, BHAI GURDAS AND BHAI NAND LAL (With Specific Reference to the Sikh Gurus)" has been done by me and not submitted elsewhere for the award of any other degree. All the ideas and references have been duly acknowledged. Dated: __________ (Hardev Singh) Researcher Supervisor (Dr. Aziz Abbas) Reader Department of Urdu & Persian Guru Nanak Dev University, Amritsar.
    [Show full text]
  • Sikh Women's Life Writing in the Diaspora
    Northern Michigan University NMU Commons Journal Articles FacWorks 10-2019 Negotiating Ambivalent Gender Space for Collective and Individual Empowerment: Sikh Women's Life Writing in the Diaspora Jaspal Kaur Singh 2508334 Northern Michigan University, [email protected] Follow this and additional works at: https://commons.nmu.edu/facwork_journalarticles Part of the Literature in English, North America, Ethnic and Cultural Minority Commons, Other Religion Commons, and the Women's Studies Commons Recommended Citation Singh, Jaspal K. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions, vol. 10, no. 11, 2019, pp. 598. This Journal Article is brought to you for free and open access by the FacWorks at NMU Commons. It has been accepted for inclusion in Journal Articles by an authorized administrator of NMU Commons. For more information, please contact [email protected],[email protected]. religions Article Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora Jaspal Kaur Singh Department of English, Northern Michigan University, Marquette, MI 49855-5301, USA; [email protected] Received: 18 May 2019; Accepted: 17 October 2019; Published: 28 October 2019 Abstract: In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith.
    [Show full text]
  • The Earliest Manual on the Sikh Way of Life
    2 The Earliest Manual on the Sikh Way of Life KARAMJIT K. MAL HOTRA While referring to a manuscript in the Library of Guru Nanak DevUniversity, W.H.McLeod has observedthat itwas •a dramatic fmd' .1 The manuscript in question is a manual of instructions (Nasihatnama) on the Sikh way of life, and forms a small part of a large manuscript numbered MS 770. This manuscript was prepared in Sammat 1775 (AD1718-19). The Nasihamama,thus, becomes the earliest dated manual on the Sikh way of life. Since it is a copy, the original must have been written earlier, which takes it closer to the time of Guni Gobind Singh. In the history of the study of rahitnamas,i.e. manuals on the Sikh way of life,MS 770 does become a dramatic discovery. Its significance can be appreciated in the context of the study of rahitnamas. I As pointed out by a number of scholars, suggestions and ideas about the Sikh way of life (rahit) are found in GuruGranth Sahib and in the Vars of Bhai Gurdas in the seventeenth century. Such suggestions continued to be included in various kinds of Sikh literature during the eighteenth and the early nineteenth century. At the same time, however, appeared the form known as rahit­ nama. W.H. McLcod has observed that the rahitnamas record the Sikh Panth's distinctive code of conduct, and the pattern of prescribed behaviour, attributable to Guru Gobind Singh. These - ------ 56 KARAMJIT K. MALHOTRA writings have occupied a position of substantial influence in the, religious tradition of the Sikhs.2.
    [Show full text]
  • Sikhism and Form of Sewa (Service to Others)
    Amrit - Nectar. Sanctified (holy) liquid made of sugar and water, used in initiation ceremonies. Amrit Sanskar ceremony - The rite of initiation into the Khalsa (Sikhs who commit themselves to a daily discipline). Amritdhari Sikh - A Sikh who has been initiated into the Khalsa. Anandpur - A city in the state of Punjab, India. Atma - Sanskrit word that means soul. Caste - The anglicised term for varna; originally a Hindu social order of higher and lower class. Also followed by some Sikhs. daswandh / dasvandh - The Sikh practice in the giving of money (a tenth of one's income) in the name of the Guru to help those who are poorer / less well off. dhan (dan) - Giving to those in need, a key teaching in Sikhism and form of sewa (service to others). Pronounced 'daan'. divine spark - The soul, the part of Waheguru (the Sikh word for God) in each person. five vices - Five emotions that can take over a person's life and lead them to actions they later regret: anger, pride, lust, greed and undue attachment. Golden Temple in Amritsar - City in North-Western part of Indian. Spiritual centre for Sikhs. Gurdwara - Sikh place of worship. Literally, the 'doorway to the Guru'. Gurmukh - God-centred, living by the Gurus' teachings. Gurmukhi - The script in which the Guru Granth Sahib is written. It is the script used for Punjabi in India’s Punjab state. Guru Amar Das - The third of the ten Sikh Gurus. Guru Angad - The second of the ten Sikh Gurus. Guru Arjan - Guru Arjan was the fifth Sikh Guru and the first Sikh martyr.
    [Show full text]
  • Chakravyuh Was an Impregnable Army Formation Resorted to by the Kaurva Commander-In- Chief, Daronachariya, Common Teacher of Both Pandavas and Kauravas
    Chakravyuh was an impregnable army formation resorted to by the Kaurva Commander-in- Chief, Daronachariya, common teacher of both Pandavas and Kauravas. Abhimanyu (16), the younger son of Arjun and the nephew of the Kauravas, was isolated and killed by seven opposing knights by trapping him in this particularly contrived military manoeuvre. It was a formation which none other than Arjun and his son could penetrate and only Arjun knew how to destroy it. Arjun was lured far away from the scene by deception. At the time of killing, young Abhimanyu was unarmed. It was against the earlier settled laws of war and customs of chivalry prevalent in the age, to kill an unarmed warrior. The highest ranking knights owing allegiance to forces of evil, ganged up to fight and to kill him though only one of them could have legitimately engaged him, and that only when he was armed. All Indian political parties have erected a Chakravyuh around the Sikhs who have common ancestors with other Indians. They are doing this to the Sikhs behind the facade (Chakravyuh) of secular, democratic state with written constitution. The object is also the same - to gain exclusive, unlimited political power over all other nations inhabiting the sub-continent. TO THE ORDER OF THE KHALSA THE IMAGE OF THE IMMORTAL THE ARCHETYPE OF MORTALS Contents ACKNOWLEDGEMENT xv INTRODUCTION xvii SECTION I ANALYSIS AND COMMENTARY 1. AMARNAMAH: AN IMPORTANT DOCUMENT OF SIKH HISTORY 1 2. EARLY WARNING BELLS 18 3. OH! FOR WANT OF A LEADER! 40 4. OMINOUSLY CONVERGING PLANETS 42 5. SHEDDING THE SHEEPSKIN 44 6.
    [Show full text]
  • Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929
    Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 and 1929 © Springer Nature Singapore Pte Ltd. 2021 167 T. Bassi, A Study of the Sikh Kanya Mahavidyalaya, https://doi.org/10.1007/978-981-16-3219-8 168 Annexure: Gurmat Curriculum of the Sikh Kanya Mahavidyalaya: 1916 … 1916 1929 First class Committing to memory—the main hymn (Mul Mantra) and Bani Kanth (committing to memory): Mul Mantra and two Shabads: Memorization of Bani (Bani Kanth) Shabads: (1) Ucchh aadhar beant swami and (2) Tera kita How to respect, and bow to, Sri Guru Granth Sahib, to keep jato nahi quiet and stand with clasped hands, when praying or Maryada (modesty)—To treat Sri Guru Granth Sahib with reciting Shabads, to sit by squatting in congregation, to take respect and bow down, read Shabads, avoid gossip during the Parshad (sacramental food) with both hands opened, to Ardasa, be seated in cross-legged posture during address all persons respectfully and to say Fateh with hands congregations, accept consecrated food with folded hands, to clasped address everybody with ‘ji’ and to utter Fateh with folded Shabads 2: (1) Uch apar beant Swami; (2) Tera kita jato hands nahin First class senior (Pakki) Committing to memory—First five Pauris (stanzas) of Japji Bani Kanth (committing to memory): Five stanzas of Japuji Sahib and names of Ten Gurus, five Pyaras (disciples) and Sahib and three Shabads—(1) Tu Thakur tum peh ardas; (2) the four Sahibzadas (princes) He Govind he Gopal he dayal lal; and (3) Thir ghar baiso har Shabads—Three (1) Santa de karaj; (2) Rate
    [Show full text]