Sou Suwal

~ ~
ONE HUNDRED QUESTIONS
Principal Satbir Singh
Translation & Commentary
By
Dr. Hakam Singh
Foreward
Some time back when Dr. (Bhai) Harbans Lal was visiting
us, one day we were talking about the problems that Sikh youth
in the Western countries were facing. Being in Judeo-Christian
milieu and with their distinct physical appearance they were
subjected to innumerable questions regarding their form and
beliefs from their peers. Due to lack of any formal education in
their religion and relatively limited help from their parents these
young Sikhs were unable to give any satisfactory answers to such
rather penetrating questions. It was therefore felt necessary to
provide them with a suitable body of information so that they
could gain sufficient background in teachings of Sikhism and to
be able to satisfy their questioners and thus relieve themselves of
frustration resulting from the feeling of inadequacy.
Bhai Harbans Lal suggested that the book, "Sau Suwal",
by Principal Satbir Singh contained the necessary material for
this purpose. It should therefore be translated (in English); and
requested that I should take upon myself the responsibility to do
so. He promised to help me in this task by providing some starting
material.
Those days I was giving a class in Sikh Philosophy at a
local university and had independently reached a similar
conclusion after talking 'to my (Sikh) students. A word of
encouragement (from Bhai Harbans Lal) acted as a catalyst and
I readily agreed to start the work immediately.
A major portion of my translation of the book resulting
from my first effort was published in the Sikh Internet Daily
Newspaper, "Sikhe.com". I received many encouraging comments
for this effort. I then examined the whole work and revised it.
Where necessary, I added commentary and explanatory notes in
order to make it more readily comprehensible to the Sikh youth
in the West who have very little or no formal background in Sikh
history and/teachings.
Principal Satbir Singh wrote the book with the
presumption that his young readers would have a certain level of
familiarity with the Sikh history and philosophy. He was correct
in assuming this because in India most young Sikhs (regularly)
go to Gurdwara where they listen to Kirtan and sermons on
different aspects of Sikh teachings. Also the book was in Punjabi
(Gurmukhi Script) and therefore would be read by only those
who had learnt the language and thus had probably some
knowledge of Sikh Scriptures. Unfortunately, the Sikh youth in
the Western countries do not have such advantage. Therefore, I
have taken upon myself to add appropriate comments wherever
I felt that a particular point needed further elaboration and/or
explanation.
Thus the present book, in addition to being the translation
of the original text by Principal Satbir Singh, also contains
comments and explanations of terms, ideas and statements
wherever necessary.
HAKAM SINGH.
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Some Important Questions in Sikhism
Q.1. What is the definition of a Sikh?
Ans. One who is embarked upon the search for truth, is a Sikh.
The fifth Master, Guru Arjan says:
H' l10t 11;[ rmr 1fJ1f ~ I I ~ ~ 'B"11; <til (SGGS, P. 74)
"[ have established the temple of truth. [ search and assemble
therein God's devotees".
In this hymn (shabad) Guru Arjan Dev has defined the
term 'Sikh' as the seeker of truth. Those who consider the term
'Sikh' to be based on the Sanskrit term 'Shishya', meaning student
or disciple, seem to have altogether missed the real point. To be a
disciple one needs a teacher. Thus begins the race ofevery disciple
to adopt a teacher or a guru.
Only he/she is a Sikh who believes in and is committed to
one Supreme Being (Akaal Purakh), ten Divine Masters (Guru
Nanak through Guru Gobind Singh), Guru Granth Sahib (the
Shabad Guru) and their collective teachings and does not believe
. in any other religion or doctrine. AGursikh is free from devotion
to any god/goddess.
According to Mahan Kosh (Bh. Kahan Singh) a Sikh is
one who follows the path delineated by Guru Nanak; who accepts
Guru Granth Sahib as his/her scripture and considers the ten
Gurus as one. The third Master, Guru Amar Das says:
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~ lffIRi!" ~ wi"~ fito ~ n fP'i' tin
ri ~ ~ 1f3sl It fRy' ~ ~ H (SGGS, P. 919)
"Listen God's devotees! Only that seeker abides in the Master's
presence, who discards his/her ego, leans on the preceptor and
puts his/her trust in none else".
Thus Sikh is not one who claims to have adopted someone
as his/her Guru. Rather a Sikh is one who has accepted truth and
truthfuIliving as the foremost principle oflife (as taught by our
great Gurus)* .
Q.2. What is our Mool Mantra (the basic Credal
Formula)?
Ans. Our MooI Mantra is:
(SGGS, P. 1)
The Meaning:
One Sole Supreme Being, Eternal Truth, Creator, Without Fear,
Without Rancour, Timeless Form, Un-incarnated, Selfexistent,
Realized by the Grace ofholy Preceptor.
This is the first statement in The Holy Sikh Scripture, Guru
Granth Sahib, given by Guru Nanak, the founder of Sikhism.
Within this Mool Mantra, lies the seed of complete ethics
and theology of Sikhism.
IK OANKAAR (One Sole Supreme Being): Is our
philosophy. The numeral (1) and not the word (one) is used to
... A person who believes in ten Gurus and Guru Granth Sahib, has
automatically dedicated himselfto be the disciple ofthe ten Gurus and vowed to
learn at their feet (through their utterances given in Guru Granth Sahib). Thus
as a special case the origin of the word Sikh as the Sanskrit word "Shishya"
becomes valid.
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express the oneness of the Creator. This means, it cannot be
divided into parts. The symbol used for Oankaar means He is
constant and forever, and this universe is His creation.
SATT NAAM (Eternal Truth): Is our religion. Its pursuit
through chanting and meditation on it is our religious praetice.
KARTAPURAKH(The Creator): Is our way oflife. Every
thing, within as well as without our perception is His creation.
NIRBHAU (Without fear), NIRVAIR (Without rancour):
Is our civic code. A follower of such a creator should not have
any fear, nor should he/she have enmity towards anyone.
AKAAL MOORAT (Timeless form): Is our culture. Like
Him our aesthetics should not be time dependent.
AIOONI, SAIBHAN(G) (Un-incarnated, self-existent): Is
our fiscal policy. We should not depend upon any other entity
than one Akaal Purakh.
GUR PRASAAD (Through the Grace of Holy Preceptor):
All this can be achieved through the Shabad or Grace of the Guru.
Our own efforts will not lead us anywhere. By humble
supplication can one achieve all these attributes in ones lifetime.
This Credal formula (MooI Mantra) in this form comes
thirty three times in Guru Granth Sahib.
Q. 3. What is Dharma?
(Note: The usual English translation of 'Dharma' is
cReligion'. Though close, it is not the correct meaning
of Dharma. However, because of lack of any other
suitable word, cReligion' will be used here.)
Ans. According to Gurmat (Sikh teachings) there is only one
religion, which is "the emphasis on Truth that is ever constant
and unchanged by the ravages of time".
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(SGGS, P. 1188)
When the Sidhas, during their discussions* with Guru
Nanak, asked ifhe (Guru Nanak) had come in this world to have
his own name glorified so people would recite it like a 'Mantra'.
Guru Nanak answered in negative. He said, "I have come to show
the path of righteousness and give to the world the Name of the
Supreme Truth":
~ Rij' f!01Tfe' Rij' /I ~ .,. Rij' crnwitJft ~ Rij' /I (SGGS, P. 1)
"1JJe one who was true in the primal time, has been true
throughout ages, is true now and will ever be true".
He further said that he himself got emancipated by
meditating on this Naam. (Bhai Gurdas, Vaar I, pauri 28)
According to Bhai Nand Lal, the poet laureate of Guru
Gobind Singh,Akaal Purakh, the Supreme Being, enjoined Guru
Nanak to show the path of meditation (on His Name) and to
steer the thoughts of the world towards absorption in Lord's
Name such that it should be considered the only friend and
benefactor.
So the true religion, according to Guru Nanak's teachings"
is to focus on God Almighty and meditate on Him. This way one
'.J would reach the abode of Truth and stay there.
According to Oxford Dictionary the meaning of the word
'religion' is: "that science or metaphysical knowledge that
illustrates the relationship (or harmony) between Nature and
attributes ofGod with man's world and society. To us the meaning
of religion is to get in tune with the Lord.
Guru Nanak, in his acrostic composition, "Patti Likhi" (in
which each letter of Gurmukhi script has been explained on a
* These discussions are described by Guru Nanak himselfin one ofhis long
composition, 'Sidh Gosht', in Guru Granlh Sahib (pp. 938-46).
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spiritual level), expounds similar idea for the letter 'sassa'.
According to Guru Nanak, first we have to firmly believe that
God does exist. then study His creation and consider all creatures
to be various forms of His own. Thus respect them accordingly.
Then shun ego and focus only on Him. One who follows this
way will make hislher life a success. Such a person can be called
a religious person.

fqfRq;' err f37( il"
(SGGS, p. 432)
"He, who created the whole universe, is the Sole Lord of all.
Those who were attunedto Him servedHim well; blessed is their
birth".
Q. 4. What' are the basic postulates of Gurmat (Sikh
teachings)?
Ans. Broadly speaking, there are three basic postulates of
Gurmat or Sikh teachings, viz., righteousness (dharma), poise
and God's Name (Naom).
(SGGS, P. 225)
To sing the praises of the Lord through His Word and thus
attain to His Naom, to absorb oneself, with single-mindedness
in the Supreme Being, and to adhere to the teachings ofthe Guru
is the Sikh Religion. Howsoever great a person may be, he/she
must not be considered a Guru and thus should not be followed
or meditated upon. :rhose Gurmukhs (Guru-ward Sikhs) who
interpret and preach the Guru's Shabad based on Guru's own
philosophy and thus explain the latent meanings ofthe Sikh way
oflife, should be respected. One should keep their company but
not give ones soul to them.
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(SGGS,P.1421)
"Develop friendship with a Guru-oriented person, but give
yourselfonly to the true Guru". This is 1Medict given to lIS by1M
third Master, Guru Amar Das.
Thus Sikh Religion is a way to raise the consciousness of
the whole humanity through disciplined conduct in life.
Bhai Nand Lal, in his work, "BandgiNaama", says: Religion
is to keep the company of holy people (because that is where one
learns disciplined conduct of life). One should live ones life
according to the code of conduct delineated in the Rehit Naama,
which says:
i) Believe only in one Supreme Being (Aka<U Purakh).
ii) Consider only the Guru's word as the key to liberation
iii) Consider the ten Gurus as one spirit (in ten bodies)
iv) Do not believe in caste discrimination, untouchability,
sorcery, astrological predictions, meaningless rituals during
the lifetime and after the death ofan older member ofyour
family, tonsure ceremony, sacred thread ceremony, worship
of dead, building monuments for dead, frontal mark and
idol worship.
v) Do not consider any place sacred other than Gurdwaras
and places associated with the lives of the Gurus.
vi) Do not follow Brahmins or Muslim Pirs. Do not ask them
for any boons before embarking on any project of
significance. Do not give any promises in return for their
blessings for the success of a chore. '
vii) Do not believe in the Hindu or Muslim scriptures.
Those who believe the Guru's word to be true and follow
it, attain high pedestal in life, as if they have become gold from
burnt iron (a simile given by Bhai Gurdas). An ignorant person
on following Guru's word with faith and devotion attains dQrine
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knowledge and equipoise.
(SGGS,P. 933)
By following Guru's 'W01'd one achieves perfection and reaches
the Supreme Being.
Q. 5. Do we have ten Gurus?
Ans. There is but one Guru. The ten that we know, indicate
completeness just as the number 10 is considered a complete
numeral. All accounting chores can be accomplished through
this number. ...
Guru Nanak took different (physical) forms. Mathura Bhatt
in his Sawaiyya in praise of theiifth Nanak, Guru Arjan Dev,
explicitly points out:

(SGGS,P.1408)
Which means: The Divine light of the Lord Himself assumed
Guru Nanak's form; from him (Guru Nanak) was manifested
Angad by merger of quintessence.
The Gurus came (to this world) to prepare us to take the
responsibility of"Shabad" or the Divine Word. When the nation
became ready to take this responsibility they withdrew
themselves. Those who talk of transformation or evolurion in
Sikhism, are attempting to damage its basic tenets.
Mohsin Fani, who was a contemporary ofthe sixth Master,
Guru Har Gobind, writes, "Sikhs consider all their Gurus as one
(spirit)".
Q.6. Give the names of the ten Divine Masters and
give briefly the attributes of their personalities.
Ans. The names of the ten Divine Masters and the attributes'
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of their personalities are as follows:
First Divine Master Guru Nanak Dev Humility
Second Divine Master Guru Angad Dev Obedience
Third Divine Master Guru Amar Das Equality
Fourth Divine Master Guru Ram Das Service
Fifth Divine Master Guru Arjan Dev Self Sacrifice
Sixth Divine Master Guru Har Gobind Justice
Seventh Divine Master Guru Hari Rae Mercy
Eighth Divine Master Guru Hari Krishan Purity
Ninth Divine Master Guru Tegh Bahadur Poise
Tenth Divine Master Guru Gobind Singh Courage
Bhai Nand Lal, in his book, "lang Naama", has taken the
name of each of the ten Gurus and based on the letters of their
names in Persian script, has described in one line their attributes
and sung their praises:
The First Divine Master: He brightens the Divine light
of the timeless Supreme Being (Akaal Purakh) and
enlightens (the world) with His knowledge and belief in
Him. His detachment (from worldly comforts) is a matter
of pride for even a perfect ascetic. At the same time his
generosity is fathomless.
The Second Divine Master: In the beginning he was a
selfless, dedicated disciple and in the end, because of his
unquestioned adherence to the will of his Master (Guru
Nanak), he became Guru. He carried on the torch, of
unbending belief and commitment to the truth, of Guru
Nanak and even enhanced its brightness. Guru Angad is
loved by everyone. He removes anxieties and alleviates
problems ofeveryone with his embraces ofaffection. He is
a medicine for all maladies.
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The Third Divine Master: He does not keep rancour in
his mind. His personality glows like truth and his behaviour
is full of spirited gaiety. Those who are lost find solace and
those with no refuge find refuge with him. In essence he is
a reflection of God Himself.
The Fourth Divine Master: Extremely noble who infuses
(spiritual) life in everyone. Always remains in communion
with God.
The Fifth Divine Master: God abides in Guru Arjan and
he abides in God. He emanates Lord's fragrance and the
devotees receive spiritual refreshment from the martyrdom
of Guru Arjan.
The Sixth Divine Master: Guru Har Gobind's sword
conquers the enemies (ofjustice). His arrows shatter even
the rock-like arrogance and ruthlessness (of enemies).
The Seventh Divine Master: He is support and refuge of
weak and shelter-less. He straightens the focus of those
whose minds are bent towards (focused on) falsehood.
The Eighth Divine Master: He is a crown (at the head of)
those devotees who are accepted by and are close to God.
The light ofhis immaculate personality gives lustre to truth.
The Ninth Divine Master: By sacrificing himself for
other's rights, Guru Tegh Bahadur has laid the foundation
of a new tradition. The truth owes its sheen to his sacred
personality.
The Tenth Divine Master: He crushed the ruthless hand
ofeven the emperor oflndia, who called himselfAlamgeer,
(the conqueror ofthe world). Divine victory is emblazoned
on his saffron-colour banner. His heart is pure, free from
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animosity and his personality is like a blemish-less mirror
of truth.
Q. 7. State the dates, places ofbirth and dates ofmerger
into Infinite Reality, of the ten Divine Masters.
Ans.
The Divine Master
Guru Nanak DeyJi
Guru Angad Dey Ii
Guru Amar Das Ji
Guru Ram Das Ii
Guru Arjan Dey Ji
Guru Har Gobind Ii
Guru Hari Rae Ji
Guru Hari Krishan Ii
Guru Tegh Bahadur Ji
Guru Gobind Singh Ii
Place and Place and Date of
Date of Birth Merger
Nankana Sahib (Pakistan) Kanarpur, Rayi (Pakistan)
April 15, 1469 September 5,1539
Matte-Di-Sarai (Punjab) Khadoor Sahib (Punjab)
March 31, 1504 March 29 1552
Baasarke (near Amritsar) Goindwal Sahib
April 29, 1479 September 24,1574
Lahore (Pakistan) Goindwal Sahib
October 25,1534 September 12,1581
Goindwal Sahib Martyrdom at Lahore
Apri115,1563 May 30,1606
Chheharta Sahib (Amritsar) Kiratpur Sahib
June 29, 1595 March 21,1644
Kiratpur Sahib Kiratpur Sahib
June 30, 1630 October 6,1664
Kiratpur Sahib Delhi
July 7, 1656 March 30, 1664
Amritsar Martyrdom at Delhi
Aprill,1621 November II, 1675
PaUta Sahib Nander Sahib
December 22, 1666 October 7, 1708
Q. 8. When did Guru Granth Sahib become our Guru?
Ans. All our Divine Masters respected and revered, more than
themselves, the Shabad (Divine Word), and the Adi Granth,
because it is the embodiment of the Divine Word. They enjoined
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others'8lso to do the same, e.g.,

(SGGS,P.1334)
"There is one Divine Word, one Lordwhopervades the universe".
However, the word "Guru" began to be prefixed to the Adi
Granth from October 8, 1708, when Guru Gobind Singh gave the
pontificate to this embodiment of Sikh philosophy at Abchal
Nagar (Nander). The directive of the tenth Master was:
."Consider theAdi Granth as myvirtual form (body). Anyone
who would like to converse with me, should read Guru
Granth with devotion. He will be talking with me". The
tenth Master further added, "Upon the commandment of
Akaal Purakh (God) this Panth (the Sikh way of life) was
started. All Sikhs are directed to accept the Adi Granth as
the Guru and consider it as the embodiment of all the
Gurus. Whoever wishes to meet God can find Him in the
Divine Word (in Guru Granth Sahib).
(The Sikh code of conduct by Bhai Prehlaad Singh).
Another witness account on the same issue is Bhai Kesar
Singh Chhibber. In his "Bansavali Naama" he quotes as follows:
"Then the Guru gave the directive, " the end of corporal
Guru has arrived. Guru Nanak, the divine Master had
ordained that there will be ten corporal Gurus. Now the
tenth Master has bestowed the pontificate to Guru Granth
Sahib. Today our Guru is embodied in the Granth Sahib.
Anyone who goes astray from the Granth is lost".
In "Gur Bilas Patshahi Chhevin", written by Kavi Sohan
Singh, nearly eight years after the demise of the tenth Master,
the following passage is given:
"In the age of Kali Guru Granth is the Guru. Consider it
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the embodiment of the ten Gurus. Anyone who wants to
see the Guru should see Guru Granth Sahib and anyone
who wants to converse with the Guru, should read it with
devotion".
Sohan Lal Suri writes in his book, "Umdat-ul-tawarikh",
that when the Sikhs asked the tenth Master, upon whom was he
going to bestow the Guruship, his reply was, "Adi Granth is the
Guru. There is no difference between God and the Granth. Seeing
Guru Granth Sahib will be equivalent to the joyous vision of all
the Gurus".
Long time prior to this, Guru Arjan Dev, who compiled
the Adi Granth, had clearly stated the reason for its compilation.
"Early one morning it occurred to him that a new Panth (Divine
way) of Guru Nanak had come into being. However, in order
that its tenets be established for all times, and for the whole world, .
it was necessary that the Adi Granth be compiled. Thus the Adi
Granth came into being". These are the words according to
"Mehma Prakash".
Q.9. The compositions of how many Divine
Personalities are included inGuru Granth Sahib?
Give their names.
Ans. Guru Granth Sahib is like a platter full of spiritual food
in which (like 36 typeS ofdishes, recognized in the Indian culinary
art) the compositions of 36 Divine personalities are included.
These are:
SIX GURUS:
Guru Nanak Dev Ji
Guru Angad Dev Ji
Guru Amar Das Ji
Guru Ram Das Ji
Guru Arjan Dev Ji
Guru Tegh Bahadur Ji
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FIFfEEN BHAGATs:
Bhagat Kabir Ji
Bhagat Nam Dev Ji
Bhagat Ravi Das Ii
Bhagat Trilochan Ji
Bhagat Dhanna Ji
Bhagat Sain Ii
Bhagat Jai Dev Ji
Bhagat Peepa Ii
ELEVEN BARDs:
Kalsahar Ji
Jaalap Ji
Keerat Ji
Bhikha Ii
Sall Ji
Bhall Ji
FOUR SIKHS:
Baba Sunder Ii
Bhai Mardana Rababi
Bhagat Sur Das Ji
Baba Farid Ii
Bhagat Parmanand Ii
. Bhagat Sadhna Ji
Bhagat Beni Ji
Bhagat Rama Nand Ii
Bhagat Bheekhan ] i
Nall Ji
GayandJi
Mathura]i
Bal ]i
Haribans Ji
Bhai Sarra Rababi
Bhai Balwand Rababi
It is believed that Baba Sunder collected the last
commandments of the third Master, Guru Amar Das, and
described them in his poetic composition, which is placed in Raag
R a m k a ~ i and is known as "Sadd" (The Call).
Bhai Mardana, the life long companion of Guru Nanak,
used to play the musical instrument called 'Rabaab' in
accompaniment to Guru Nanak's singing. He was therefore given
the title of "Rababi". The same title passed on to his descendents.
Bhai Satta and Bhai Balwand, who did Kirtan in Guru Arjan
Dev's court, were descendents of Bhai Mardana.
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Q.IO. How many Raags (musical measures) and
Shabads (hymns) are there in Guru Granth
Sahib? What is its collective subject matter? Why
is Guru Granth Sahib accorded so much respect
and importance?
Ans. There are a total ofthirty one Raags in Guru Granth Sahib.
The first Raag is Sri and the last one is Iai Iai Vanti. In addition,
there are nine folk-tunes (also in Raags), which are prescribed
for the singing of Vaars.
The total number ofall Shabads (hymns), Saloks (couplets)
and Sawaiyyas (panegyrics) is 5,763. The first volume of Guru
Granth Sahib was compiled on August 15, 1604 and installed in
the Golden Temple (Hari Mandir) on August 30, 1604. Bhai
Gurdas was the scribe.
The primary subjects included in Guru Granth Sahib are:
Laudation of God, recitation of His Naam, undivided devotion,
control of mind, service of humanity and the way to live a clean
life. The Gurbani (utterances of the Gurus) emphasizes not on
the salvation after death but liberation from worldly
entanglements even while living an active life. It tells us to
consider happiness and sorrows or affluence and poverty alike
(staying in a state ofequipoise under all circumstances, or staying
within God's will under all conditions).
The collective subject matter is:
How to attain to the ultimate Truth (God Himself). A
description of those who have attained to the Truth and
also those who have failed to attain to it.
The great significance of Guru Granth Sahib lies in the
fact that:
IfPythagoras wrote some principles, they did not reach us
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in their original form. We know of Socrates only through
the writings of Plato. Budha did not leave his teachings in
any written form; Confucious did not leave behind any
written records of the social and ethical principles
attributed to him. The founder ofChristianity, Jesus Christ,
also did not present his philosophy in a written form. We
have to depend upon the writings ofhis disciples, Mathew,
Luke, John etc. for that. Mohammed, the prophet ofIslam,
did not write the text of Quraan himself, rather it was
written by his successor Caliphs and disciples. But the Sikh
Gurus wrote their own teachings and philosophy in the
form of their compositions, brought in the compositions
of Bhagats, safeguarded them and the fifth Guru compiled
all this collection into the anthology of Adi Granth. He
then authenticated it with his own signature.
Greenlees, in his book, "Gospel ofGuru Granth Sahib" has
beautifully written, " In terms of purity and spiritual level it
commands a high status among the religious books of the world.
It is not an imitation or evolution ofany other religion. The status
of Guru Granth Sahib is of the highest level. It can be certainly
said that the 'Bani' (hymns) was revealed from the inner core of
the soul and no element of hearsay or transfer from a different
source". World famous historian, Arnold Toyenbee has declared
Guru Granth Sahib as "Mankind's common spiritual treasure".
Q.l1. What were the last words of Guru Nanak Dev?
Ans. According to the "Puraatan ]anam Saakhi", when Guru
Nanak merged into the Supreme Being, it was early in the
morning. The Master was, at that time, reciting the "Baarah
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Maah" of Tukhaari Raag* . His last words were:
l'~ fi;nur ldHr yiIfr1~ H
tRWtRW1Pf Jn1Hr ifu8' i' BTU (SGGS, p. 1107)
"Listen 0' Lord, Your createdbeings mayget happiness or sorrow
according to their past deeds, but whateVer You do is in the best
interest ofeveryone".
After this he was repeating the word '1Jhala"for a long time.
The meaning of this word is, whatever You do 0' Lord, is for our
good.
Then he urged, all those present, to sing the hymns of
'Sohila' (the song oflaudation). This included "Sohila Raag Gauri
Deep ki".
it U/fQ ~ ~ lidC 1 ' " ~ Jftri'n
f3g U/fQ~ ifflnrr f'mtft1sl mdRecJii n (SGGS, p. 12.)
"The home where the Divine laudation of the Creator is sung
and His greatness contemplated, let us sing this poem of
laudation".
Following this Hymn the }tarti' of Raag Dhanaasari was
sung, which is:
i11'a'f?) H' ~ R fiv t!tw" flit '3'fRr ~ HCSiJ' it3tn
(SGGS, P. B)
" Placed on the salver ofheaven, are the lamps, sun and moon,
with pearls of constellations "
/ Then the closing 'salok' ofJapu Ji was recited:
* There are t'WO songs about ths months of ths year, caJUd Baarah Maah
(twelve months). One is in Raag Tukhaari which is the composition of Guru
Nanak; the seamdone is in RaagMaajh which was composedby thsfifth Master,
Guru Arian Dev.
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tlllq" IPC!'t fiJ3r Jtr3r wf3' HUgIt
8"'fJP wt Jfcmf"

fiJIt JHFii i"*"i" pH
ri'HJllffJ wrnrll
<5"CW3' If'I ttnti3t nrflr" (SGGS, P. 8)
'Mir is the Guru (Master), water the progenitor, the vast earth the
mother and day and night the nurses, in whose bosomall creation
frolics. His judgement will be made upon good as well as bad
deeds. Depending on the actions, some will become close to God
while others will become far away. Those who have meditated
upon the holy Naam and have departed after their task
consummated, their faces shine and with them many more shall
be emancipated".
As the last line of this Salok was recited, the Guru covered
himselfwith a sheet, said bowed his head and passed
his spiritual power and the Shabad (the Divine word) to Guru
Angad.
Mohsin Fani (a historian, contemporary of Guru Har
Gobind) writes: "It is the belief of Sikhs that Guru Nanak was
just spiritual radiation. He exhibited only his spiritual attributes
to the people".
Sikhs also believe that when he discarded his physical form
he infused his spiritual light into his close companion and
disciple, Guru Angad. Thus Guru Angad isjust another name of
Guru Nanak.
Q. 12. What were the last words of Guru Angad Dev?
ADs. Guru Angad,just before merging into the Infinite, looked
towards Guru Amar Das and said, "There is not the slightest
difference between you and me. The (human) body is like a
pitcher ofwater in an ocean (insignificant compared to the whole
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creation). The Gurus take human form only for the betterment
of humanity. The body is mortal and has to perish. One achieves
the status of a Guru as a result of humility, love and (selfless)
service. After I am gone, you have to meditation upon
Lord's Name (Naam) and its recitation. Fill every heart with
devotion to God. Now you have the keys to sustenance in your
hands; all Divine powers are also under your control. Bestow the
gift of Naam (to the world)".
Then he addressed the whole congregation and said, "There
is no distinction between Guru Amar Das and me. Attachment
to (human) body is false. The real peace lies in detachment from
ones body".
The "Gurmat" (Sikh code) procedure regarding the final
rites (after death) was then explained and emphasized. He
enjoined not to perform the usual rituals prevalent in the (Hindu)
society and stressed that (after him) they should recite God's
Name, sing His praises and pay thanks to Him.
"Cremate the body and stay contented in Lord's will".
For Guru Amar Das, his last words were, "Guru Nanak
Dev had charged me with the duty to continue on the Divine
path that he had started. You should also steadfastly tread upon
the same path. Guru Nanak's was the first commandment to me
and now mine is the second one to you. In this task I will always
be present spiritually with you; within as well as without. There
is not going to be any separation. I am neither coming nor going
but merging in the Infinite Lord".
Q. 13. Describe the last words spoken by Guru Amar
Das.
Ans. It is our good fortune that the last words of Guru Amar
Das were inscribed by his own grandson, Baba Sunder (son of
Baba Mohri). Later on Guru Arjan Dev included these words in
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the Adi Granth in Raag (the musical measure) Raamkali under
the heading of "Sadd" means 'Call' SGGS, p. 923.
Guru Amar Das said, ''All that is happening is a play
according to God's will. When He beckons, no one can decline
the call. In fact, anyone who accepts Lord's Will as sweet, has
the right to be called a complete person, a true devotee and a
preceptor. Within him strikes the Divine melody and he is in
the state ofequipoise. Lord Himself takes him into His embrace".
Rfawg ihft ffflf ufo '9""'d'u

The Guru further said, "the one thing I do not like is the
crying of anyone after I am gone because I am actually being
given the robe of honour by the Lord. For this you should all be
overjoyed rather than sad".
){3' H- tint ''E!t RJ:It it H- c; .
firg at fiq fiIri ffflf fis' lift Otr II
gRt. rltufoRfJqq
"My second desire is that only Divine la.dations ofGod be sung
(after I have departed). No meaning-le,ss ritUtzls like embalming
ofbody, floating ofleaves andlightingoflamps etc. be performed".
The Sikhs accepted these instructions with pleasure and
bowed their heads.
When the Guru left for Sack Khand (the realm of Truth),
people were amazed to see that the brightness of the sun had
decreased and a different kind of brightness had covered
Goindwal. There was fragrance in the whole environlIlent and a
sweet melody seemed to be striking..
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Q. 14. What was the environment in Goindwal at the
time of merger of the fourth Master, Guru Ram
Das, into Infinite?
Ans. In the last moments before merger into the Infinite, Guru
Ram Das bowed to Guru Arjan Dev from a distance. All the Sikhs
present were looking at the Divine face of the fourth Master. The
end looked like the mingling of water into water, fire into fire or
air diffusing effortlessly into air.
As the Guru's light was merging with the light of the
Infinite Lord, the atmosphere in Goindwal was becoming
fragrant. The sky was assuming the colour of rose and the gentle
movement of the breeze was producing the mysterious melody
of "hail to the Guru".
The extent of fragrance spread in the atmosphere was such
as if flowers were being showered from the sky.
Cremation of the body was done on the bank of nearby
river 'Beas'.
Q. 15. At the last moment of his martyrdom, which
stanza from the Adi Granth was at the lips ofGuru
Arjan Dev?
Ans. On an order from the emperor Jahangir, Guru Arjan Dev
had been summoned to Lahore. Before leaving for Lahore, Guru
Arjan Dev had made the prescient statement:
"I shall be put to death, such is the directive (of God) for
sure. I am going amongMughals; theywill torture me, there
is no doubt in this. My body will be left behind (after my
soul departs). This is the writ of my Master (God)".
According to the history, this is exactly what happened.
Guru Arjan Dev was subjected to the most inhuman tortures
(made to sit on a hot plate, put in boiling water, hot sand was
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poured on his head and bcdy). Finally, he was going to be cast
away into the nearby river, Raavi. At that time he knew that the
end was near. The following verse of Gurbani was on his lips at
that time:
1P'f')/tHt 1m1or W"f!tu

SGGS, P. 611.
"The Lord has listened to my prayer and all my tasks are
accomplished.
The glory of Guru Nanak has become manifested and rung
through the whole age (of Kali)".
The same verse was later on inscribed on the face of the
building when Gurdwara'Dehra Sahib was constructed (the site
of martyrdom of Guru Arjan Dev).
Through this verse Guru Arjan Dev was conveying that
through his martyrdom the significance of Guru Nanak's
principles had been made clear to the whole world.
Q. 16. What 'Rubaaee' (a poetical composition of four
sentences) did Mohsin Fani, a contemporary of
the sixth Master, Guru Har Gobind, write on the
occasion ofdemise ofthe Guru? Also what stanza
from Gurubani was on the lips of Guru Har
Gobind at the last moment?
Ans. To emphasize the greatness ofGuru Har Gobind, Mohsin
Fani* wrote a fRubaaee' composed by one of the then famous
poet, Daulat Khan KaksaI. The theme of this poem was that the
* Mohsin Fani was originally from Persia (Iran). He stayed in Kashmir
for some time when he maintained correspondence with Guru HaT Gobind. Later
on he attendedthe court ofthe Guru andwrote ahistory book entitled, "Dabistan-
I-Mazahib".
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Guru was dear to everyone irrespective of caste, creed, race and
colour. The devotees loved to sacrifice their lives for him.
The meanings of the 'Rubaaee', originally written in
Persian, are as follows:
I remember one word uttered by my preceptor.
As long as there is life in the 'bar' (the meeting place of
friends) the word will stay alive.
If one could attain love (of the preceptor) by sacrificing
ones life one 'Would do it.
But giving life and gaining love are in God's hand.
The last words of Guru Har Gobind before merging into
the Infinite were from one of Guru Arjan Dev's hymns (Asht
Padi) in the musical measure Maaru in Guru Granth Sahib:
"Of all lights, let God's moon illuminate the compound ofyour
heart. Contemplate only on the Lord, for only His contemplation
is blessed. If you have to give up any thing then give up lust,
anger and greed. Ifyou are to ask the Guru for a boon, ask that
God's laudations beyour routine. OfaUvigils theforemost one is
to stay alert while singing God's praises. If there is one point of
focus ofyour mind, it should be the Guru's feet.
He alone can attain such astate on whose forehead great fortune
is writ. Nanak says, blessed is he who comes to Lord's refuge".
'f1Ti!!?)T 9't'Q iftt 'f1Ti!!?)T/I /I
n'fqr ufir ufir II
II
H'Of?)T ){J'(I'f?f ?ftltr ufir"1f -J )f1'i1'{(';Y"II 8 II
R"aT?i ?ftltr ufir HfJ;rrm;rII till
VRt)(Q e/I
reu nmr fa'RfJ wet H'JJ3fir 11211
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q ~ fJu RfiIr o'h!fr it l{i"$' HiM'8m' If ~ 1/
(SGGS, P. 1018)
Q.17.Describe the essentials of GUnl Hari Rai's
sermon to the congregation on his assumption of
GUnl Nanak's throne.
Ans. On becoming the seventh Nanak, Guru Hari Rae exhorted,
"maintain an unshakable faith in God a n ~ always remember His
Name. He further directed, "Stay away from lust and anger) for
they corrode the body. Avoid bad deeds and do not shirk good
deeds. Never steal, earn your living with honest work. Do not
enter into discrepancies over frivolous issues. Do not speak ill of
anyone..Hurting someone's feelings is a taboo".
"Service to ones parents is true devotion to God (Bhakti).
God can be attained to within ones home. Human form is hard
to come by, do not waste it by indulging in sinful acts. Discard
selfishness) live a life devoted to the well being ofothers. Acquire
spiritual education. Search and get into the company of saintly
persons. Keep your consciousness and ideals at a high level. God
is eternally true and in a state of bliss. Holy company is the only
mean to go across this ocean (of Maaya). Concentrate and focus
within self. Recitation of Lord's Name is the supx:eme task".
"To achieve (spiritual) knowledge is the meditation. Donate
tithe out of your honest earnings to charity. To lead a life free
from desires is a great boon. Have firm faith (in God) and stay
detached (from Maaya)".
After these directions Guru Hari Rae recited fifteenth
stanza of twenty-eighth Vaar of Bhai Gurdas:
''A Gursikh wakes up in the pre-dawn hour and meditating
upon Naam, he becomes alert for ablution and charity. He
speaks politely and gets pleasure in helping others. He
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sleeps and eats in moderation and also speaks less according
to the Guru's teachings. He works hard to earn (his living),
performs good deeds and even though may be superior,
would never get his superiority noticed. Day and night he
goes to where Gurbani is being sung in the congregation.
He keeps his conscience merged in (Guru's) word and
maintains love for the true Guru in his mind. (Living)
Among hopes and desires, he remains detached".
Q. 18. What were the last words of Guru Harl Krishan
addressed to his mother and the congregation at
the time of his merger into Infinite?
Ans. To his mother Guru Hari Krishan said, " My time to depart
from this world has arrived". The mother then said to him, "You
were distributing spiritual mirth, sitting on the throne of Guru
Nanak. Why have you decided to depart so soon? Whoever comes
under your merciful gaze, is rid of all calamities. The way you
are spreading the light ofGuru Nanak's spiritual torch, everyone
is full ofyour praises. Please do not think ofdeparture. You know
quite well that the Sodhi clan is full ofquarrelsome people. They
could create many problems after you are gone".
Guru Hari Krishan consoled his mother and said, "Dear
mother, all this is happening according to Divine writ. No one
can harm Guru Nanak's throne. This high and sacred throne
will always distribute spiritual comforts (to the world). What has
been founded by Guru Nanak will stay till eternity and continue
to distribute pleasures and comforts. (Gur Partap Suraj)".
Then he said, "You are my mother, you should not think
like others. You should recognize God's will and teach others
also to abide by it. This illusory world is like a play that looks
real for a short time. One cannot get happiness by attaching
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oneself to this transient world like the shade ofa cloud. What we
see is just an illusion, like the one created by a magician.
Whosoever will consider it real and try to hold on to it, will
ultimately repent. Life is like the flow ofa river (it does not stop).
This is how God has made His p l ~ y . Creation and destruction is
a perpetual game, everyone has to endure this game*".
Then the congregation requested the Guru, " after you who
shall we bow our head to, and who will preach us the divine
teachings"?
Guru Hari Krishan said, "The Adi Granth has exhorted
the praise of Salt Naam (the true Name) as the chore of the
foremost importance".
Q. 19. What did the Brahmins from Kashmir, under the
leadership of Kirpa Ram, request of Guru Tegh
Bahadur; and what was his reply?
Ans. The Brahmins from Kashmir, under the stewardship of
pandit Kirpa Ram, came to Anand Pur and put the following
request before Guru Tegh Bahadur:
"Please help us, 0' son of Guru Har Gobind". They further
said, .. Master! All our physical and spiritual strength has
failed us and we are helpless. It is you who saved the
elephant from the tentacles o ~ the giant octopus**. You
The famous last words of Guru Hari Krishan, according ttl the Sikh
tradition, are "Baba Bakaa!ay". However, Prof Satbir Singh has probably
presumed that every Sikh reatkr ofhis book would know it and has therefore nor
mentionedthem. Instead, he has given the gist ofphilosophical discourse between
the Guru and his mother, as described in the "Gur Partap Sural'
**Accordingto this Hindu mythological story an elephant on entering a sea
for a bath was caught by a giant octopus. When the elephant realized that its
force could not free it from the tentacles it prayed to God who came to help and
freed the elephant.
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also protected the honour of Dropadi (a story from the
Hindu epic, Maha Bharat, wherein Lord Krishna saved
Dropadi when her clothes were being forcibly removed by
an order from the kingDuryodhan) and improved the life
of Sudama (another story from Maha Bharat wherein Lord
Krishna helped his childhood friend Sudama who was very
poor). You are the (ninth) Guru Nanak and in this age of
Kali you are Lord Krishna for us. We have come to your
refuge; we have nowhere else to turn to". (Shaheed bilaas)
In reply to the request ofthe Brahmins, Guru Tegh Bahadur
said the following, as documented by Bhatt Chaand:
"One should focus ones mind on the lotus feet of the Lord
because He is the ultimate protector. The mind tends to
drift towards evil thoughts. One should prevent it to do so
by the help of Guru's word. Once you decide to help
someone, do so even at the cost of your head. Says Guru
Tegh Bahadur, lay down your life rather than forsaking your
Dharma".
Q. 20. What were the last commandments of Gum
Gobind Singh before merging into the Infinite?
. Ans. According to 'Mmar Naama", when Guru Gobind Singh
decided to leave this world, the first statement he made was that
the Sikhs had been instilled with so much (spiritual) power that
they would remain steadfast in their faith. By listening to the
ballads from the 'Dhaadhis' they would stay enthusiastic for battles
over righteous causes.
In a Sanskrit book entitled, "Nanak Chandra Uday
Mahakaviyang", the author, Pundit Dev Raj Sharma, has written
that Bhai Nand Lal then asked the Guru, "who shall be our Guru
from nowon and who should we bowbefore; whose divine rights
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should we admit and with whom should we converse and get our
doubts cleared?"
Then Guru Gobind Singh replied, "from now on the spirit
of the Guru is in Guru Granth Sahib and the body in the Panth.
Search the Shabad for your spiritual satisfaction and if you want
to see the Guru, look at the Khalsa. Seek the protection of God
Almighty".
Q. 21. When did Guru Gobind Singh pass the Guruship
to the Adi Granth? What was the first hymn that
came on opening the Granth at random?
Ans. Bhatt Narbad Singh, son of Bhai Kesho Singh, who was
present at Nanderh at the time of transfer of pontificate, gives
the following witness-account:
"Guru Gobind, the tenth Master, son of Guru Tegh
Bahadur, at Nanderh, in Deccan (South India), Sammat
1765, on fourth day of the month of Kartik (Bikrami
Calendar), in ascending cycle of moon, Wednesday, asked
Bhai Daya Singh to bring the Sri Granth Sahib. Bhai Daya
Singh brought the Granth. Guru Gobind Singh, as the
tradition demanded, placed five paisa and a coconut before
the Granth and bowed. Then he addressed the congregation
and said, "It is my directive that hereafter recognize the
Granth as the Guru in my place. All Sikhs, who do so, will
have their toils accepted and approved and the Guru will
shower them with his grace. Accept this as truth", Then
Guru Granth Sahib was opened at random and according
to the tradition, the top hymn on the left page was read.
The hymn was:
"Maaru MahalIa 5.
yflpHr fi1f t;vr WI" O'!'G~ ufa' ufa' ~ I I
JP.f lITlI'?f&Jrw" ~ m!t Jmft f1'l!t II , II
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~ iifJ;:ffw; W'IfIt U"lftII
fftfJ ~ Hf?; ~ ffIfIr3r1f3trlit 1liR""f!t n, II ~ R
~ trr#~ Ferri" Fliri RaflIr ~ U
1Ie' C1f!F6 ~ Ulif'iWRfiTc;.revprI!t :? n
1PI ~ Jm1r". tt t~ Jli1'f!tR
wwr l.IfJ3' lftt ftn; ~ HfJHr iROc; tl'I!tR !J II
~ WRaflirtil'e' ~ ~ ~ I I
~ R'B' ~ ~ ;rr.ifcf' fetrrlf fQ' lPf!tu 8 H~ II
(SGGS, P. lOOO)
"Good fortune dawned on me and by Lord's grace I sing His
praises.
My efforts have come to an end and I have attained a restful
spot, all running about has ceased.
Now I have achieved the state oftrue (spiritual) life.
Sheltered in the refuge ofholy persons the immanent Creator has
abided in my mind. Pause.
The lust, anger, avarice and attachment, I have caste offand all
enemies have been repulsed.
Now the Lord is always present by me, watching over me. He is
never far away.
All desires are fulfilled and cool joy has come because God's
devotees have come to my aid.
In an instant the fallen ones are purified, the Lord's praise is
beyond description.
All fears have vanished and nowwe are fearless as we are under
the shelter ofDivine feet.
Nanak sings Divine laudations day and night and is absorbed in
them".
Q. 22. When was the Harl Mandir (Golden Temple)
constructed, and what is its importance?
Ans. The foundation stone of Hari Mandir, also known as
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Darbar Sahib, or Golden Temple, was laid by Hazrat Mian Mir
(a Sufi Faqir), on a request from Guru Arjan Dev, on January 3,
1588 in Amritsar. The Amrit Sarovar (sacred lake) is 500 ft. long,
490 ft. wide and 17 ft. deep.
The only bridge that connects Hari Mandir with the outer
walkway (parikarma) is 240 ft. long and 21 ft. wide. Maharaja
Ranjit Singh got the building of Hari Mandir adorned with gold
leaf in 1830, that is why the name Golden Temple.
Reply has beautifully written in his "Believe it or not", that
the Hari Mandir was constructed in order to install Guru Granth
Sahib there". According to this view, this building should be the
most expensive cover for a book in the world.
The installation of Guru Granth Sahib, then known as
Pothi Sahib, was done in the Hari Mandir by Guru Arjan Dev,
on August 30, 1604.
Describing the uniqueness ofHari Mandir, Professor Puran
Singh has written: " It is said that it took nine years for 22,000
labourers to construct the Taj Mahal; but for Hari Mandir's
construction innumerable devotees voluntarily came and worked
to complete it".
Reaching here, a Sikh considers that he/she has reached
his/her own hometown. The foundation of Hari Mandir is
standing on love, devotion and contentment. According to
witness accounts, the earth dug from Santokh Sar (another lake
in Amritsar constructed by Guru Arjan Dev), meaning the lake
of contentment, was used for the foundation of Hari Mandir.
Hari Mandir has four doors, which signify the one-ness of
humanity (open to all four castes) irrespective of colour, creed or
geographical origin. Actually the geographical directions are
aligned towards the four corners ofthe building. Thus each door
is in the middle of two corners representing two geographical
directions.
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The door at "Har ki Pauri" opens towards South-East, the
door towards Shaheed Bunga (where the Sikh reference Library
used to be prior to the 1984 Holocaust, opens towards South West;
The door towards "Darshani Deorhi" faces North West and the
door towards the clock tower (Sikh Museum) faces North East.
Thus even the discrepancy regarding East or West have been
eliminated (Some religions consider East more sacred while the
others consider West more sacred). The building ofHari Mandir
sits at the level of the lake water. To an observer it looks as if a
lotus flower is in blossom and floating on water. Every heart
blossoms on entering Hari Mandir.
The lower level of Hari Mandir's compared to its
surroundings and its relatively flat domes symbolyze humility.
The dome ofAkaal Takhat is upright and is symbolic ofintegrity
and valour.
There is an inverted lotus flower on the dome of Hari
Mandir which depicts the continuous flow of Amrit and the
Maaya (the wealth and the comforts ofthis world) follows those
who possess the Name of the Lord.
Hari Mandir depicts scenes of life (carved in its marble
walls with semi-precious stones). There are pictures ofelephants,
galloping horses, flying birds, bird-laden blanches and meditating
sadhus. On the contrary, in Taj Mahal, not a single wall carving
depicts life. On observing this and tourist exclaimed, "Hari
Mandir is full oflife while Taj Mahal is full of death".
The construction ofHari Mandir is such that one does not
sweat in summer or shiver in winter. The bridge from Darshani
Deorhi to the door ofHari Mandir is 84 steps longwhich signifies
that there is only one "Dharma" (duty ofall humanity). Whoever
comes here with humility and devotion to Gurus' word, he/she
will not have to go through the transmigration of 84 lakh (8,4
million) births.
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Q. 23. Howmany"Takhats" do we have? Where are they
located? When did the construction of Akaal
Takhat begin and what kind of care was taken
during its construction?
Ans. According to the decision of the "Panth" (collective Sikh
nation) there are five Takhats (seats of temporal power)* :
1. Sri Akaal Takhat Sahib, at Amritsar, Punjab;
2. Sri Kesgarh Sahib, at Anand Pur Sahib, Punjab;
3. Sri Patna Sahib, at Patna Sahib, Bihar;
4. Sri Hazoor Sahib, at Nanderh, Maharashtra;
S. Sri Damdama Sahib, at Guru ki Kashi, Bathinda,
Punjab.
The construction of Akaal Takhat was started on July 9,
1609. Gur Bilas Patshahi Chhevin gives the following description:
In the month of Asarh (Bikrami calendar), on Panchmi
(fifth Lunar day) Guru Har Gobind started a great project.
Along with Bhai Gurdas and Baba Buddha Ii, he began
the construction ofthe takhat. After Ardaas (supplication)
and distribution ofPrasaad (blessed sacramental pudding)
the foundation stone was laid by the Guru himself, making
it (Amritsar) an eternal city.
Special care was taken that during its construction no paid
mason, carpenter or labour was allowed to help in this
project. Construction ofthe entire building was carried out
by the Guru himselfwith the help ofBhai Gurdas and Baba
Buddha (and devoted Sikhs).
*Historially there werefour Takhats, the Akaal1akhat, 1akhat Sri Patna
Sahib, Sri Xes Garh Sahib (Anandpur) and Takhat Sri Hazoor Sahib (Nanderh).
The fifth Takhat, Damdama Sahib was established in the sixties.
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The dome of Akaal Takhat is upright while that of the
Golden temple is relatively flat. The former is symbolic of
valour while the latter signifies humility.
According to Sikh Rehit Maryada (the Sikh code ofconduct)
the highest office for appeals for Sikh affairs isAkaal Takhat. Every
entity needs a goad to control it and keep discipline (e.g. an
elephant is kept under control by a goad). Similarly,Akaal Takhat's
respect and fear acts as a goad over all the Sikh Nation. One must
remember that the tighter the discipline and control over the
Panth, the stronger will it be to stand firmly on its feet.
To question as to who is the person issuing commandments
fromAkaal Takhat is self-directedness and egoistic* . The worldly
rulers have their courts of justice to administer law and order
and it does not matter who thejudge is. Because it is the ruler in
whose name the justice is administered. Similarly, the Jathedar
ofAkaal Takhat administers justice in the name of the Guru. On
the stamp ofAkaal Takhat lile words embossed are: "Akaal Sahaae
Khalsa Ji" (may God help the Khalsa).
It is written in "Prachin Panth Prakash" that when the Sikhs
used to come to Amritsar on Diwali and lor Baisakhi, they would
sit first in the Hari Mandir, absorbed in the Divine knowledge,
concentrate on Guru's word. Then they would sit atAkaal Takhat
and pass the Gurmattas. They would decide on punishment to
the enemies and help to the needy. The following used to be the
Ardaas (supplication) at Akaal Takhat twice a day (morning and
evening): May God bless the whole world and may the Panth
* The appointment of the ]athedar of Akaal Takhat by the president of
Shromini Gurdwara Parbandhak Committee (SGPC), which is an organization
under the control ofthe Government ofIndia, has resulted in objections by many
Sikh organizations. This has recently happened because of indiscriminate
appointments and dismissals of several ]athedars whose appointments were
because ofpolitical reasons rather than their qualijUations.
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Guru Nanak Dev Ji
Guru Angad Dev Ji
Guru Amar Das Ji
Guru Ram Das Ji
stay ever in God's favour.
Q. 24. Name the sacred towns founded by our Gurus.
Ans. If the Mughal emperors are known for their passion for
founding new cities and constructing famous buildings, then our
Gurus' contribution in building new cities is in no way less than
that of the Mughal emperors. The following towns/cities were
founded by our Gurus:
1. Kartar Pur (Raavi-now in Pakistan)
2. Khadoor Sahib (District Amritsar)
3. Goindwal Sahib (District Amritsar)
4. Amritsar
S. Taran Taaran, Chheharta and
Kartar Pur (District Jalandhar) Guru Arjan Dev Ji
6. Har Gobind Pur, Mehraj and Kirat Pur Guru Har Gobind Ji
7. Kirat Pur Sahib Garden and Zoo Guru Hari Rae Ji
8. Anand Pur Sahib Guru Tegh Bahadur
9. Anandpur Sahib's Forts, Paonta Sahib and
Damdama Sahib (Guru ki Kashi) Guru Gobind Singh Ji
Generally, the life in cities is considered full of hazards.
Everything is impure. Even air and water are polluted. Jealousy
and envy in every walk oflife run rampant. A trader wants to get
better of the shopkeeper who, in turn, wants to beguile the
customer. The tax collector of the state is after everyone. There
is a spiritual chaos. In such poisonous atmosphere the significance
of the ambrosial hour of the morning is non-existent.
Our Gurus built cities with a protective fence of truthful
and honest living; where thievery and cutthroat business of
normal cities would not exist. The environment would be clean,
where no one would spread the poison of deception and where
lender and borrower would be treated equally. No tax would be
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levied for difference in religious beliefs.
!
1JifJRUif !Pf i" RfI urc//R'U ~ i#JIFC. 8 N
RtfPHr i/o'"Hi'?i';:mrfJII Rfaii/m 1lfiTt!tcs't ~ lit ruN f.I R
SGGS, P. 430.
'5411 the shops ooze ofpeace andtranquillity, borrO'We1'S andlenders
are treated equally.
There is no religious tax, the true Guru has put his divine stamp
(on these rules) * ".
They founded cities on the banks of rivers, surrounded by
sparkling pools and gardens. No landowner was forcibly ejected
or routed in building of these cities.
Q. 25. Name the five sacred lakes (pools) in Amritsar
and describe their significance.
Ans. The five sacred pools in the city of Amritsar are:
1. Amritsar (Amrit Sarovar)
2. Kaulsar
3. Santokhsar
4. Bibeksar
S. Ramsar.
According to the old tradition among Sikhs it was essential
to take a bath at Kaulsar before taking a dip at Amritsar; though
some devotees took a bath at all the other sacred pools before
coming to the Amrit sarovar.
The spiritual significance of these pools is:
Ramsar: Keep the Name of God (always) in your mind.
Kaulsar: Stay in a state of happiness while living in this
world, full ofworries, like a lotus flower that blossoms even while
* All this was true during the time of Gurus. With time moral degradation
has set in and these towns/cities are no different from any other city.
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located in muddy water.
Santokhsar: Stay contented in whatever God has given to
you. Forsake avarice.
Bibeksar: Lead a disciplined life.
Amritsar: Those who take a dip in Amritsar (the pool of
Ambrosia) discard their problems and maladies.
Q. 26. Name the forts at Anand Pur (constructed by the
tenth Master) and give their significance.
Ans. The forts constructed by Guru Gobind Singh in and
around Anand Pur are as follows:
1. Nirmoh Garh
2. Loh Garh
3. HoI Garh (the literal meaning of ,hoia' is invasion)
4. Fateh Garh
5. Kes Garh (signifies unity)
6. Anand Garh.
The tenth Master got these forts constructed in order to
maintain peace and tranquillity.in the city, so no one could dislUrb
this peace.
To attain the state of peace and tranQ.uillity one must first
forsake worldly attachments. (Nirmoh Garh)
Secondly, one must stay under tae protection of all steel
(Loh Garh) (be prepared to defend oneself if needed).
Then, one should develop wisdom tojudge when and from
where the enemy is going to attack (Hoi Garh).
Also, one must have firm belief that he/she is going to be
victorious (Fateh Garh) in all battles (physical, psychological and
spiritual).
One must not let any cracks appear in unity (Kes Garh).
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Last and most importantly, the fort ofbliss (Anand Gar,,)
must be kept strong.
Metaphorically, these six stages lead one to the realm of
bliss or mental peace and tranquillity. In other words one should
take the refuge ofGod, lead a life ofpeace, remain in high spirits,
be sweet and sensitive and always take the guidance of Guru's
Shabad.
Q. 27. Describe the daily routine of Guru Hari Rae (the
seventh Master).
Ans. Guru Hari Rae made the daily routine of his life such that
by following it (like a beacon) a Sikh could make his life'sjourney
easy and comfortable.
He would get up by the end of the third quarter of night.
Then he would take a bath with generous supply of water (one
hundred buckets, according to Mehma Prakash, story 2).
By nature he was always alert. After putting on his clothes
he would sit for meditation on "Shabad". This would continue
until dawn when he would put on new attire and come to the
congregation. He would always wear light (comfortable) clothes.
Reaching the congregation, first he would read from Guru Granth
Sahib and recite it to the congregation. After this the bards were
asked to sing ' ~ a s a di Vam". At the conclusion the congregation
was urged to form two groups and sing the hymns in turns. Then
the hymn ofGuru Nanak, "Gagan meh thaal Ravi Chand Deepak
banay" was sung. The services were concluded by saying a
supplication (Ardaas), in which he himselfwould lead. He started
the tradition of supplication while standing. He would then
proceed to "Langar" (the community kitchen) along with the
congregation. With great humility and respect he would first serve
the food to the congregation (he said they were the holy people)
and then eat himself. Serving of meat was stopped during his
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time. He would then retire to his living quarters to take rest for a
while. Then he would go for a ride and hunt*. However, his
hunting did not involve killing but only to capture. Many
wounded and sick animals were thus captured and after proper
treatment, were kept in the sanctuary where they moved freely.
In the evening he would lead discourses on history and
Gurbani. Many highly learned people would come to listen to
him and raise their souls to higher spiritual levels through his
elixir words ofdivine knowledge. Then he would go to the garden
for a walk while Kirtan by renowned hymn-singers continued
in the congregational hall. On returning from walk he would go
to the hospital and dispensary, then for horse riding and some
time watch wrestling and riding. He would gather young children
and teach them Gurbani as well as martial arts like archery in
which he himself would participate. He was a superb archer who
could pierce a hard plate made of an alloy of eight metals.
Thereafter he would go to the sanctuary to nurse the sick and
wounded animals and birds. In the evening, at the time of the
prayer of "sot!ar" he would go again to the congregation hall.
The evening prayer session continued towards the end of first
quarter of night. After this he would go to the "langar" for dinner.
Following the dinner the recitation of "sohila''* * took place and
then he would go to bed.
Such was the daily routine ofthe seventh Master whenever
he was at Kiratpur.
* The word "shikar" meaning hunt used by Prof Satbir Singh is rather
misleading. Guru Hari Rae's one most important principle in life was not to hurt
any being- not even aflower by plucking it from its branch. He would ride daily
in the forest in search of any sick or wounded animal. Finding one he would
bring it to his sanctuary, treat and nurse it and as soon as it was fit, would let it
loose back in the forest.
** Also popularly known as Kirton Sohila.
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Q. 28. What do you know about the children of the
Gurus?
ADs. The first Master, Guru Nanak Dey had two sons, Baba
Siri Chand and Baba Lakhmi Chand.
Guru Angad Dey had two sons, Baba Dasu and Baba Datu.
Also he had two daughters, Bibi Amro and Bibi Anokhi.
Guru Amar Das had two sons, Baba Mohan and Baba
Mohri. Also he had two daughters, Bibi Dani and Bibi Bhani.
Guru Ram Das had three sons, Baba Prithi Chand, Baba
Maha Dey and Guru Arjan Dey.
Guru Arjan Dey had one son, Guru Har Gobind.
Guru Har Gobind had five sons, Baba Gurditta, Baba Sooraj
Mal, Baba Ani Rae, Baba Atal Rae and Guru Tegh Bahadur. He
also had one daughter, Bibi Veero.
Guru Hari Rae had two sons, Baba Ram Rae and Guru Hari
Krishan. He also had an adopted daughter, Bibi Anoop Kaur.
Guru Hari Krishan was only eight years old when he left
this world.
Guru Tegh Bahadur had one son, Guru Gobind Singh.
Guru Gobind Singh had four sons (Sahibzadas), Baba Ajit
Singh, Baba Jujhar Singh, Baba Zoravar Singh and Baba Fateh
Singh.
Q. 29. Whom do we call a Singh* ?
Ans. For those, who have taken "Khande di Pahul" (undergone
* The literal meaningofthe word 'Singh' is lion. A lion is considilred 10 be
the king ofthe jungle - is fearless. Guru Gobind Singh enjoined that every Sikh
should use 'Singh' at the end of his name. The purpose was to remove the caste
prejudices and also to give a boost to the psyche ofthe Sikhs that now they were
fearless like a lion.
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the 'Amrit' ceremony of the double-edged dagger), are called
Khalsa, and the followers ofGuru Nanak. In order to understand
the difference between a Sikh and a Singh, it will be advantageous
to read the dialogue that took place between Lord Budha and his
disciple, Ananda.
Question (by Ananda): Who is the one that keeps walking
difficult and thorny paths successfully, thus completing his
journey?
Answer (by Lord Budha): That is a Sikh (a disciple).
Question: Who is a Singh?
-
Answer: ASingh, like a lion, comingout ofhis den, first stretches,
then shakes his body (to cast off laziness), looks around, raising
its ears to listen any sounds. It then roars (to announce 'itself)
and at the first opportunityjumps into the arena of battle.
Similarly, a Sikh covers his journey (of life), subdues lust
and anger. Thus reaching the abode oftruth he becomes a Singh.
ASingh ignores the love, fear andworry ofhis/her body (physical
existence) and rises above it (to the realm of spirit). He snaps the
ties of worldly achievements, heeds the call of oppressed and
needy and is always ready to struggle for their uplift.
A Singh is one who has completely forsaken his ego. Such
a person has no unique name any more (he has merged in truth
or God). The tenth Master used to say that Singh is the name of
the spiritual Divine Knowledge. To associate the name "Singh"
with only physical bravery is deficient thinking.
Bhai Gurdas Singh (a contemporary ofGuru Gobind Singh)
has beautifully said the following about "Singh":
A Singh is one who believes in the sanctity ofthe hair. One
who does not know the sanctity of hair is incomplete. He
fights with sword and dagger and with spear he wreaks
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havoc among his enemies. He does not believe in
differences of colour and creed and shatters the rituals and
meaningless traditions into bits and pieces. He does not
bow to the authority of Turks or Pathans. Such a Singh is
symbolically, God's own brilliant light.
Q. 30. Who do we call a Khalsa?
Ans. In the ''Lughat-l-kashori'' (Arabic dictionary) the term
"Khalsa" has been defined as: that royal land which is not the
property of anyone else. The tenth Master, Guru Gobind Singh,
made the Sikhs the Khalsa, which means that they belong only
to Akaal Purakh (God Almighty). In other words there is no
intermediary between Khalsa and God.
Guru Gobind Singh himself, while praising Khalsa, has
said:
"When the light of Akaal Purakh lights up within, only
then Khalsa is considered a real Khalsa".
Bhai Santokh Singh (the author of'Gur Partap Sooraj') has
taken the letters (ofPersian Alphabet) that spell the word 'Khalsa'
and elicited the meaning: Khalsa is one in whom the worldly
life discipline and spiritual life discipline have merged together.
Such a complete person is called Khalsa.
When one takes the spelling of Khalsa in Persian alphabet,
the meanings that come out are: Waheguru is in constant contact
with His Singh; both can communicatewith each other whenever
they wish to, as ifa hot line is establishedbetween them. Acontact
is made whenever t h o u g h t ~ are raised to a higher plane.
Khalsa always stays within the Will ofWaheguru. In turn,
Waheguru bestows upon Khalsa independence and full capacity
and ability to work for the welfare for all. In other words when
Waheguru wants to reveal Himself, He sends a Khalsa there (as
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His personification).
This is why in his book, "Sikh Religion", Pincott has
written, " In the Punjab such proud and fearless persons were
born to protect democracy, who feared only God and who
destroyed the age old inhuman shackles of casteism and racism.
Who swore before God that for them all human beings were equal
(the commonwealth of the whole humanity is same). Such
adorned Khalsa did not care for man-made divisions of society.
They only know that all human beings have equal standing in
the brotherhood of humanity. All this is the essence of Guru
Nanak's teachings"..
David Ross wrote that he had never seen a more handsome
personality than that of Khalsa.
Cunningham wrote: " Khalsa possesses high thinking, has
oneness with God, a chivalrous personality full of ambrosia of
life".
How impressive was Khalsa could be estimated from the
story that when the Afghans saw Sardar Sham Singh Attariwala,
they exclaimed, "It seems as ifAllah Himselfhas also taken Amrit
(and become Khalsa)".
Q.. 31. What is the correct meaning ofthe term"Panth"?
AIls. No word synonymous to "Panth" exists either in a Hindu
dictionary or a Muslim Encyclopedia or in any other dictionary.
The Hindu thought has been confined to sects and
denominations while Muslims have not been able to go beyond
their restricted and exclusionarybrotherhood (MiHat). The white
men, on the other hand cannot think anything beyond their
(superior) race.
Panth includes those who have moulded their life according
to t ~ directions of the Guriis and are always ready to sacrifice
self for these ideals. They have neither prejudices of sects and
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denominations nor fundamentalist fanaticism of Islam nor
arrogance of race. Only through forsaking the arrogance of
profession, lofty claims of superior actions, race, religion,
communal afflictions that one can become a part of the "Panth".
When Balwand and Satta wrote in their Vaar in the Raag
Raamkali (SGGS, P. 967)
f!9 H' fHFJ'lilt
which means, the folfuwers are waiting at the door of the Guru
for service, they meant that the Sikhs came to the door of the
Guru with no thought other than that of the service. The second
part ofthis sentence,
HRd'iJfe' tIiJrr1ttn
further clarifies the idea, as the meaning ofthis part is 'cleansed
mind', i.e., free from any thought that may rentler the mind dirty.
Cunningham writes, "When the divine light of the ten
Gurus shines in a Sikh, he is Panth".
Guru Nanak in Japu Ji says,
>M- HW' c; vi' ~ H (SGGS, P. 3)
Which also means that a Sikh f(Jf'Saking the fear ofdeath, freely
walks on the divine (imperial) highway". In other words he/she
does not follow the paths of doUbt, illusions and misconceptions
but follows the path oftruth.
rmr a"1t! faoll'" f)q 8' ;J){ HfcJr c; riII (SGGS, P. 1091)
Which means: Dharam Raja is their friend; they do not go on
the path of Thma.
Guru Nanak Dev had revealed this Panth and all
subsequent Gurus prepared the Sikhs to follow this royal path.
We should remember the following words of Guru Arjan Dev
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quoted in "Mehma Prakash":
Having realized that the Panth was revealed (to Guru
Nanak) in this world, Guru Arjan Dev compiled theAdi Granth
(to show the true way).
When on going through the Amrit ceremony (Sikh
baptismal ceremony) the Sikhs accept Guru Gobind Singh as their
father, Mata Sahib Kaur as their mother and Anand Pur as their
abode, they become members of a family, rather than a race, sect,
tribe or clan.
Panth is not the subject of a worldly king or emperor. It is
sovereign and shall keep on the struggle for sovereignty. It has
been, right from the beginning, strugglingagainst the unjust and
ruthless rulers (Prachin Panth Prakash).
Q. 32. What is a "Rehit Naama" (the Sikh Code of
Conduct), and which one is al.cepted by the
Panth?
Ans. Observing the discipline of principles of Sikhism and
leading ones life according to these principles is called "the Rehi t
Maryada". It can also be called the collective personality of the
Panth. No individual has the right to attempt to corrupt (or
desecrate) this personality ofthe Panth.
The accepted Rehit Maryada today is the one issued by the
Shiromani Gurdwara Parbandhak Committee (SGPC), the elected
representative body ofthe Panth, with its head office in Amritsar.
The title of this booklet is, "Sikh Rehit Maryada". All Rehit
Naamas available today, were written, from time to time, by
devoted Sikh individuals, according to their knowledge, their
capacity and ability to rationalize the historical directives of the
Guru, and their devotion and beliefs. Such Rehit Naamas are
said to be 37 in number.
It was feared that because of so many Rehit Naamas, Sikhs
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might get divided into splinter groups and follow individual paths
according to these Rehit Naamas. Therefore a single Rehit
Maryada was prepared (with the consent of various Sikh
intellectuals belonging to different groups).
This Rehit Maryada is divided into two parts. One part
concerns individual Rehit (code ofconduct) and the second part
concerns the Panthic (community) Rehit. The individual code of
conduct is further divided into three sections:
I. Practice ofLord's Name and Gurbani (utterances from
Guru Granth Sahib).
2. Ethical behaviour according to Guru's directions.
3. Self-less service.
The Panthic Rehit has five sections:
I. Guru Panth (Community as embodiment of the Guru).
2. Amrit ceremony (Khalsa baptism)
3. Procedures for punishment to those who violate the
Sikh tenets.
4. Procedures for taking collective Panthic decisions
(Gurmattas).
5. Appeal against the decisions taken by local Sikh bodies.
The practice of Lord's Name (recitation of Naam) has the
following sub-sections:
A) Ambrosial morning time (for meditation).
B) Daily prayers (the five Sikh prayers - Nit Nem).
C) Supplication before Akaal Purakh (Ardaas).
D) Holy Congregation (Saadh Sangat).
E) Discourses on Hymns from Guru Granth Sahib.
F) Sermons.
G) Programs of Congregation.
Each section has its prescribed rules; one for the ambrosial
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early morning hour; one for daily prayers and three for
supplication (in this section the procedures for Ardaas are
described).
The sub-section of holy congregation (Saadh Sangat) has
rules under the following titles:
Gurdwara has nineteen rules.
Kirton has four rules.
Vaak (random reading ofa hymn from Guru Granth Sahib)
has five rules.
Simple reading ofcomplete Guru Granth Sahib (sehj paath)
has one rule.
How to begin and concludeAkhandPaath (non-stop reading
of GUl'U Granth Sahib) has two rules.
Howto prepare and distribute Karhah Prasaad (sacramental
pudding) has four rules.
Gurbaani discourses have three rules.
Sermon has one rule.
Agenda and program in the Gurdwara has one rule.
There are five sub-sections under 'ethical behaviour
according to Guru's directions':
a) Gurman (Guru's advice).
b) Rites of birth and naming the baby.
c) Rites of marriage (Anand Koaraj).
d) Rites of death.
e) Any other rites.
Guru's advice has twenty rules.
Rites of birth and naming the baby, has three rules.
Rites of marriage, has seventeen rules.
Rites of death, has seven rules.
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Other rites, has one rule.
The selfless service has three sub-sections:
a) Management of Gurdwara.
b) Community Kitchen.
c) Rules of how to sit in the "Langar hall" (common
refractory).
In the community ethical behaviour section, the section of
Guru Panth has two rules.
Amrit (baptismal) ceremony has twenty rules.
Punishment for violating the Sikh tenets has three rules.
Collective decision-making (Gurmata) has two rules.
Appeal against local decisions has one rule.
Q. 33. What is the meaning of "Rehit" and "Kuraihit"?
Ans. Rehit, as described in the previous section (32), is to lead
ones life according to the Guru's prescribed code of conduct. To
ignore or violate any of its tenets is Kuraihit. In addition, there
are some specific taboos that may be called major Kuraihits.
There are four Kuraihits or taboos and five Rehits.
KURAIHITS (TABOOS):
I. Violating the sanctity of hair.
2. Eating meat prepared by slow killing of an animal.
3. Infidelity to ones spouse.
4. Usage of tobacco.
In case anyone of these (Kuraihits) has been committed,
one will have to undergo the Amrit (baptismal) ceremony again.
Committing inadvertently anyone of these acts does not carry a
punishment, but to go through the Amrit ceremony is a must.
REHITS:
1. To maintain the sanctity of hair or 'kesh'.
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2. To keep a kirpan or ceremonial sword (no specification
on length).
3. To keep a kangha (comb).
4. To wear a kachhehra (knee-high breeches), made of any
fabric.
5. To wear a karha (steel bracelet).
In his 'hukam naama', sent to the congregation of Kabul on
May 25, 1699 (almost two months after the birth of Khalsa on
the Baisakhi day that year), Guru Gobind Singh enjoined, "Take
the Amrit of Khanda (the double-edged sword) from five
(baptized) Amritdhaari Sikhs. Keep your hair uncut; it is my
stamp. Do not put aside Kirpan (sword) and Kachhehra
(breeches). Always wear steel bracelet on your arm. Comb your
hair twice a day (with a Kangha). Do not eat 'kutha' (meat prepared
//
by slow-killing ofan animal, as Muslims do). Never use tobacco.
Do not indulge in sex with anyone other than your spouse.
Do not have relations with those who commit infanticide
of their daughters. Have no dealings with sacrilegious sects like
Meenas, Masands, Ram Raias, Dheer Maleeaas* etc. Read Granth
Sahib, recite Waheguru and abide by the directions of the Guru.
These commandments were framed to give the Sikhs a
complete personality (of saint soldier) and give the Panth a
distinct entity.
Hair is considered to be the ultimate essence ofbeauty and
spirituality. Research carried out at California's university at San
Jose concludes that a person who keeps the sanctity of hair is
generous, mature, handsome, masculine, courageous, self-
confident, liberal, non-conformist and industrious.
Eating of 'kutha' flesh was described by Guru Nanak, in
Aasa-di-Vaar, as a sign of slavery (to the Muslim rulers).
* These are schismatic sects.
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~ lifT ~ 8'ZrcJ" 'l'ifT1i (SGGS, P. 472)
By enjoining the Sikh congregation not to eat this type offlesh,
Guru Gobind Singh got us freedom from this slavery. In Amar
Naama, the tenth Master explicitly commands not to kill an
animal by slow or gradual bleeding process.
The third commandment of fidelity to ones spouse was to
elevate the ethical level ofthe Panth. It was commonly said that
everything was fair in war. However, Guru Gobind Singh made
the Sikh a model of high moral character. In case a woman was
captured in a battle, she was to be treated with the same respect
that one would give to ones mother or sister.
The use oftobacco was strictly prohibited because it attacks
both the body as well as the soul. The world health organization
has declared it a 'Hydra Headed Monster' whose head must be
crushed. Gandhi (Mohan Das, K.) declared it as the most unclean,
unhygienic, socially as well as morally indefensible substance.
Recent studies are indicating that nicotine in cigarette
smoke may cause a deficiency in a person's ability to learn and
remember. It is the enemy of tolerance. Continued smoking may
cause subtle changes in the neurological functions that may play
part in the reduction of ones capacity to tolerate.
Thus, the hair symbolizes devotion, self-sacrifice and
benevolence. Hair is the visible symbol of a Sikh's commitment
to life.
Kangka signifies orderliness and cleanliness.
Kirpan symbolizes power with honour.
Karka signifies resolve with a purpose.
Kachhehra symbolizes decency, morality and purity.
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Q. 34. Describe the great significance of ' ~ r i t * nand
describe how it is administered.
Ans. For ages, the gods, human beings and sages had been in
search of the Amrit, says Guru Amar Das:
(SGGS, P. 918)
The Sikh is fortunate that the Guru not only administered
the Amrit to him but also told him the procedure to prepare it.
Furthermore, the Guru not only enjoined (the Sikh) to take the
Amrit from five beloved ones but he himself took it from them,
thus emphasizing its necessity.
Guru Gobind Singh was a perfect divine being, master of
all faculties. But when he himself, kneeling on one knee (in the
posture of a warrior), took Amrit (from the five beloved ones),
that should have put an end to today's discussion regarding the
need or importance of (taking) Amrit. The Amrit for which the
divine emperor Guru Gobind Singh himselfexpressed such keen
desire, leaves very little for insignificant mortals like us to
question its importance?
In Gur Bilas Patshahi 10 of Bhai Koer Singh it is stated
that Guru Gobind Singh got down from his throne and with
folded hands requested the five belovedones to bestow the divine
gift ofAmrit upon himand thereby include himalso in the Khalsa
brotherhood. From that moment on there was to be no difference
between Jat and non-Jat, high and low (in social status), and
teacher and disciple. On hearing these words of the tenth Master
all became quiet but one of the beloved ones asked, ''0 true king,
how could we do that?" The Guru replied, "Be alert and
administer the Amrit to me just as you have been administered
* Various authors have translatedthe tenn Mmt'as necter, elixer, ambrosia
etc. HO'l.Vef)er, none ofthese terms is an exact equivalent to what this tenn is used
for in Guru Granth Sahib.
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by your Guru".
Never say, "Amrit was administered by such and such group
or such and such person". Waheguru (God) Himself resides in
the five beloved ones. The directive to the Sikh is:
The true Guru has administered the Amrit. I do not know
anyone else.
~ l/twr Rksqjfd ~ H ~ c ; ~ r r r ~ "
(SGGS, p. 1033)
The procedure for administering Amrit is as follows:
A relatively quiet place should be selected where everyone
cannot walk by. In the presence of(at least) six Amritdhaari
Sikhs (those who have been initiated to Khalsa brotherhood
by going through Amrit ceremony), Guru Granth Sahib
should be installed. One ofthese six Sikhs should sit behind
Guru Granth Sahib. The remaining five are to administer
the Amrit. These may include female members of Khalsa
brotherhood also. All should have washed their hair. None
of them should be handicapped or be inflicted with any
disease. None of them should have undergone any
punishment for violating the Khalsa code. Every male or
female, irrespective ofcaste, race, colour or creed has a right
to administration of Amrit. It is, however, necessary that
he/she is capable of making such a conscious decision.
All the recipients of Amrit should also have washed their
hair and be wearing the five K's (kesh, kangha, karha, kachhehra
and kirpan with sash). They should not have upon them any
symbol of any other religion. It is necessary that those who had
once taken Amrit but violated by committing any cardinal sins
and want to take it again be separated from the group that is
taking Amrit for the first time. The beloved ones (officiants)
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should pronounce the punishments (tankJuzoh) levied on them
in the congregation (if present).
Those aspiring to take Amrit should first be told the
principles and tenets of Sikhism. Then they should be asked if
they are accepting Sikhism oftheir own free will. Upon receiving
the answer in affirmative one of the five beloved ones should
lead in a supplication for preparation ofAmrit. At the conclusion
of the supplication the commandment from Guru Granth Sahib
should be read. Now the five should approach the vessel (hala) to
be used for preparation of Amrit. This vessel should be made of
steel and be placed on a stool or a clean seat. Clean water and
sugar drops (patashas) should be added to the vessel and the five
should sit around it in a warrior posture (with right knee on the
ground while the weight ofthe whole body on the upper portion
of right foot and left knee pointing upwards).
The following five prayers should then be recited at the
same time stirring the sugar solution in the vessel with a d o u b l e ~
edged sword (kJuznda):
1. lapu li.
2. laap Sahib.
3. Ten (sudha) sawaiyye.
4. Bainti Chaupai (hamri karo haath de rachha ).
5. Anand Sahib (six stanzas-the first five and the last
one).
The person reciting the prayer should have his/her l e f ~ hand
on the vessel and stir the Arnrit with the double-edged sword
with the right hand. All the remaining beloved ones should have
both their hands on the vessel. While reciting the prayer the
minds should be focosed on the prayer and eyes on Arnrit.
Upon completion of the prayers another supplication
(Ardaas) should be offered. Care should be taken that no onejoins
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the group of original aspirants of Amrit in the middle of the
ceremony. Following the supplication every aspirant be made to
sit in the warrior posture, placing right hand on hislher left hand.
One of the five beloved ones should then give five palm-full of
Amrit to drink to each aspirant. On administering each palm-
full the beloved one utters (loudly), "Waheguru Ji ka Khalsa,
Waheguru Ji ki Fateh", the Amrit receiver then repeats (loudly),
"Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh".
Then Amrit is sprinkled five times in the recipient's hair
and each time the same routine of "Waheguru Ji ka Khalsa,
Waheguru Ji ki Fateh" is to be repeated.
Whatever Amrit is left is to be consumed by the recipients
from the same vessel. Now the five beloved ones together
pronounce, "Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh" and
then recite the "Mool Mantra" (Ik Oankaar, Salt Naam, Kana
Purakh, Nirbhau, Niroa;r, Akaal Moorat, Ajoon;, Saihhang, Gur
Prasaad) and have it memorized by the recipients. One of the
five then narrates the Sikh Rehit (Code ofethics) and pronounces:
"The recipients are nowreborn and havejoined the Khalsa
brotherhood. Their spiritual father is Guru Gobind Singh
and mother Mata Sahib Kaur. Their (spiritual) birthplace
is Keshgarh Sahib and they are natives ofAnand Pur Sahib.
ThUll, being the sons/daughters of the same (spiritual)
parents they are all siblings. They have now become pure
persons having renounced their prior race, caste, religion,
tribe etc. They are not supposed to worship any god,
goddess, prophet or avtaar except Almighty God and not
to consider anyone except the ten Gurus and their divine
word (Guru Granth Sahib) as the emancipator. It is
necessary to learn Gurmukhi (ifthey already do not know)
and recite the prescribed prayers daily".
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"In the morning recite lapu l ~ laap Sahib and Sawaiyye;
in the evening recite Rehraas and before going to bed recite Sohila.
Either read yourselfor listen when someone else is reading from
Guru Granth Sahib. Stay away from the company of apostates
and those who smoke. Always stay ready for the service of
Gurdwaras and the Panth. Give tithe (one tenth of your honest
earnings) in charities and carry out all chores according to the
directions of the Guru (Sikh code of conduct). Stay united as a
member ofthe Khalsa brotherhood. Ifany of the Sikh tenets has
been (advertently or inadvertently) violated, present yourself to
the Khalsa congregation, request for and accept the punishment
and be careful in future.
The following deserve punishment:
Those who keep company of schismatic sects like Meenas,
Masands, Dhirmalyas, Ram Raiyas and other enemies of
the Panth; who smoke tobacco, commit infanticide (of
daughters), eat out ofthe same plate as a non-Khalsa, dye
their hair, accept or give dowry in the marriage of their
sons and daughters, do any intoxicants (marijuana, opium,
cocaine, heroin, alcohol etc.), perform any rites that are
contradictory to the Guru"s directions, violate any Khalsa
code.
After this sermon a supplication is said and commandment
(vaak) from Guru Granth Sahib is read. Ifanyone ofthe recipients
had his/her name chosen in a way other than the Sikh procedure,
he/she should now have the new name picked. Karhah Prasaad
(blessed sweet pudding) is then served and all recipients eat it
from the same utensil.
Q. 35. What were the principles followed by the Gurus
in transferring of Guruship? Describe the
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relationships between successive Gurus.
Ans. Explaining the responsibilities and principles associated
with the Guruship, Guru Nanak Dev said:
"This is a demand note from God which has to be paid off
by the dev-otee; and such a devotee, as I can see, is Bhai
Lehna".
Guruship is not an instrument of luxury or worldly
pleasures. It is a great responsibility that could be fulfilled only
by those who did not have the slightest ego in their mind. Passing
of Guruship by Guru Nanak to Bhai Lehna was a revolution the
like of which has never happened in the history of the world.
In 1688 a glorious revolution took place in England when
the royal throne changed hands without spilling a drop ofblood.
But still the crown remained within blood relatives. William and
Mary ascended the throne; Marywas the daughter ofthe previous
king, James I.
Bhai Lehna was not even a distant relative of Guru Nanak.
Bhai Gurdas has written that no matter from what angle one
looked, the passing of Guruship to Bhai Lehna was a unique and
unusual event. It was a novel idea, a glorious revolution and an
earth-shaking deed.
First of all, the worldly kings do not give away their
kingdoms to anyone while alive; and ifat all such an event occurs,
it is done only when the king is on the deathbed. But Lehna was
installed on the spiritual throne when Guru Nanak himself was
still alive.
In the case of worldly kingdoms, as soon as the son would
ascend the throne, he would have the army take an oath of
allegi.ance in his name and similarly would have all his subjects
declare (under oath) that hereafter they would obey him as their
king. All money in circulation (with his father's name on), would
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be replaced gradually by that bearing his name. He would
establish his control on the treasury and use his seal and proclaim
himself the master of all fortune.
But the house of Nanak started a different tradition, a
wonderful play. Here neither the path changed nor the goal;
neither the rites nor the tradition changed. The one Supreme
Being's Name was lauded. The same mint of holy congregation,
the same recitation of Bani (utterances of Guru) from the Pothi,
the same one name - that of Nanak in all the sacred hymns, the
same one spiritual throne ofGuruship and the same seal ofTruth
and true Name which is accepted in God's court.
The other (false) empires are fraught with innumerable
problems, internecine fights, thousands ofanxieties and millions
of enmities. But whosoever came under the refuge of this
(spiritual}empire, beheld the sight ofand bowed before the Guru,
received bliss and equipoise. The closer one looks the more
fascinating it seems.
Guru Nanak gave the (selfless) service of responsibility of
Guruship to Bhai Lehna even when he had two sons who
considered themselves eligible for this responsibility. Guru Angad
Dev passed on this responsibility (and service) to Bhai Amar Das
even when his sons were there. Guru Amar Das gave the Guruship
to his son-in-law, Bhai letha, by-passing his sons. Guru Ram Das
by-passed his elder sons and gave the Guru's throne to his
youngest son, Baba Arjan Dev. Guru Arjan Dev passed this
responsibility on to his (only) son, Baba Har Gobind. Guru Har
Gobind gave the Guruship to his grandson, Baba Hari Rae while.
his sons were there. Guru Hari Rae gave the Guruship to his
youngest son, Baba Hari Krishan although his elder son, Ram
Rae, was there. Guru Hari Krishan gave the responsibility of
Guruship to his granduncle, Baba Tegh Bahadur. This clearly
indicates that in Sikhism the rule ofblood relation, lineage (eldest
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son as king), or nepotism was not observed.
The national poet, Maithali Sharan Gupta, in the chapter
Purakh Ans" of his book, "Bharat has written:
. "Even though he had his own sons, Guru Nanak presented a
model ofbenevolence/ liberal thinking. The heir to his (spiritual)
throne was selected, Bhai Lehna, on the basis of his devotion to
the Guru and not on the basis of lineage.
The spiritual emperor, Guru Nanak, was sculpting a pure
new social order.
Q. 36. State the 'names, places of birth and death of the
five beloved ones (Piaare).
Ans. The names of the five beloved ones are:
Bhai Daya Singh.
Bhai Dharam Singh.
Bhai Himmat Singh.
Bhai Mohkam Singh.
Bhai Sahib Singh.
Bhai Daya Singh was born in 1669 at Lahore (now in
Pakistan), to mother, Dayali and father, Bhai Sudhay. He was 30
years old when at the Baisakhi day of 1699 he came out and offered
his head to Guru Gobind Singh. He passed away on the shore of
river Godavari at Abchal Nagar (Nanderh). He was the leader of
the five beloved ones. He stayed with Guru Gobind Singh all
through the time of difficulty after leaving Anand Pur.
Bhai Dharam Singh was born at Hastina Pur (near Delhi)
to mother, Sahbo, and father, Bhai Sant Ram, in 1666. Hejoined
Bhai Vishnu Dev who was the disciple ofBhai Gahria, at Nanak
Piao. He was 33 years old when he offered his head to the tenth
Master. He also stayed with the Guru all through the travels from
Anand Pur to Abchal where he passed away.
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Bhai Himmat Singh was born at lagan Nath Puri (Orissa)
to mother, Dhanno, and father, Bhai Gulzari in 1661. He was 38
years old when he offered his head. He attained martyrdom in
1704 in the battle of Chamkaur.
Bhai Mohkam Singh was born at Dwarka (Saurashtra,
Gujrat) to mother, Devan Bai, and father, Bhai Tirath Chand in
1663. He was 36 years old when he offered his head. His
martyrdom also occurred at the battle of Chamkaur in 1704.
Bhai Sahib Singh was born at Bidar (Andhara Pradesh) to
mother, Sona Bai, and father, Bhai Chamna in 1662. He offered
his head when he was 37 years old. He was also martyred in the
battle at Chamkaur in 1704.
Emphasizing the significance of the five beloved ones the
tenth Master, Guru Gobind Singh said:
"God Himself is present (and speaks) where the five are
present".
"Do not forget that where 'Daya' (compassion), Dharam
(religious duty), Himmat (courage), Mohkam (steadfastness)
exist, there Sahib (God, the Master) Himself pervades.
From these five beloved ones Guru Gobind Singh himself
took Amrit.
Q. 37. State the names and dates ofbirth ofthe four sons
(Sahibzadas) of Guru Gobind Singh. What were
the words of the tenth Master before sending his
two elder sons for martyrdom in the battle of
Chamkaur? What did the two younger sons say
to holy mother Gujari (their grand mother) before
leaving for their martyrdom?
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Ans. The names of the four Sahibzadas (sons) of Guru Gobind
Singh are:
Baba Ajit Singh, Baba Jujhar Singh, Baba Zoravar Singh
and Baba Fateh Singh.
Baba Ajit Singh was born on Apri116, 1685, at Paonta Sahib
and was martyred in the battle at Chamkaur on December 22,
1704.
Baba Jujhar Singh was born at Anand Pur Sahib in 1690
and was also martyred in the battle at Chamkaur on December
22,1704.
Before sending them to the battle-field Guru Gobind Singh
(the father) said: "My dear sons, you came to this world to destroy
the tyrant (Mughals); to fight in the battle with the intention to
sacrifice your head, so that these invaders would run in defeat.
So there is no better time than this for both ofyou to go and fight
in the battle. ('Gur Sobha')
Upon hearing this, Baba Ajit Singh said an Ardaas
(supplication) and said: "Father, now behold the spectacle of the
battle. ('Gur Bilas Patshahi 10'). When the younger son, Jujhar
Singh, also requested for permission to go and fight unto death
in the battle along with his elder brother, Guru Gobind Singh
asked him to wait a bit. He kissed his son, sprinkled saffron and
said: "Go, achieve fame in this world and bliss in the next world.
When the companion Singhs asked the tenth Master, after
the martyrdomofhis two older sons, as to how he felt? His answer
was: "Today the Khalsa has become special in the court of the
Lord" (Sainapati).
Baba Zoravar Singh was born on July 27, 1694, at Anand
Pur Sahib and was martyred by having been entombed alive at
Sirhind on December 27, 1704.
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Baba Fateh Singh was born on April 30, 1699, at Anand
Pur Sahib and was martyred along with his elder brother at
Sirhind on December 27,1704.
Before their martyrdom, while they were being taken to
the court of the governor of Sirhind, they said to their
grandmother, holy Mata Gujari: "0 mother, it will be our good
fortune if our bodies are sacrificed for the sake of our Dharma".
On being presented in the court, they had proclaimed: "In
our family the tradition is to sacrifice ones life rather that to
forsake ones Dharma".
On being told to bowbefore the governor, the young braves
said, "We bow only to the true emperor (God) and no one else".
On hearing the verdict of death by getting entombed alive,
they said, "We will never renounce our religion and become
Muslim. We will sacrifice our head just as our forefathers have
done in the past".
When the tenth Master heard of the martyrdom of his
younger sons, he said, "now this (Mughal) empire has been
uprooted; the ruthless sinners have started killing innocent
children".
In Zafar Naama, the tenth Master also wrote to Aurangzeb
that his younger sons were killed needlessly.
Q. 38. Who were the forty "Muktas" (the emancipated
ones)? What were their names and what blessings
were they bestowed upon (by the tenth Master)?
Ans. The forty emancipated ones were those brave Sikh
warriors who attained to martyrdom at Mukatsar (earlier known
as Dhab of Khidrana) and thus restored their faith* to the Guru.
*T1reseforty Sikhs belongedto the Majha area ofPunjab. When the Mughal
anny sieged Anand Pur and the besieged Sikhs started slarving because ofnon-
Contd. to next page....
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After having placed all their dead bodies on a funeral pyre,
Guru Gobind Singh himself lit it. As long as the pyre kept on
burning the Guru stayed there and the singing of hymns (from
Guru Granth Sahib) continued.
At that time the tenth Master proclaimed:
"The forty have attained liberation; they are now free from
the cycle of death and birth and have achieved the exalted
status (of martyrs), a s ~ a t u s which cannot be achieved by
seers, rulers and yogis".
The names and the detail of boons that the tenth Master
bestowed upon the forty emancipated ones are as follows:
I. First ofall Bhai Bhag Singh was given the rank of'Panj
Hazari' (commander oftive thousand soldiers).
Contd. from previous page....
existence ofrations, these Sikhs asked the tenth Master to /eave thefort as demanded
by the Mughal general who hadpromiseda safe passage to those who left the fort.
Guru Gobind Singh told themthat the promises ofthe Mughal general werefalse
and none of us would be safe if we leave the fort. When the forty insisted on
leaving, the Guru asked them to give hima letter signed by aUdeclaring, "neither
you are our Guru, nor we areyour Sikhs". They all signed such a letter and left
for their homes. On reaching home their mDthers and wives castigated them for
their cowardice and renunciation oftheir Guru. All ofthem immediately returned
to join the Guru and to beg his pardon. However, by then the Guru had vacated
the fort and as he had anticipated the Mugha! general had broken his promise
and chased the Guru to capture him. When the forty Sikhs heard this they placed
themselves between the Mughal army and the Guru in order to give the Guru
enough time to escape. A fierce battle ensued in which aUforty were martyred.
The only Sikh who was mortally woundedbut still alive, requested Guru Gobind
Singh, who had watched the battle at a distance and came when the Mughal
army had retreated, to tear that letter of renunciation. The Guru immediately
took the letter out ofhis pocket and tore it. The Sikh, Bhai Mahan Singh, breathed
his last in satisfaction.
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2. Bhai Dilbagh Singh, whose dead body was lying nearby,
was also given the rank of'Panj Hazari'.
3. Bhai Maan Singh was declared the Raja of Kashmir.
4. Sardar Nidhan Singh was declared as "Bis Hazari"
(commander oftwemy thousand troops).
5-9. Bhai Gharbara Singh, Bhai Darbara Singh, Bhai Dayal
Singh, Bhai Nihal Singh and Khushal Singh were each
given the rank of "Tees Hazari" (commander of thirty
thousand troops). Bhai Gharbara Singh and Bhai
Darbara Singh were the descendents of Baba Mohri,
the younger son of Guru Amar Das.
10-13. Bhai Ganda Singh, Bhai Sumer Singh, Bhai Singha
Singh and Bhai Suchet Singh were each given the title
of "Chalees Hazari" (commander of forty thousand
forces).
14-15. Bhai Chamba Singh was declared the ruler of Lahore
and Bhai Ganga Singh, the raja of the port of Sooral.
16-17. Bhai Sameer Singh and Bhai SuItan Singh were both
given the state of Farukhabad.
18-40. Bhai Baiya Singh, "Panjah Hazari" (commander of
fifty thousand forces).
Bhai Massa Singh, ruler of Qandhar.
Bhai Sarja Singh, Panjah Hazari.
Bhai Sadhu Singh, ruler of Multan.
Bhai Gulab Singh and Bhai Harsa Singh, Sava Lakhi
(commanders of 1,25,000 troops).
Bhai Sangat Singh, ruler of Delhi.
Bhai Han Singh and Bhai Dhanna Singh, rulers ofMein
Doab.
Bhai Kahan Singh, chief of Sirhind.
Bhai Kirat Singh got the gift of discriminative wisdom.
Bhai Lachhman Singh and Bhai Budha Singh, rajas of
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the hills.
Bhai Keso Singh and Bhai Jado Singh, rulers of
Peshawar.
Bhai Sobha Singh, king of Kabul.
Bhai Joga Singh, ruler of Rome and Syria.
Bhai Bhanga Singh, emperor of Iran.
Bhai Janga Singh, ruler of Kashi.
Bhai Dharam Singh, ruler of Balakh and Bokhara.
Bhai Karam Singh, king of Mecca and Medina.
Bhai Kala Singh, throne of Mughal empire.
Bhai Mahan Singh was declared the greatest Sikh of
the Guru.
This is how the tenth Master expressed his intense love
for his Sikhs.
Q. 39. Describe our Ardaas (supplication) and its
meanings.
ADs. The word 'Ardaas' is derived from the Persian word, Arz-
I-Dasht, which means petition. The meaning of Ardaas is much
broader and higher than 'prayer'.
Our Ardaas is our whole history, encapsulated in a
microcapsule of five minutes, from which space and time have
been removed. In Ardaas there is no mention, by name, of any
specific person (except the ten Gurus and Guru Granth Sahib),
no matter how great he/she might have been; nor is any grand
period named. The words used in Ardaas are as follows:
Those who recited the Naam, or those who wielded their
swords valiantly, or those who got their bodies cut piece by
piece.
Even those who, at the present time, dedicating their
bodies, minds and wealth for the success of Dharma and are
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steadfast in their faith and are keeping the sanctity of their hair,
are mentioned in the dailyArdaas.
The first five and one half lines of the Ardaas, which the
tenth Master composed, cannot and should not be changed. The
unique and noteworthy point in these lines is that the word 'Guru'
is used only for Guru Nanak Dev and no other Master. Even
when in the second line, the word 'Gur' appears (phir Angad
Gur te Amar Das), it comes after the name ~ n g a d ' . This signifies
that Guru Nanak is also Guru Angad. Thus there is only one
Guru, not ten.
Second: The five beloved ones (Piaare) and the four
Sahibzadas (the sons of Guru Gobind Singh) are not to be
described by their names in the Ardaas.
Third: Only "Sri Amritsar Ji de Ishnaan", a dip in the pool
of Amritsar (Golden Temple) is to be narrated. Bathing at a pool
of any other Gurdwara is not to be mentioned. The dip in
Amritsar indicates that we are one nation and we have the desire
to live together. The words uttered in the Ardaas are our common
valuable heritage.
Fourth: When the lines, "Sikhaan da mann neewaan, matt
uchi, matt da raakha aap Waheguru" (may the Sikhs have humble
mind and high intellect, and may Waheguru Himself be the
protector of their intellect) are uttered; the word 'Patt' (honour)
should not be added with 'Matt'.
Fifth: During Ardaas, it is imperative that everyone stands
with folded hands and pays attention to each and every word.
Sixth: It has been observed that when the person leading
the Ardaas says, "Karhah prasaad di deg haazar hai, dar parvaan
hove" (the Karhah prasaad or blessed sweet pudding has been
brought, may it be accepted by You 0 Waheguru), then some
person lacking the knowledge of Sikh traditions, immediately
introduces Kirpan (sword) in it. This should never be done. A
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directive (Hukam Naama) to this effect has been issued several
times from Akaal Takhat. The Kirpan has to touch the Karhah
Prasaad only after the 'It&ak' (reading from Guru Granth Sahib)
is concluded.
Seventh: In the last sentence ofthe Ardaas (Nanak Naam
Charhdi Kala ) "Blessed by Nanak, may our spirits
be ever on ascendance. 0 God, may the whole world be blessed
in Your will". To this never add the name of Guru Gobind Singh
with the name of Guru Nanak. The word "Nanak" is the seal as
in most hymns of the Gurus, e.g., Nanak Naam mile tajeevaan.
Eighth: At the end of Ardaas a couplet is recited by the
entire congregation, which is, ' ~ a g i a a Bhaee Akaal kee tabhee
chalaaio Panth khwaar
hoe sabh miZen ge, bache sharan jo hoe". Some times additional
couplets like "Waheguru Naam Jahaaj hai -------
---Gur paar utaran haar", or "Khanda ja ke haath men kalghi
sohe sees Kalghi Dhar Jagdish", are
also recited. These should not be recited. Only the first couplet,
' ~ a g i a a BhaeeAkaal kee ", should be recited and after
this the "Jaikaara", Bolay so nihal, Sat Sri Akaal, makes the service
complete.
The English version of Ardaas would be:
Having first involved the dynamic power of God, call on
Guru Nanak. Then on Angad Guru, Amar Das and Ram Das,
may they ever protect us all. Then call on Arjan, and Har Gobind,
holy Hari Rae and on Hari Krishan, whose sight dispels all
sorrows. Then remember Tegh Bahadur by whose remembrance
the nine treasures come hurrying to ones home. Be ever with us
o Masters. May the tenth king, Guru Gobind Singh ever be on
our side. Let us now turn our thoughts to the teachings of Guru
Granth Sahib, the visible embodiment ofthe ten Gurus and utter,
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o Khalsa Ji, Waheguru (glory be to God).
The five belovedones, the four sahibzadas (sons ofthe tenth
Master), the forty emancipated ones, the martyrs, the true
disciples, the contemplators of God, and those who remained
steadfast on the path of Dharma, remember their glorious deeds
and utter 0 Khalsa Ji, Waheguru.
Those who dwelled on God's Name, shared their honest
earnings with others, wielded sword in battlefield, distributed
food in companionship, offered their heads at the altar ofDharma,
were cut up limb by limb, skinned alive, boiled or sawn alive,
but did not utter a sigh nor faltered in their faith, kept the sanctity
of their hair until their last breath, sacrificed their lives for the
sanctity of Gurdwaras; remember their glorious deeds and utter
o Khalsa Ii, Waheguru.
Turn your thoughts to the five Thkhats (seats of Sikh
authority) and all the Gurdwaras and utter 0 Khalsa, Waheguru.
First, there is supplication for all the Khalsa Panth. May
the Lord bestow upon His Khalsa the gift of His remembrance,
Waheguru, Waheguru, Waheguru, and; may the merit of this
remembrance be happiness of all kinds. 0 God, wherever there
are members of the Khalsa, extend Your protection and mercy
on them; let the Panth be ever victorious, let the sword be ever
our protector; May the order ofthe Khalsa achieve ever expanding
progress and supremacy. Utter 0 Khalsa, Waheguru.
May God grant to the Sikhs, the gift of faith, the gift of
~ uncut hair, the Keshas, the gift of discipline, the gift of spiritual
discrimination, the gift of mutual trust, the gift of selfconfidence
and the supreme gift of all the gifts, the communion with God,
the Name and the gift of dip in the holy lake of Amritsar.
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May the administrative centers, banners, the cantonments
of Khalsa ever remain inviolate. May the cause oftruth andjustice
prevail everywhere at all times; utter 0 Khalsa, Waheguru.
God Almighty! Our helper and protector ever, restore to
us the right and privilege of unhindered and free service and
access to Nankana Sahib and other centers of Sikh religion from
which we have been separated.
God, the helper of the helpless, the Strength of the weak,
the Supporter ofthe fallen, the true father ofall, (here the specific
purpose and the occasion for the supplication is to be stated by
the person leading in the supplication and the blessings and aid
of God are beseeched).
Forgive us 0 Lord, all our faults, extend Your helping hand
to everyone. Grant us the company of those who may help keep
Your Name fresh in our hearts.
May Your Name, the religion preached by Nanak, prevail
and prosper forever and ever more. The Khalsa belongs to God
and to Him the victory, always and forever. (at this point the
whole congregation bow to Guru Granth Sahib by touching the
ground with their foreheads and then the congregation stand
and chant in unison the couplet: '}1agiaa bhaee Akaal kee ---
----- khawaar hoe sabh milen ge bache sharn jo hoe". The
leader then loudly chants: "Bolay So Nihal" and the congregation
then shout "Sat Sri Akaal".
Q. 40. How many poetical compositions are there in
Dasam Granth? Give their names and detail.
Ans. There are, in all, fourteen poetical compositions in the
'Dasam Granth'. There names and the count of the stanzas
(chhants) in each one of them is as follows:
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199 stanzas
171 V2 stanzas
471 stanzas
233 stanzas
212 stanzas
55 stanzas
336 stanzas
1. Jaap Sahib
2. Akaa1 Ustat
3. Bachittar Naatak
4. Chandi Charittar I
5. Chandi Charittar II
6. Vaar Bhagauti Ji ki
7. Giaan Prabodh
8. Chaubees Avtaar:
a) The first twenty four incarnations ofVishnu are described:
i) Machh (fish) S4 stanzas
ii) Kachh (turtle) Sstanzas
iii) Chauda Ratan (fourteen pearls) 14 stanzas
iv) Nar Naraain 6 stanzas
v) Maha Mohini 8 stanzas
vi) Bairaah 14 stanzas
vii) Narsingh 42 stanzas
viii) Baavan 27 stanzas
ix) Paras Raam 35 stanzas
x) Brahm 7 stanzas
xi) Rudra I 39 stanzas
xii) Rudra II 50 stanzas
xiii) Rudra III 28 stanzas
xiv) Bishan 7 stanzas
xv) Ashant Dev 20 stanzas
xvi) Maan Raja 8 stanzas
xvii) Dhanantar 6 stanzas
xviii) Chandra 15 stanzas
xix) Sooraj 27 stanzas
xx) Raam 864 stanzas
xxi) Krishan 2492 stanzas
xxii) Nar 7 stanzas
xxiii) Baudh 3 stanzas
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4 stanzas
1318 stanzas
7555 stanzas'
498 stanzas
357 stanzas
33 stanzas
10 shabads
1 shabad
11 stanzas
343 stanzas, devoted to 7 Avtaaras.
xiv) Nehkalank 588 stanzas
The following additional sections are also devoted to other
Avtaaras.:
b) Mir Mehdi
c) Brahmavtaar
d) Rudravtaars;
i) Datt
ii) Paaras
9. Sawaiyye
10. Shabad Hazaare
11. Sadd
12. Khalsa Mehma
13. Shastra Naam Mala
14. Charittaro Pakl:iaan
The "Dasam Granth" was all composed by Guru Gobind
Singh. No doubt is to be raised about it
2
For internal and external
alertness this Granth was written while at the same time a
commandment was issued that Guru Granth Sahib is the only
(eternal) Guru, "this is my own play".
Q. 41. When are we supposed to say, "Waheguru ji ka
Khalsa, Waheguru ji ki Fateh", and why?
Ans. The tenth Master started the tradition that whenever one
'Singh' meets another 'Singh', he/she should say, "Waheguru ji
1. There are also Hikayat and the Zafar Naama, which Prof Satbir Singh
seems to have included in the Pakhian Charittar. However, the Zafar Naama
cannot be lumped up with the Pakhian Chariltar.
2. Ever since the appearance ofthis Granth (Dasam Granth) there has been
a lot ofcontroversy regarding the authorship ofthe compositions contained in it.
Some researchers think there are only about 70 pages (out of a total of 1428
pages) that could be considered the bani (compositions) ofthe tenth Master. Some
other writers think not even one composition belongs to Guru Gobind Singh.
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ka Khalsa, Waheguru]i ki Fateh". Saying "Sat Sri Akaal" instead
of "Waheguru ]i ka Khalsa, Waheguru]i ki Fateh" is inappropriate
and against the tradition. When two Sikhs meet and utter this
greeting, they utter the word "Waheguru" four times.
The proclamation of the tenth Master, regarding this way
of greeting, has been described by Bhai Mani Singh in his book,
"Bhagat Ratanaawali" as follows:
"My face is towards those who pronounce "Waheguru Ji ki
Fateh" to the Sikhs; my right shoulder is towards those
who respond in like manner (with equal enthusiasm). To
those who respond in a subdued manner is my left shoulder
and those who do not reply at all, towards them is my back.
I like those who loudly proclaim this greeting".
Zakria Khan, the governor of Lahore (at the time of
invasion of Nadir Shah ofIran), explained to Nadir Shah, "they
do not greet by saying 'Ram'like Hindus, nor they greet by saying
'Salaam'like Muslims; they loudly proclaim the triumph ofGod".
Once Swami Viveka Nand (a Hindu saint) said, "Waheguru
Ji ki Fateh, is the roaring slogan ofthe new society".
Q. 42. What is our national slogan?
Ans. Our (national) slogan is, "Bole So Nihaal, Sat Sri Akaal".
This means, only those who keep saying throughout their life
that Timeless God is the only truth, shall be happy, successful
and spirituallyenriched. The vigour and enthusiasm with which
the Sikhs used to utter this slogan at the conclusion of religious
ceremonies, like celebration of Diwali festival, gave birth to the
following folklore:
"The whole earth started trembling, people left their
homes;
The kings and emperors got in great distress;
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No one except the true Guru could help ride over the fear;
When Guru Gobind Singh rose with the war drum of
Dharma;
He dislodged the assembly of impersonators;
Chased away the doubters and opportunists;
Annihilated the cheats, anti-social and wicked elements;
Then he composed the slogan;
Bole so Nihaal, Sat Sri Akaal.
Q. 43. Where is the sentence, "Raj karega Khalsa, aakee
rahe na koe" written?
Ans. This sentence comes from that "Tankhaah Naama" (code
of discipline) whose beginning lines are: "Questions by Bhai
Nand Lal, with answers by Sri Guru Gobind Singh Ii". It contains
the following (poetical) proclamation:
"Listen Nand Lal, this truth
Which I shall make happen during my (spiritual) reign
All (four) castes will become one
All will meditate on and recite the name of one God
(Waheguru)
Each one will ~ i d e horses and fly falcons
The Mughals will run away at the sight of these warriors
So brave will be these saint soldiers that
A single one will not hesitate to face an army of 1,25,000
Those who lose their lives will be liberated
They will become rulers and therefore
Will have elephants and royal paraphernalia
War drums will beat at their doors
When they fire hundreds of thousands of guns
* 1Mse sports prohibiledfor any one other than the Muslims (rulers). Some
exceptions were there for Rajputs.
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Then they will be victorious".
COUPLET
"RAJ KAREGA KHALSA, AAKEE RAHE NA KOE,
KHUWAAR HOE SABH MILAINGE, BACHE SHARANJO HOE"
"Only the pure ones shall rule, none shall remain defiant; those
who have driftedaway, shall repent andcome back; the remaining
shall seek protection".
This couplet is recited by the congregation at the end of all
religious services.
Note: After this couplet, to recite any other couplet like
"Waheguru NaamJahaaz Hai --, Or "Khandaja ke haath meh
---Kalghidhar Jagdish", is not necessary.
Q. 44. What is the meaning of "Nanak Naam charMi
kala, tere bhaane sarbat ka bhala"?
Ans. The meaning of this sentence, which is recited towards
the conclusion ofArdaas (Sikh supplication), is that Guru Nanak
says, whoever keeps the name of God as his/her guiding beacon
in life shall.always be in ascending spirits - every ones well
being lies in staying within God's will.
Also, in Guru Granth Sahib it is said that anyone whofollows
the path dictated by his/her own ego shall go astray (from the path of
truth) and suffer.
(SGGS, P. 601)
Those who practice Naam always remain within the will
of God; such persons always consider the well being of everyone
as their foremost priority. In other words their wish is everyone
to understand that their well being lies in staying within the will
of God.
A Khalsa is votary of positivism. He believes in (spiritual)
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progress, day in and day out. This progress is like a whirlwind
before which the dirt ofsins, bigotry and barbarismcannot stand
and flyaway. It gives him ability to stand up to dark and wicked
forces and conquer them.
Thus t h ~ essence of this edict is to always remain in a state
ofpositive thinkingand keep ones spirits high and ever ascending.
Q. 45. Name the prayers prescribed for daily recitation
and describe their significance.
Ans. Ju!:t before dawn the following prayers are to be recited:
Japu Ji, Jaap Sahib, and Sawaiyye (beginning wi th 'Saravag
sudh samooh sidhan --and ending with Sri Bhagwan ko bhed na
payoj.
In the evening Rehraas Sahib should be recited and at
night, before going to bed, Kirtan Sohila, which consists of five
hymns, is to be recited. The significance ofthese prayers is given
below:
JapuJi: This prayer is the premier segment ofour scripture.
Consider it the central theme of Guru Granth Sahib. "Japu" is
essential to forsake ones ego. Kavi Santokh Singh, in his "Garab
Ganjan Teeka" has emphasized the significance of Japu Ji by
saying that its basic message is the oneness of human beings and
the Supreme Being.
A person who calls himself/herself a Sikh of the Guru but
has not memorized Japu Ji is useless like chaff that is without
grain in it and has wasted his/her gift of life.
Jaap Sahib: This prayer is necessary for developing the
concentration of mind and to perceive the majestic vision of
Almighty. With concentration on the rhythm of its stanzas
(chhants) one can subside the conflicts of the straying mind.
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Sudha Sawaiyye: By showing the transitory nature of the
world this prayer prepares one to forsake the illusion of worldly
power.
Rahraas Sahib (Sodar): This prayer instigates us to refrain
from accumulation ofworldly riches only. It tells us that we should
also accumulate spiritual (divine) wealth. After spending all day
in egoistical pursuits, it is necessary to focus in the evening on
God's portal and sing "You are", "You are" 0 God for a short
time. In just one single hymn, 'Sodar' of this prayer God has
been addressed as 'You' or 'Yours' about thirty seven times.
Reaching 'sodar' or that portal, enjoy the vision of "So Purakh"
(God) and request Him to keep helping you in every facet of life.
Divine bliss could be attained by abandoning all other doors and
holding tightly to only one (His) door or "sodar". The prescription
for everlasting peace and happiness (Mundhavani) is to have in
the platter of ones mind truth, contentment and contemplation,
and through these three let the God's elixir Name be generated.
Never forsake humility, always keep saying, "I am full of vices
and without any virtue". The word "Rahraas" is also said to be a
Punjabi version of the Persian word "Raahe raast" which means
the path of truth. Thus we may always walk on the correct and
true path.
Sohila: This prayer has been bestowed upon us so that we
may overcome the fear of death, become broad-minded and
perceive His greatness, see His light in every being. This will
help us find our place in this vast and limitless universe and thus
remove the thorn of egoism and achieve our seat in God's abode.
Sohila* is supposed to be recited at bedtime at night and
* Sohila literally means a song oflaudation (of God). Kirtan also signifies
singingofDivinepraises. Therefore this prayer is also known as "Kirtan Sohila".
contd. to next page...
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also at the time ofdeath when the funeral pyre is lit. Death is a
long sleep and nightly sleep is a short death. For a good sleep it
is necessary that one is not very tired. Also one is neither very
sad nor very happy and one does not have any worry regarding
excessive lending or borrowing. Those who live a day of normal
peace and contentment, sleep well. Similarly, those who have lived
a life of peace and contentment, go happily in the lap of death.
Q. 46. What is the status of women in Sikhism?
Ans. It is said that in order to determine the level of progress
ofany society, one should consider the place it gives to its women-
whether it is running away from or running after (lusting) them.
The sign ofan unhealthy society is the suppression ofits women,
to consider them inferior to men or a vehicle for pleasure and
reproduction.
Women are an equal half of any society, yet the Western
thinkers have often abhorred and avoided them by saying that
they are an agreeable blunder of nature. Even a philosopher and
thinker like Aristotle called them "an erroneous and incomplete
development". In Indian literature a famous and highly regarded
poet like Tulsi Das has called them "halfpoison and half nectar".
Islam considers the testimony oftwo women equal to that ofone
man. Lord Budha declared that a woman had no soul.
Contrary to these views, Guru Nanak declared women to
be not only an ornament (to be worn with pride) but as the symbol
of restraint, discipline and stability in the society:
(SGGS, P. 473)
coord. from previous page...
The title 'Sohila' obviously comes from the word sohila that comes three times in
the first hymn ofthis prayer (Bani). The word 'Kirat' also comes in the very first
sentenee ofthe first hymn. That may be the reason for the popular name "Kirtan
"'-il'dIur this prayer.
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Guru Arjan Dev said, yakina", or a woman is man's
belief.
In an answer to a question Guru Har Gobind, the sixth
Master said, "A woman is embodiment of faith" (Aurat eemaan).
Guru Nanak refuted those who propounded such unsavoury ideas
as 'a woman did not have a soul', by declaring that it was a strange
logic that the mother who gives birth to kings and sages is
considered blemished while those born out of her are considered
unblemished.
(SGGS, P. 473)
A woman has many qualities. The Gurus honoured the
woman by calling her or the one who possesses
thirty-two (many) virtues.
Awoman was traditionally supposed to stay hidden from
men other than the members of her family, by keeping herself
fully covered. But Guru Amar Das, the third Master, directed
that she should wear clean clothes and not hesitate to come to
the congregation, unhesitatingly and without covering her face
with a veil.
The Guru also gave permission for remarriage of a widow
and condemned the practice of "Satee", the (forcible) burning of
a widow on the funeral pyre of her dead husband.
When Mata ]eeto]i (the consort of Guru Gobind Singh)
added sugar drops to the Amrit that was being prepared for the
five beloved ones (panj piaare) on that epoch making Baisakhi
day, Guru Gobind Singh remarked:
"It is fortunate that you have come and added sweetness to
the water".
The declaring ofMata Sahib Kaur, by Guru Gobind Singh,
as the 'mother of the Khalsa', was tantamount to giving the
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women equal status in Sikhism. Giving the right ofadministering
of Amrit (Khalsa baptismal ceremony) to women was a
revolutionary step in the history of Sikhism.
In battles, the Sikh women fought shoulder to shoulder
with the Sikh men. The recitingofthe sentence in our daily prayer
(Ardaas), ''iihna Singhaan, Singhniaan ne Dharam her sees dine"
(those Sikh men and women who gave their heads for the
preservation of Dharma), indicates the declaration of equal
bravery and mettle ofwomen. Mata Sundari, consort ofthe tenth
Master, when in Delhi, gave able guidance to the Panth for many
years after the death of the tenth Master. When Banda Singh
Bahadur deviated towards self-aggrandizement, she admonished
him immediately through a letter saying, "Banda was given the
service of Panth, not the emperor-ship, which was given to the
Khalsa by the true emperor (Guru Gobind Singh).
It is appropriate to narrate here an example of valour and
deeds of bravery of Sikh women.
When the Niranjania mahant of ]andiala complained
against Bhai Taroo Singh to Zakaria Khan, the governor of
Lahore, he also said, "Taroo Singh has a sister and a mother who
keep the kitchen warm and ready, day and night, for fugitive
Sikhs. These women are so firm and steadfast in their resolve
that they carry out these chores for the love for their Guru. They
are so committed to their faith that even the threat ofdeath would
not deter them from their work. They would not even go close to
the practice of Hinduism".
William Franklin has written that there are innumerable
examples where Sikh women took to arms and forced the enemy
to retreat. Prince Bedaar Bakht ran away from the battlefield due
to ferocious valour of Bibi Rajinder Kaur (Patiala). The ]hatka,
(the Sikh way of slaughtering the animal with one blow), was
maintained by Mai Raj Devi in Gujrat. Mata Kishan Kaur and
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other Sikh women withstood the baton blows ofthe British police.
L. Griffin has written that Sikh women are in no way
behind Sikh men in the management and strategic planning
issues. Some other examples are those of the wives of S. Charat
Singh, Rani Sada Kaur, daughter ofBhai Tara Singh Gheba, Mai
Phatto, daughter ofBaba Ala Singh. ABritish author has written
that if there was a single man in Punjab, it was Rani ]indaan
(wife of Maharaja Ranjit Singh).
Q. 47.ls there a place for caste system and racism in
Sikhism?
Ans. Discrimination based on caste or race has absolutely no
place in Sikhism. According to Bhai Gurdas, the creation of four
castes (in the Hindu society) resulted in discrimination in the
world. From this discrimination grew hatred to such an extent
that now the whole humanity is a victim of bigotry. The (Sikh)
Gurus broke the grip of this hatred and bigotry.
The third Master, Guru Amar Das, has said, "A person,
who is proud of his caste, is a fool and a boor". He has further
cautioned that many problems/ills grow out of such pride. Guru
Nanak considered writing ofones caste along with ones name, as
the abuse of the worst kind:
(SGGS, P. 83)
Frederick Pincott has beautifully explained how Guru
Nanak brought the message home to every one that all (human
beings) are children of the same mother and father (God). No
one is born superior or inferior, good or evil, higher or lower,
special or ordinary, and no one is untouchable. He gave the
concept of fatherhood of God and brotherhood of man to the
world.
The Sikhs also guarded this idea ofthe Guru faithfully and
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shunned the demeaning bindings ofcaste and race. They resolved
that for them the whole human race was one and the same. The
concept of otherness was completely rescinded.
The Gurus shattered the fetters of discrimination on caste
basis by first starting the institutions of Sangat (congregation),
Pangat (common kitchen), and common places ofablution. Then
they gave missionary responsibilities on the basis of devotion
and piety of the person, irrespective of their caste, gender and/or
financial standing.
The tenth Master declared, "Ranghreta Guru ka Beta" (the
low caste Ranghreta was also Guru's son) and finally started the
Amrit ceremony (Khalsa initiation) in which every recipient was
supposed to drink from the same bowl.
To write ones caste after the word 'Singh' or 'Kaur', which
is the common last name of all Sikhs, is equivalent to throwing
insult upon the Guru. Writing ones race or caste is to destroy the
fundamental principle of equality of Sikhism.
Bhai Gurdas has strongly admonished and reiterated that
the Sikhs have no "Gote" (caste or lineage, or race) other than
one caste or lineage of humanity.
Q. 48. What are the meanings ofthe terms,Naam, Daan,
Ishnaan, kirat karo and vand chhako?
Ans. Guru Nanak Dev always enjoined his disciples for Naam,
Daan and Ishnaan, and asserted that all Sikhs should practice
honest work and sharing their earnings with less fortunate fellow
human beings. According to him the life of those observingNaam,
Daan and Ishnaan always stayed in perfect balance or equipoise.
Bhai Gurdas in the first stanza of his first 'Vaar' writes,
"while Guru Nanak Dev has removed the fear of cycle of death
and birth and brought us close to 'Waheguru', he has also made
it clear to the Sikhs that the Guru will bestow the gifts of Naam,
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Daan and Ishnaan on those Sikhs who feel elated in celebrating
the Gurpurabs with love and devotion for the Guru:
"BHAO BHAGAT GURPURAB KAR,
NAAM DAAN ISHNAAN DRIRAAIAA"
The meaning of Naam is to always keep ones face towards
God (Waheguru), or to always remember Him.
Daan means to lead a life of which welfare of others is the
main purpose, i.e., always facing society.
Ishnaan means continuous self-introspection, soul
searching and thus keeping ones conduct clean and pure.
Anyone who keeps his/her face towards God (always
remembers Him); spends time for the welfare of others and does
not let ego get better ofhim/her, is a complete person in the eyes
of Guru Nanak.
According to 'Puraatan ]anam Saakhi', whenever Guru
Nanak preached anyone, he exhorted him to:
"Naam]apo, Kirat karo and Vtznd chhako (meditate on Lord's
Name, earn your living by honest work and share the
proceeds with less fortunate fellow human beings". There
is no better way to summarize the teachings of Sikhism.
Kirat (honest work) is an essential and foremost part ofour
religion. It does not tolerate laziness or usurpation ofothers rights.
Guru Nanak said: "Honest work for ones livelihood keeps ones
body pure". Today if the Sikh is not dependent on anyone, it is
not because of pity or favours of others, but only because he has
embraced the doctrine of honest labour of Guru Nanak. While
doing honest work he/she does not forget God and recites His
Name.
While describing about the Sikhs, Zakaria Khan, the
governor of Punjab, told Nadar Shah (the Iranian invader of
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India) that they (the Sikhs) uttered their Guru's name at all times.
This recitation ofGod's Name they had learnt along with honest
work and sharing with others. To feel happy by giving (0 others
was an essential part of their principles of life.
Bhai Gurdas has said of a Sikh: "Hathon de ke Mala
manaave". He feels happy by giving to others (needy ones).
Guru Har Gobind, the sixth Master, used to give a few
crumbs to birds before taking his meals. Guru Hari Rae, the
seventh Master, had enjoined that every Sikh must contribute
hislher share in theLangar(community kitchen) howsoever small
it may be (a pinch offlour or a fewgrains). The Guru also directed:
"A Sikh should give help to any other Sikh who is in a difficult
situation and needs help. He should feed this Sikh if he/she is
hungry and do it with a happy heart, without fretting". He then
added, "It is my promise that he will be accepted (in God's court)".
Bhai Nand Lal says in praise of honest work and sharing
with others:
"He who earns his living by honest work and out of his
earnings gives tithe for the Guru (to needy people), earns
fame in the world".
Q. 49. What is Bhakti (Bhagti); and why Sikhism is not
a part of the so called Bhakti movement?
Ans. To worship anyone ofthe twenty-four Avtaaras (of Hindu
mythology) as ones spiritual preceptor is Bhakti according to
Hindu belief. The idea that God is merciful and from time to
time He takes birth for the emancipation of human beings has
been prevalent in the Hindu society. The twenty-four Avtaaras,
which include Lord Rama and Lord Krishna, are considered the
incarnations of God and thus symbolize His compassion for
human beings.
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All those whose utterances are included in Guru Granth
Sahib in general and all the Sikh Gurus in particular, have
dispelled this belief (of God's incarnation) by saying:
i#;df.r i#R'lf'fJ1I (SGGS, P. 289)
" Meditate on only One (God) and sing the praises ofOne also".
They do not believe that God comes into womb (takes birth)
and this have been said so in very clear and strong words:
it crufcT i5"'!i" t!tl:ttl (SGGS, P. 1136)
"Burnt be that tongue that says God comes into womb".
Guru Amar Das the third Master says:
(SGGS, P. 430)
"10 contemplate on the word of Guru is the supreme bhakti of
one Godandit is realizedthrough contemplation ofGuru's word".
The purpose of giving this principle is that our bhakti (in
Sikhism) is not emotional worship of an Avtaara as carried out
by Chandi Das or Meera Bai (the Hindu Bhaktas).
God is the source ofeternal bliss and everlastingjoy. Those
who always remember Him also stay always happy and in a state
of positive thinking and enthusiasm. Such a state is attained
through God's grace only. In Guru Granth Sahib it is said:
(SGGS, p. 429)
"Recitation ofthe sabad (word) is indicative ofbhakti".
Or:
1If1fVlIIf q nftll nrcwyt
(SGGS, P. 1177.)
"God Himself is Spring (season) and the world is the garden.
With great fortune (the Spring comes to the garden). 0 Nanak!
This fantastu bhakti is the manifestation ofthe great fortune".
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According to the original concept ofBhakti, it was a one to
one relation between the devotee and the Avtaara. In Sikhism,
however, "Saadh smooh le udhaario Nanak", or redemption is
through meditation on God's Name in congregation (in the
company of saintly people).
Q. 50. What do we understand by "Naam"?
Ans. While meditating, when mind attains the awareness of
existence of God through His light, that state is called the
revelation of Naam. Naam is also the sudden awareness (like
lightening) regarding collective virtues of God. According to the
third Master, Guru Amar Das:
yuzr Rdli"ftT llf?;crrcItll
(SGGS, P. 570)
(Within lies a well overflowing with ambrosia (of God's Name),
the water carrier (Gurmukh) draws out and drinks).
Naam is neither an inanimate object nor a word made up
ofletters. Rather it is the revelation of eternal light within. This
is why Gurbani says:
(SGGS, P. 1144)
"The Name or divine Reality is the controller of inner self; it
always comes to our help".
Naam is a force that generates movement within. Naam
comes to ones help just as a drowning person would find a boat.
It lights up our lives just as an extinguishing lamp may get fresh
oil:
AA i:1t fiaf3'11F f!hRr fiaf3'
(SGGS, p. 986)
AA J.ffiT1W (SGGS, P. 987)
"Naam is helpful just as brothers and friends come to help in a
battle".
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ibr II"lJ() 1J(JfnR'uru (SGGS, P. 987)
"Naam protects just as a lion would to any creature that it wants
to protect".
Naam is true wealth; one has to earn it. It cannot be attained
by a whisper in ones ear (these days many self-styled gurus
stealthilygive their mantras in ears oftheir ignorant disciples).
Just as any wealth attained through theft or smuggling leads to
punishment; similarly anyone claiming to have attained Naam
without proper spiritual toil is a smuggler in Guru's eyes and
will be punished by 'Yama'. If someone says that he/she is a
moralist and therefore does not need Naam, for such a person
the Guru enjoins:
7)1)( fmr;r ztH'H"f17OII (SGGS, P. 1316)
"What is morality without Naam"? Ifone has not even laid the
foundation, how he/she could erect a palace (of life)?
The easy way to attain Naam is the recitation of Gurbani.
When during recitation of Gurbani one feels certain calmness;
that is the moment ofrevelation ofNaam. Ifat-any time one feels
this state of nearness to God slipping away by wandering of mind
towards lowly thoughts, one should immediately seek the shelter
of Gurbani.
Guru Amar Das, the third Master, has prescribed a simple
and easy path for the manifestation of Naam in one of his saloks
(salok vaaran te vadheek) in Guru Granth Sahib:
![i11f UJfcr sar3t" orfa 8" 'Hf3" sar3t" If
flY C1Jf RTri" 01f){t5
(SGGS, P. 1413.)
"Just as in a man's home is the devoted wife who gives him love
and devotion. She lovingly prepare& delicious meals (of six
flavours). Similarly, the devotees (of God) sing the praises ofGod
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(SGGS, P. 146)
by their utterances with devoted hearts full ofNaam".
Following this procedure ones mind will be tuned to the
Lord and realize Him. Such is the great power of Gurbani:
gfc; )(fiT tiPHrQttPKrt; )(fu wfl;wr ~ JHllfIl!J'I'ltt.
(SGGS, p. 879)
"Through recitation comes meditation, through meditation comes
realization; such is the inexplicable secret ofdivinely enlightened
ones".
To meditate and remember are the toil and labour according
to Guru's advice. The fruit of such work is Naam. The main sign
of manifestation ofNaam is everlasting bright face (with divine
bliss) and an urge to live to serve others. The person with Naam
will lead a life of compassion and ampathy.
w~ rtt li"fIr1/
"With him/her many more will be liberated".
The most striking feature ofNaam is that those who forsake
idleness, adorn strength and thus meditate upon Naam, become
free from the confinement ofphysical body. Even when the body
is perished, Naam will continue to give them immortality:
1f'I'RfoJf'fJr Jf'fJr VB" U'lft ~ mclH'Rm ~ ttPHrfitII
(SGGS, P. 1309)
"Through the Masters instructions repeating the Name with every
breath have we obtainedsuch strength that even when the breath
is not there we still repeat His Name".
Q. 51. Why is so much emphasis placed on "Naam
Simran"(meditation on God's Name) in Sikhism?
Ans. In Guru Granth Sahib the praises of Naam Simran have
been certainly given many times, but its definition has purposely
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been left untold. This means that every one ofus is presumed to
possess Simran (within), only it needs to be firmly entrenched by
remembering it always - never to forget it.
The very me.aning of Simran is the sweet memory of the
loved one. Singing the laudations of the loved one (God) with
unison of mind and body is called Simran. Gurbani says:
Hut ftri;r fRf li3t ~ " (SGGS, P. 269)
"Just as the crops will wither without rain".

Similarly, the human soul will wither without Simran.

Consider the day and night spent uselessly if God is forgotten. A
person without Simran hits his head aimlessly like a ram or will
keep griping and fretting:
tiro mmr itR" * lI3"B"" (SGGS, P. 239)
"Without Simran aperson is useless like the horns ofa ram".
.,
It would be proper here to give an example to illustrate
how important it is to practice Simran. Imagine a traveller
reaching another town after travelling a long distance. If on
reaching there he forgets the purpose for which he came to this
town. Now if he starts asking others why he came to this town,
or what was his destination, then people will consider this person
crazy and mentally unbalanced.
Now look at the situation of a human being, if on getting
this life he forgets the purpose for which he came to this world,
wouldn't he get a similar reaction from others? Gurbani says:
"Nao pave baajaari". (Such a person is called aimless loiterer in a
bazar, or a person without a principle).
One must so firmly entrench God's memory in ones mind
that He is not forgotten even for the fraction of a second. One
should love God so intensely that one becomes one with Him.
That will be called Simran.
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To firmly grasp Simran in ones memory the Gurus have
given us Bani. To sing and listen to it with devotion and love is
the technique to remember God:
icr f;;w#' ~ HfJ~ f f ~ fetri1r lfT'tf Rf!J' ftlg ~ f f
(SGGS, P. 239)
"Whoever lives in contemplation even for an instant, is made
immutable for millions ofdays - for eternity".
This wonderful instant (nimakh) which is mentioned many
times in Guru Granth Sahib, is obtained by those who stand at
the steps of the fearless God steadfastly:
malAg ftrnJrg mail,,?? ~ ~ Rff (SGGS, P. 1332)
"One should get absorbed only in the fearless God who is beyond
the need ofprop and sustenance".
Knowledge by itself is dry and tasteless. With Simran it
attains fragrance and flavour. It is important to note that Simran
can be practiced any time. Even more importantly, the
concentration and focus ofthe practitioner ofSimran never breaks.
He/she remains in the state of equipoise even while performing
his/her worldly duties:
crfa ~ ~ RCIm't' inJrff crfa fRHo?J fIY)(Ffu ~ f f
(SGGS, P. 11 SO)
"To contemplate God every time is auspicious, there are rare ones
who (always) contemplate on God".
Q. 52. Why is 'Sangat' (congregation) given so much
importance in Sikhism?
Ans. Before Guru Nanak the expression, "sadhu na chalejamaat",
or a saintly person could not perform his religious activities in
congregation, was often heard in the Hindu society. The Western
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Gudeo-Christian) religions emphasized on, "flight of alone to
the alone". But Guru.Nanak started the institution of "Saadh
Sangat" (holy congregation).
On a question from Sidhas (yogis) to Guru Nanak as to
why he had left his home and turned away from the world, he
answered, "it was to search eM God-oriented people":
(SGGS, P. 939.)
Wherever Guru Nanak went he established a congregation.
In history the names like temporary sangat, permanent sangat,
big sangat, kartari sangat or htuoori sangat are mentioned. Later
on small sangat was also established. According to Guru Nanak
a gathering of people for fun or worldly discussion is not sangat.
Only a gathering where beliefin Naam (God's Name) is affirmed'
is sangat. According to Gurbani:
lRI tiPHr;wit wit lRI tiff I{tfJ fiRrry,
filo*fJR'f1 n filo tr'#tv' Jf3ry'n (SGGS, p. 20)
"One may indulge in a millionfeats ofcleverness and may make
alliances with millions of people, but holy company
(Sangat) fulfilment is not achieved and without Lord's Name
torment ofsufferings does not go away"
In Guru Granth Sahib wherever the word 'sangat' (in
Gurmukhi script) comes it is always with the diacritical sign of /
'sihari'before the last letter (tatta). According to Punjabi grammar
it implies that it is the company of those (saintly) people, which
generates activity towards emancipation (gati), elevates ones
consciousness and reveals the light of God's Name.
Hmfa (SGGS, p. 72)
(By what qUalities can one recognize holy congregation? Wherein
only the Name ofthe Lord is expounded).
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This very holy congregation later on became 'Khalsa'. When
the Sikhs stopped following their own mind and started following
unquestioningly the Guru's directions, they became Khalsa.
"GUR SANGAT KINI KHALSA, MANMUKHI DUHELA".
(Bhai Gurdas Singh II, Vaar 41)
"The Guru transformed the congregation into Khalsa, thus
remDfJing the self-omnud ones from it".
The Gurus did not like or condone self-interest. To satisfy
ones own hunger is selfishness. Inception of idea that, "as long
as others are hungry, I am not satisfied", is the birth of feeling of
congregation. It is due to such people that many more get satiated.
~ ~ p",aRft fiR; ftI# iN ~ w*tt. (SGGS, P. 451)
This is a necessary condition for a Sikh.
The palace of Sikhism has been created on the wide
foundation of congregation and Gurbani (Guru's utterances).
Furthermore, it is easy to walk alone and when one takes along
another person the journey may become easier, but one has to
become more cautious and careful because of increased
responsibility.
Even our liberation is through holy congregation: "Paroaare
saadhaar". (Interrelated ones are liberated).
The emphasis on the superiority of a householder's life in
our religion is for this very reason. A lone Sikh is one but a
householder has the potential to establish a congregation and a
"D1uJramsaal".
Wherever five Sikhs get together to pray that is equivalent
to a Gurdwara. Bhai Gurdas emphasizes the importance of holy
congregation as follows:
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Holy congregation is the seat of God.
In holy congregation resides the Lord.
Those who faithfully get up early in the morning, go to
holy congregation, focus single-mindedly on the Guru's shabad
(word) and make it the food for their soul, to them God reveals
Himself. According to Bhai Gurdas:
"GURMOORAT GUR SHABAD SUN,
SAADH SANGAT AASAN NIRANKAAREE;
AAD PURAKH AADES KAR, AMRIT VELA SHABAD
AHAAREE.
Q. 53. What are the meanings of ungar and Pangat?
Why is it mandatory to partake the (blessed) food
in Pangat?
ADs. Longar is the free (community) kitchen, which is an
integral part of Sikh way of life. The term Langar is of Persian
origin. It means anchor, a pronged weighty device made of steel,
which is cast into the sea in order to hold the ships/boats in a
particular place. That is why we use the term "umgar pauna" (to
cast langar) rather than to eat langar*
Our Gurus used this term because, as a ship is stopped by
casting the anchor and after loading, it again moves on. Similarly,
in the world, our body, the ship, while traversing this world ocean
has to stop periodically by casting anchor (langar) to load before
moving on towards its final goal. In other words, unlike the way
some people think - eat, drink and be merry, for tomorrow we
die, eating is a necessary part oflife. In other words we eat to live
* 1Muse ofthe word "langar"does not seem to be the way it is described by
Prof Satbir Singh, i.e. "langar pauna". Eating langar (langar khana) has been
in use even at the time of GJlru Gobind Singh. For example, "khaavat langar
devat gam"ee". (In Dasam Granth - Krishan Avatar).
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and not live to eat. Moreover, since the anchor (langar) is
associated with steel, we call "10k langar", meaning steel anchor.
Pangat means to sit in a row* * (at the same level) in order
to partake food. In terms of Sikh culture it is to forget the
difference between high and low, rich and poor, black and white
and caste the langar.
In India, the superstitions about purity and impurity were
at its extreme at the time of the Gurus. So much so that each
member of the same family, while starting to eat a meal, would
sprinkle water around him/her and draw a 'chakra' (line).
Sometimes different members of the same family had separate
cookingstoves. Amongsome sects the superstition prevailed that
their food would get defiled ifa person ofa lowcaste simply looked
at it.
Thus when Guru Nanak visited Bhai Lalo, who belonged
to a low caste, the latter made a separate place for Guru Nanak to
eat his meals. But the Guru said, "Lalo! The whole world is a
sanctified place for me. Anyone who has recognized the reality
is pure".
At the time of the third Master, Guru Amar Das, no one
could go to the congregation unless he/she had partaken the langar
with everyone else sitting in the same line. He himself would
also sit at the same level as everyone else.
Some Brahmins complained to emperor Akbar that quru
Amar Das, by creating the tradition of everyone sitting together
and eating, was degrading the Hindu traditions. Hearing this
the emperor became curious to see such a person who cpuld boldly
go against the Brahminical traditions. He visited the Guru at
** Recently there has been a controvmy regarding the meaningofPangat.
Whether it is to sit on thefloor at the same level or on benches or chairs at the same
level. Unfortunately, this controversy resuked in some violent fig/us in some
GUrdwaras.
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Goindwal and partook the langar sitting with common people.
He was so impressed by the personality of Guru Amar Das that
he offered a large chunk ofland (estate) to the Guru. When the
Guru declined, Akbar insisted and finally gave the land to the
Guru's daughter.
At Anand Pur, the tenth Master, Guru Gobind Singh, had
directed that no one should cook hislher food. Everyone was
supposed to partake food in Pangat. No one was to be deprived of
food. He further enjoined, "Do not be superstitious regarding
impurity and 'chauka', prevalent in the Hindu society. When the
food is ready, request the Almighty with humble and earnest heart
to send someone in need to share with you. Keep a separate plate
full offood and ifany needy person, may he be a Hindu, a Muslim
or a Sikh, give it to him".
These days when we are celebrating historical days
(Gurpurabs etc.), all we do is, sit ourselves in a large Pangat and
cast the Langar. This is good too, but it would be much better if
~ e invite the followers ofother religions also to come, sit with us
and partake the food. The tradition of beating the drum at the
time ofLangar signifies that even ifthe enemy comes at that, time,
he is also to be offered food like a friend. The tradition goes to
the extent that one should eat only ifsome food is left after serving
to others.
Q. 54. What do we understand by the term 'Gurdwara'?
Ans. Gurdwara is one of the most important institutions of
Sikhs. During his travels (udaasis), wherever Guru Nanak went
and established his congregation, he founded a "Dharamsaal".
Over time Dharamsaal evolved into what is now known as
Gurdwara. The meaning ofthe term 'Gurdwara' is, through Guru
or Guru's door, e.g.,
(SGGS, P. 729)
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(One can attain enlig1atenment through GufU), or
po 'Jf6 8i!'tW. (SGGS, P. 1075)
Guru's door one should listen to Kinan (Lord's laudations)".
Our Gurdwara is a school for students, a spiritual teacher
for seekers, a hospital for patients, a refractory for hungry, a resting
place for. travellers and above all, an impenetrable fort for the
Panth (the Sikh nation).
The sentence recited in our daily supplication, "those who
gave sacrifices for the service of Gurdwaras
remember their deeds and utter 0 Khalsa, Waheguru (glory to
God)", clearly indicates the great regard and respect the Sikhs
hold for the sanctity of Gurdwaras. This high regard for the
Gurdwaras is further indicated by the following stanza that has
been added in our daily Ardaas (supplication), after the partition
of India, when many historic Gurdwaras went into the newly
formed country now known as Pakistan: 0 ever kind and
benevolent Father, please grant the boon to your Khalsa for
unrestricted pilgrimage and care ofSri Nankana Sahib and other
Gurdwaras that have been separated from the Panth (due to the
partition of the country).
Gurdwara is an essential part ofthe life ofa Sikh. According
to Guru Amar Das, the third Master:

(SGGS, P. 922)
(The tenth door is revealed to those who have devotion to the
Master's guidance).
According to Rehit Naamas (Sikh code of conduct),
whenever one is feeling melancholy and is in low spirits, one
should go to the Gurdwara. In a Gurdwara, Sri Guru Granth Sahib
must be opened everyday and stay open as long as devotees are
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coming. At night the Guru Granth Sahib should be closed and
placed in its resting room. Only in the case of an Mkhand Paath'
(the non-stop recitation), should it remain open for 48-50 hours.
To clasp the legs ofbed of Guru Granth Sahib, to rub nose
against the walls or pillars of the Gurdwara, to keep water under
the resting throne, to keep idols in the Gurdwara, to bow before
the pictures of the Gurus or any other Saint are considered self-
directed practices and are prohibited according to the Sikh code
of conduct.
There is no restriction for anyone to enter a Gurdwara,
irrespective of his/her caste, colour, creed, race or country. But
he/she should not possess tobacco or any other intoxicants, they
must cover the head and take offshoes. To sit on a raised cushion,
chair, cot, pedestal, throne etc. in the presenc.e of Guru .Granth
Sahib is prohibited*. Sitting bare-headed or a veil on ones face
is contrary to the teachings of Sikhism.
Every Gurdwara should have the Sikh banner (unfurled
triangular Kesri Nishaan Sahib) and a druni, which should be
beaten at appropriate times* *.
One should remember that during Kirtan (hymn singing)
using poetical compositions other than Gurbani are improper* **.
Only the hymns form the scriptures should be used as the basis
ofthe Kirtan. At a time only one activity should be followed. For
example, if a non-stop recitation of Guru Granth Sahib is in
progress, then the Kirtan should not be sung.
Rehit Naama ofBhai Chaupa Singh describes the attributes
of a Granthi (the priest and care taker of the Gurdwara).
*In most Gu,dwaras in the Westml countries, some cluJin are nowpJoud
for old and handiapped people 10 sit
** The beatingofdrum is no longer observed in 1fUJst Gu,dwaras.
*** The 'Dhadhi Jalhas' do not reci18 Gurbani. They recite only outside
poetry.
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According to him, a Granthi should be humble, free from greed,
generous, truthful, compassionate, loving, patient, hospitable,
clean, fond of doing service to Guru and Sikhs, strict observer of
Sikh code of conduct, alert, observer of fidelity to his/her spouse
and should take care of travellers who come to the Gurdwara.
According to Bhai Desa Singh, a Sikh who wishes to be a
Grantbi, should not crave for excessive offerings. He/she should
use whatever is necessary for living and should distribute the
remaining (to the needy).
Q. SSe What do we understand by the term "Golak"?
Ans. The literal meaning of the term 'Golak' is "coming and
going", not staying put at one place. It also means the holes in
the body, e.g., ears, eyes, nostrils etc.
The money offered to Gurdwaras or donated for Gurus'
causes is supposed to come and go (spent for charitable purposes
as it comes). That is why this money is called, "keeping Golak".
In other words, the money comingto Gurdwaras is not for keeping
permanently (in a bank account or buried in the ground) but is
to be spent.
In the Rehit Naama (Sikh code of conduct) by Bhai Daya
Singh, it is written that a Sikh must consider a poor man's mouth
as the Golak of the Guru. It means that if a poor man asks for
something, a Sikh should provide it.
Guru Angad Dev, the second Master, had decreed that no
one should tell him how much moneycame and how it was spent.
He did not even want to know the accounts of the offerings.
Guru Amar Das would go to bed only after all the utensils
in the Langar had been emptied (all food prepared that day had
been consumed), cleaned and kept upside down.
Guru Ram Das says:
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(SGGS, P. 317)
(TM true Guru is peroasive among Sikhs. Whoever likes the
Sikhs, the Guru is pleased with him).
Guru Har Gobind, the sixth Master expressed his
displeasure on a Sikh who had refused to give honey to Bhai
Kattu, saying that it was to be served only to the Guru. It is also
written that Guru Har Gobind would not keep any money with
him. Whatever came, he would spend on charitable causes.
The directive of Guru Gobind Singh is that spending for
the welfare (of Sikhs) is the best charity. Any other charitable
donation is not as good. He also had said, "those who indulged
in shady businesses should not keep the money of Golak. They
will go to hell if they do so".
Q. 56. How and when did the practice of "Daswandh"
(tithe) start in Sikhism?
Ans. It was Guru Nanak who honoured us the principle of:
wrflf'tI'fi!fq
(SGGS, P. 1245)
(Those who share their honest earnings with nudy, truly recognize
the way (to God).
When Guru Nanak started farming at Kartar Pur, towards
the last few years ofhis life, he used to divide the proceeds of his
farm into three portions. One portion would go to the
"Dharamsaal" (religious institution), one for use by his family
and the third for the needy, hungry and holy people. Whoever
came to his door would go satisfied.
The fourth Master, Guru Ram Das, had appointed
"Masands" (his representatives) who would collect offerings from
devotees and bring to the Guru who would spend them for the
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food and lodging of the visiting Sangats (devotees). However, it
was Guru Arjan Dev who enjoined that one tenth ofones income
should be donated in the name of the Guru.
The following stanza in Sukhmani Sahib points towards
this idea:
i!R' vq*ur* rill i l r l l R i " ~ ~ ~ R
(SGGS, p. 268)
(Man forgets the ten blessings he receives, and for lack of one
loses faith (in God).
The contemporary historians of the Gurus have written
that the governments might be having difficulty in collecting
the revenue taxes but the Sikhs brought the tithe to the Guru
with pleasure and enthusiasm.
Guru Arjan Dev also seems to have said" those Sikhs who
give the tithe shall not have sloth in their homes".
Bhai Nand Lal, in his "Tankhaah Naama," (Sikh code of
conduct), attribute somewhat similar words to Guru Gobind
Singh, "Any Sikh who gives tithe out of his/her honest earnings
will earn good name in the world".
Bhai Daya Singh writes in his "Rehit Naama" (Sikh code),
"(A Sikh) should share his earnings with others, help fulfil the
needs of others and give tithe for the Guru; by doing so he will
succeed in all his efforts in life".
When the first Shiromani Gurdwara Parbandhak
Committee was founded, only those Sikhs who proved that they
donated tithe were taken as its members. Thus it is very important
to give tithe.
In "Prem Sumaarag" it is written: "The essentials ofethical
code (for Sikhs) are - do not inflict pain on anyone; do not give
personal secrets to each and everyone except your Guru and close
friend; always work honestly and whatever you earn by Guru's
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grace, keep tithe out ofit for God(spend this amount on charitable
projects).
Q. 57. What do we understand by the term, "Degh Tegh
Fateh
n
?
Ans. When the tenth Master, Guru Gobind Singh, asked from
Akaal Purakh (God) the boon, "Panth chale tab jagat meh jab tum
karo sahaae", (The Panth could succeed in the world only with
your blessings 0 Lord), he requested at the same time (to Akaal
Purakh):
"DEGH TEGH JAGG MEH DOU CHALE,
RAAKH AAP MOHE AVAR NA DALE".
(Bestow upon us, 0 L<Jrd, the boon that Degh and Tegh reign
supreme in the world; and keep us under lVur protection so that
no one could harm us).
Later on Banda Singh Bahadur got the words, "Degh Tegh
Fateh" inscribed on his seal after his victory in the battle at
Sirhind. The complete phrase on the official seal (in Persian)
were:
"DEGH TEGH FATEH NUSRAT BAIDRANG,
YAFf AZ NANAK GURU GOBIND SINGH".
Which means, the blessings of success of degh and tegh were
obtained by Guru Gobind Singhfrom Guru Nanak.
The meaning of 'degh' is a large vessel with a wide mouth,
or non-deficient, generous, a trait of sharing, magnanimity,
forgiveness. In the first ashtpadi ofBasant Raag, in Guru Granth
Sahib, the word 'degh' has been used in a similar context:
udiTudiTlfJRq U'q' fIa!f ri lRcte8J II
(SGGS, p. 1190.)
Which means, God has 11UUk His earth like a huge degh and it
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does not tire giving all living beings. Everyone receives according
to his/her tkstiny and God's will.
The meaningof 'ugh' is to continuously keep fighting (with
falsehood) and never give up the struggle. Those who are blessed
with the gifts oftkgh and tegh, can never be defeated by anyone.
The author of ' ~ s r a a r Samdi" has written, "it is very difficult to
defeat the Sikhs because they have tkgh and tegh.
Whenever Guru Gobind Singh wanted to praise any Raja
(for his just rule), or a warrior (for his bravery), he would say:
"JA SUMM SUNDER SUNA NA SOORA,
DEGH TEGH SACHE BHARPOdRA".
Which means, a true warrior, the like of you, has not been
heard of, who is filled to brim with the concept oftkgh and tegh.
To express someone's power, the Guru would say: "Degh tegh ko
jaahe b h a r o s a ' ~ which means, he is so powerful because he believes
in the concept oftkgh and tegh.
According to 'Gur Bilas Patshahi 10', when the tenth
Master initiated the five beloved ones (panj piaare), to the Amrit
ceremony, in addition to explaining to them the code ofconduct,
he also enjoined:
"Always consider theAdi Granth (Guru Granth Sahib) close
to you (as companion). Always go to the Gurdwara because
you will attain extreme peace on the vision (darshan) ofthe
Granth. Always recite the Name, "Waheguru"and meditate
on this name also. Sing the laudations ofGod and the Guru
and maintain tkgh and tegh. You shall always be victorious.
In 'Prachin Panth Prakash' also it is written that the
greatness of Khalsa lies in that they do not take away their hand
from tkgh and tegh and never shirk sharing (their earnings with
needy).
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Q. 58. What do we understand by the term "clrmikian"?
Ans. The meaning of the term 'chauki' is a 'guard of sentries'.
When in the presence ofthe Guru any task is performed, keeping
oneselfalert, cautious and careful, it is known as "chauki Marna"
(Performing of chauki). Guru Arjan Dev in one of his hymns, in
Raag Sorath, has clearly illustrated the meaning of the term
'chauki';
ilH'i. (SGGS, P. 626)
"The word oflM Guru is our guardian, mounting guard on all
four sides of.JU".
The tradition of taking out chauki (chauki Whana), was
first started by Baba Budha when Guru Har Gobind was
imprisoned in the Gwaliar fort by the order ofemperor Jahangir.
Groups of Sikhs with lit torches would go from one village to
another in Punjab and then on to Gwaliar where they would
circumambulate the fort before returning to Punjab. In this way
the word 'chauki' also assumed the meaning of taking out
procession in order to express unhappiness and dissatisfaction.
These days a chauki goes from Amritsar to Taran Taaran or
Goindwal.in the memory of the Gurus.
Guru Har Gobind is also said to have stated that when the
chauki would reach Akaal Takhat Sahib, at that time its effect
would be such as if he (the Guru) himself was present in the
chauki
In the Hari Mandir (Golden Temple), Gurf! Har Gobind
was the first to institute the of Kirtan (hymn singing).
This tradition was revived by Bhai Mani Singh*when he was
appointed as the 'Granthi' of Hari Mandir.
*After Guru Har Gobind moved to KiTat Pur the management ofGolden
Temple came into the hands ofthe Minas (the descendents ofPrilhi Chand), who
discontinued the tradition ofKirtan chaukis.
completed before
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Although kinan is constantly sung in the Golden Temple,
special kinan chaukis sit there daily. For such a chauki it is
necessary that four performers with different musical instruments
should sit together and perform the kinan. The following is the
schedule of these chaukis:
1. Asa di Var chauki
Sunrise.
2. Bilawal chauki starts at 10:00 A. M.
3. Charan Kanwal chauki --starts at about 2:00 P. M.
4. Sodar chauki starts at sunset, after the
Rehraas Sahib prayer.
S. Sohila chauki At night, before bedtime
of Guru Granth Sahib (for Sohila prayer).
Also there is another meaningofchauki, like a police chauki
(a small police post), established in remote areas for the safety of
the public. However, Khalsa is always ready to help and rush to
the aid of poor and needy. Thus Khalsa is always on a 'chauki'.
Q. 59. How did the Sikh "Nisluuln Sahib" (flag) evolve?
ADs. A triangular saffron coloured, piece of silk or cotton with
printed or patched Khalsa symbols in the middle, is called
Wishaan Sahib'.
If the Wishaan Sahib' is to be installed for the first time
(e.g., at a Gurdwara), then the prepared cloth flag should be
brought from a historic Gurdwara. This symbolizes the
everlasting continuity of unfurling of the Nishaan Sahib there.
According to 'Prachin Panth Prakash', Guru Nanak
perceived this kind of saffron coloured banner in the abode of
Akaal Purakh (Sach Khand) and he brought it from there.
As already mentioned,Nishaan Sahib is triangular in shape
with the opposite edges forming 4S degree angle at their joining
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point. In the center is the sign of ~ n d 'khanda'is drawn.
According to Bhai Nand Lal, the flag ofGuru Gobind Singh had
the words, "Waheguru Ji ki Fateh" imprinted on it.
During the reign of Maharaja Ranjit Singh, the words,
"Akaal Sahaae" (God be helpful) was printed on his flag. One of
the Sikh "Misls" was known as 'Wishaan Walia", which means
the flag carriers. In this Misl, selected warriors were enlisted and
their task was to carry the Khalsa flags, during the battles, for all
other Misls.
Bhai Alam Singh set an example of how much respect the
Nishaan Sahib accorded. He was carrying the Nishaan Sahib in a
battle against the Mughal army when he was surrounded by the
enemy. The commander of the Mughal army asked Bhai Alam
Singh to drop the flag otherwise his hands would be chopped off.
Bhai Alam Singh replied that if his hands were chopped off he
would hold he flag with his feet. The Mughal retorted, in t1tet
case his (Alam Singh's) feet would also be chopped off. Bhai Sahib
replied, then he would hold it in his mouth. The Mughal angrily
asked how would he guard the flag if his (Alam Singh's) head
were cut off? Bhai Alam Singh calmly replied that in such an
eventuality the entity whose Nishaan Sahib it was, shall guard it.
Q. 60. Why is it necessary to beat a "Nagaara" (the big
war drum)?
Ans. In old days beating of a Nagaara symbolized the
sovereignty of a ruler. At the time of assuming the governorship
of Kaabul, prince Muazzim (later on emperor Bahadur Shah)
ordered the beating of Nagaara. When his father, emperor
Aurangzeb heard this news, he wrote to Muazzim, "When Allah
bestows upon you the crown of an emperor, you can then beat
the Nagaara; until then, however, you should be contented on
beating four smaller drums".
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The same emperor Aurangzeb had written to the governor
of Sirhind that he should take strong (military) action against
Guru Gobind Singh ifhe does not stop sitting on a throne in his
congregation and beating the Nagaara.
The tradition ofbeating of Nagaara was started during the
time of Guru Har Gobind. Whenever the Guru moved from one
place to another, Nagaara was beaten continuously.
When Guru Har Gobind appointed Bhai Roopa to preach
Sikhism in distant lands, he gave him the flag and a Nagaara.
This meant that he (Bhai Roopa) should feel free (like a sovereign)
and preach.
Even today when early in the morning the procession of
Guru Granth Sahib starts from Akaal Takhat towards the Golden
Temple for the opening ceremony, Nasaara is constantly beaten.
The seventh Master, Guru Hari Rae, had given orders to
beat the Nagaara at the time ofstartingLangar (common kitchen)
so that everyone should know that the serVing of food has started.
Outside the court of the eighth Master, Guru Hari Krishan, a
Nagaara was kept and beaten at appropriate times. In Anandpur
Sahib (auhe time oftqe tenth Master) when Ranjit Nagaara was
beaten and it resounded the Shivalik hills, its reverberations
would instill enthusiasQl and vigour in the hearts of the Sikhs
while the hill Rajas would tremble in fear. This Ranjit Nagaara
was made at Anand Pur in 1684.
.Maharajah Ranjit Singh used to say, " do not call me Ranjit
Singh, I am the Ranjit Nagaara (of Guru Gobind Singh), trying
to send aloud the message of the Guru to the populace".
Within a Gurdwara a Nagaara is a must* and it should be
beaten each morning at the time of opening of Guru Granth
Sahib. This would openly declare to everyone that this is the
* TM tradition ofJeuping Ii Nagama in eTJerY Gurdwara is still in vogue.
Even the historic Ourdwaras still hold on to this tradition.
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royal court of the true emperor.
Q.61. What is the procedure of preparing and
distribution of 'Karhah Prasaad' (sacramental
sweet pudding)?
Ani. According to "Prachin Panth Prakash" the practice of
serving "Karhah Prasaad, at the conclusion of congregational
prayers was started by Guru Nanak who seems to have invented
its recipe also.
Guru Arjan Dev once said that on returning after the
cremation ofa person, the relatives and friends should gather in
the Gurdwara where Karhah Prasaad should be distributed(after
readingofGuruGranth Sahib). This has averyprofound meaning-
a Sikh considers the will of Akaal Purakh (God) as sweet.
. The Tenth Master, Guru Gobind Singh enjoined to the
extent that if someone had a problem or lack of progress in a
particular project, he or she should make a supplication to Akaal
Purakh after preparing Karhah Prasaad and then distributing it
in the congregation. Recourse should not be taken to any vows,
pledges or promises to any deity, nor should one request or flatter
any human being for such a purpose.
The procedure for preparing Karhah Prasaad is as follows:
First take a shower and put on clean clothes. Take Po clean
utensil and to this add equal amounts (by weight) ofwheat
flour andghee ( c l ~ f i e d butter); mix and cook on mediulll
fire. Separately, dissolve equal amount ofsugar in ~ times
the amount of water on slow fire. Recite Gurbani Qapu Ji,
or Waheguru) all through the process ofpreparation. Wben
the flour turns pink add the sugar solution to it and keep
mixing on medium fire until it attains the required
consistency. Now put it in a clean wide ran, cover it with a
clean piece of cloth arid place it on a clean stool in front of
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Guru Granth Sahib.
Recite aloud six stanzas (the first five and the last one) of
Anand Sahib (the composition of the third Master, Guru Amar
D ~ , in Roog Ram Kala). Following this the whole congregation
should join in Ardaas (supplication). At the end of the
supplication a passage from Guru Granth Sahib (Vaak) is read (at
random). Only after this the Kirpan (sacred sword) should be
presented to the Karhah Prasaad.
Before serving to the congregation the share ofPanj Piaare
(the five beloved ones) should be taken out. Either this should
be distributed among five Khalsa Sikhs or mixed in the bulk of
Karhah Prasaad. Asmall portion shouldbe put in a plate, covered
with a piece of cloth and kept close to Guru Granth Sahib as the
share ofthe person sittingwith the chaur (whisk) in front ofGuru
Granth Sahib. After this the Karhah Prasaad should be
distributed equally to everyone in the congregation. This is the
directive of the Tenth Master.
According to Amar Naama, Guru Gobind Singh used to
distribute Karhah Prasaad after the evening congregational prayer
of Rehraas Sahib also.
Q. 62. How is the "Vaak" (picking of a random hymn)
to be taken from Guru Granth Sahib?
Ans. A Sikh is both a saint as well as a soldier. A soldier stands
daily in line and takes the order for the day from his/her
commanding officer. Similarly, a Sikh joins, everyday, the holy
conI' egation (Sangat) and takes commandment (Hukam) from
the true emperor, Guru Granth Sahib. He/she then bows and takes
a vow to lead his/her life according to this commandment (that
particular day).
It is appropriate to recite a salok (couplet) portraying
l."mility before taking of the cover (rumala) with great respect.
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Better yet, the following saloks may be recited:
.."li'eS it lIXfI' fUh;r 1M1It 3fIr.
#lr fnJflft lIXfI' 11 tfir.
1IV" II'fJRrgfidtr 1f'iII' ,.7fFjf'
(SGGS, P. 1426)
(If there were wings for sale, I would buy them even ifI had to
pay my flesh in equal weight. Fixing them on my body I would
suk the Divin8.friend. The true .friend is the king of kings
(Waheguru) whose company exalts 0n8 and who is prop to all).
In order to pick the hymn (commandment) the top hymn
of the left hand side page be read from the beginning. If it starts
from the previous page then the leaf should be turned and the
hymn read. Ifthe commandment happens to be a part of a 'vaar'
then all the saloks proceeding the 'pouri' (including the pauri
itself) should be read. Whether it is a 'chhant' or an 'ashtpadi'the
conclusion of the hymn is where, at the end of the last stanza,
the term "Nanak" comes. That is where one should stop.
No commandment is harsh or soothing. Every one ofthem
is a Divine message. Even ifyou remember by heart, a hymn that
is being read by the Granthi, do not recite along with him. Only
listen respectfully. It is recommended that the page and the first
sentence of the hymn should be announced loudly after it has
been recited. This is the practice at the Golden Temple Amritsar.
To pick a number of sheets of Guru Granth Sahib from
both sides and then separating them at random, in order to get
the commandment hymn, is not proper. This is a practice in Islam
and is known as "doing the faal".
Q. 63. What do you know about Nirmalas, Udaasis,
Sehjdhaaris, Nanak Panthis, Seva Panthis and
Nihangs (Buddha Dat as well Taruna Dal)?
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ADs.
NIRMALAS:
Guru Gobind Singh himself started the Nirmala sect. For
educational and intellectual leadership he selected some
knowledgeable Sikhs and sent them to Kashi (Benaras) for higher
education in Sanskrit. When they returned after successful
completion of their education they were then given the title of
"Nirmal Panth". It is clear that the tenth Master started "Khalsa"
Panth in order to uproot injustice, crueltyand brutality. He started
the Nirmalas so that the pristine missionary work of Sikhism
should be carried out. Sant Gulab Singh, in his Panth Prakash,
has expressed a similar idea. "Guru Gobind Singh, an
embodiment of God's light created two types of Sikhs. To one he
gave a sword and strength to cleanse the earth ofcruel people. To
the other he bestowed high intellect and education. These were
believers ofone ~ k a a l Purakh' and were called Nirmalas (means
clean, free from dirt).
All these Nirmalas were Amritdhaaris (had taken Khande
di Pahul). They were always preaching to make the people aware
of the high ideals of the Gurus and the great martyrdoms of
innumerable Sikhs and urging them to hold on to these ideals.
Thus they instigated the Sikhs to stay steadfast on the path
followed by these Sikh martyrs. They always wore long white
robes as if it was their uniform (like a blackjacket is oflawyers).
They also led the life of celibacy so that they could devote their
lives to missionary work, being free from the encumbrances of
the family. This does not separate them from the Panth.
(These days there are certain groups among Sikhs who do
not eat if the food is not prepared in steel utensils. Also there are
some groups whose women wear turbans like men. Such minor
differences (in life style) do not make them belong to a separate
religion. As long as a group preaches one Guru, one Bani (Word)
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and contemplation on one Shabad, that group is an inseparable
part of the Panth.)
The first five Sikhs whomGuru Gobind Singh sent to Kashi
for higher education, were:
I. Bhai Karan Singh.
2. Bbai Veer Singh.
3. Bhai Ganda Singh.
4. Bhai Sobha Singh.
S. Bhai Ram Singh.
In his book, Nirmal Bhushan, Bhai Ganesa Singh has
written that Nirmala Saints, not caring for comfortable life, go
to villages where they teach Gurmukhi to children and make
them remember Gurbani by heart. By doing such community
service they gain the respect and reverence of the people. Also
they initiate people into Khalsa brotherhood by administering
Amrit.
The first Nirmala center (Akhara) was established, by Bhai
Dargah Singh, in Kaithal, in September 1710. The Khalsa flag
was also raised there. There are five Nirmala centers at the
following places:
1. Hardwar. 2. Paryag. 3. Ujjain. 4. Triyanbak and
5. Kurukshetra.
B. UDAASIS:
The Udaasi sect was founded by Baba Siri Chand, the eldest son
of Guru Nanak. Initially, he separated himself from the main
stream Sikhism. Gradually, however, he realized his mistakes and
became closer so that now it has become an inseparable part of
the Panth. He was greatly impressed by the humility of Guru
Ram Das, the service of Guru Arjan Dev to the community and
the bravery of Guru Har Gobind. When he was old and ready to
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retire, he came to Guru Har Gobind and asked for one of his
(Guru's) sons to take care of the Udaasi group, which by then
had become very close to Sikhism and had actually started
working as a group of Sikh missionaries. Guru Har Gobind who
had realized the transformation that the Udaasis had gone
through, gladly gave his eldest son, Baba Gurditta, to become a
successor to Baba Siri Chand. Baba Siri Chand was pleased and
bestowed all his spiritual powers to Baba Gurditta.
Baba Gurditta was an accomplished planner. For the
purpose ofmissionary work he established four centers (Dhuans)
He picked four dedicated Sikhs from Kashmir to head these
centers. Their names are: Bhai Balu Hasna, Bhai Phool, Bhai
Goinda and Bhai Almast.
With the blessings of Guru Hari Rae, Guru Hari Krishan
and Guru Tegh Bahadur, the Udaasis developed six groups
(Bakshishs) who spread the teachings of the Sikh Gurus far and
wide. These Bakshishs were:
1. Suthre Shahi.
2. Sangat Sahibee-e.
3. Bhagat Bhaagwaahee-e.
4. Miha Shaahee-e.
5. Jeet Mallee-e.
6. Bakhat Malee-e.
Udaasis wear read robes and a black 'Seli' around their neck
(some also wear orange robes). They do not cut their hair or shave
their beards.
c. SElfJDHAARI:
A Sehjdhaari is one who is gradually coming into the folds of
Sikhismand has started leading his/her life according to the Sikh
tenets (does not use tobacco, does not eat meat of an animal
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slaughtered slowly) and has decided to make his children Sikhs.
Those who cut their hair after keeping them are not
Sehjdhaaris. They are 'Patit' (fallen ones). A Sehjdhaari is
proceedingupward towards the destination (ofSikhi) but a 'Patit'
is falling downward. Guru Gobind Singh's commandment is:
"If a Sehjdhaari makes his son a Singh, his root becomes
green (live). He who cuts his hair and keeps his beard trimmed,
he is uprooted (from Sikhi).
D. NIHANGS:
Anyone who lives free from fear is called a Nihang. Guru Arjan
Dev has described Nihang in this very manner:
(SGGS, P. 392.)
According to old Panth Prakash, a person who has forsaken the
fear ofdsath and is always ready to embrace martyrdomis called
a Nihang.
Nihang Singhs are unattached to worldly materials. They
wear blue clothes and tie a turban that is a foot high with a
"dumala" on top of it. They always keep several weapons like
chakkar, khand4 etc. on them.
This group was also established on an order from Guru
Gobind Singh. He was so impressed by the devotion ofBhai Maan
Singh, who stayed with him from Anand Pur to Nanderh, that
he praised him and his blue attire and said, "A fearless, pure,
immaculate and devoted Sikh, with a distinct attire, like you
should have his own group".
These Nihangs used to be famous for their generosity, strict
adherence to Dharma and of such a spotless character that even
in those days of turmoil, there was a saying, "Open the door, do
not be afraid, a Nihang has come to your house".
They used to lead such an intrepid and unpredictable life
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style that even their family did not know of their whereabouts.
While riding or fighting they always uttered "Akaal". That is
why they also became known as "Akaalis". They had their own
typical language that indicated their positive thinking. For
example:
To die Charhaaee karna.
(literal meaning is to invade).
Sickness or sleep --Dharam Raj di dhee.
(literal meaning is daughter of the a n ~ d of death).
Punishment to a guilty Shaheedi maar.
Grams (garbenzo beans) Badaam.
(literal meaning is almonds).
Salt Sarab rass
(literal meaning is all tastes).
A little Sawaya
(literal meaning is one and a quaner).
To run out on food Langar mast ho gia.
Grass Hara palla.
Shanty . Sheesh Mahal
(literal meaning is a glass palace).
Calamity Swarag
(literal meaning is heaven)
Worn out scarf --- Hazar mekhi.
Coarse grain Gurmukhi Parshaad.
Rupees Chhillar
(literal meaning is bark of a tree).
Someone loose on Sikh conduct Dabarh Ghusarh.
()ne Savalakh
(literal meaning is one hundred twenty five thousand).
()neself -- Fauj (literal meaning is army).
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~ . SEVA PANi'HI:
Seva Panthis are also an inseparable part ofthe Panth. Guru Tegh
Bahadur first gave them his blessings. To this seed of ninth
Master's blessings,the tenth Master, Guru Gobind Singh further
nurtured with the water of his grace.
Bhai Kahnaiya was the first sprout of this seed and Bhai
Seva Ram the first healthy branch of this tree. To this, later on,
several other healthy branches grew. Notable among them are,
Bhai Adam (Adam Shaahee-e), Bhai Aya Ram, Bhai Bhala Ram,
Bhai Seva Das, Bhai Dukh Bhanjan and many more.
According to Sikh history, when Guru Tegh Bahadur
looked at Bhai Kahnaiya, the latter went into a state of ecstatic
trance. He felt as if his physical self had separated from his
spiritual self. According to another tradition, Guru Tegh Bahadur
asked Bhai Kahnaiya to bring a pitcher of water from a distant
well. When he brought the water, the Guru asked him to spill it
and bring another pitcher. Bhai Kahnaiya brought another and
this was also spilled by the Guru's order. This process went on
for many times but Bhai Kahnaiya neither questioned the motive
of the Guru nor indicated any drop in his enthusiasm to serve
the Guru. The Guru was preparing him for tireless service without
any discrimination (a kind of Red Cross) in the battles of the
future. The purpose of repeatedly spilling the water was to test
the devotion of the Sikh. If he (Bhai Kahnaiya) had indicated a
concern on the repeated spilling ofwater (without any apparent
reason) then how could he serve water to the (wounded) enemy
soldiers? When Guru Tegh Bahadur found his great devotion
and unshakeable resolve to service, he gave Bhai Kahnaiya the
duty of serving water to the congregation. Later on (in Guru
Gobind Singh's time) he was given the duty of serving water to
the wounded soldiers in battles. This he did by carrying a large
container made with a goatskin.
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F: BUDDHA DAL ANn TARUNA DAL:
These are the names of two groups started by Nawab Kapoor
Singh in 1774. Buddha Dal was stationed at Amritsar and was
given the duty ofprotection ofthe Golden Temple. Another duty
of Buddha Dal was to train young men in the art offighting, who
would then become members ofTaruna Dal. This group was later
on divided into five sub-groups.
G. NANAK PANTHI:
Those who follow the spiritual path delineated by Guru Nanak
(irrespective oftheir creed) - who believe in one God and meditate
on Him are called 'Nanak Panthi'. Guru Nanak had given the
true Name of the creator to the world.
Q. 64. How is Sikhism an independent, sovereign
religion?
Ans. The fifth Nanak, Guru Arjan Dev said:
wHmr" ~ f;r ~ ~ 11 ~ JHrftt B<!'fll
(SGGS, P. 373)
"Nanak tells whatever happens at the portal of God".
One can easily infer and, consequently, firmly believe that
the founding Gurus of Sikhism have not borrowed any thing, in
terms of philosophy, from anywhere else. In Sukhmani Sahib,
the fifth Master further affirms the basic Sikh philosophy:
fl9 R'Rq fl9 ftm{3t i)i( JliII1 rifIrII
!JfIfIr orcIt i1f6 ut ~ (S'Y)( ~ I I (SGGS, P. 265)
"I have studied and searched thoroughly the Hindu Scriptures
(Shastras and Simrities) and reached the conclusion that all of
themare nowhere near the meditation on the Divine Naam (Name
ofthe Lord)".
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This, obviously, lays the foundation ofa new, separate and
independent religion. That is why it could be called "Saibhang"
or self-dependent faith.
At Pushkar, a place ofpilgrimage for Hindus, Pandit Chetan
Das asked the Tenth Master, Guru Gobind Singh, "Who are these
people with long, uncut hair with you? From their attire they
neither look like Hindus nor like Muslims". On hearing this Guru
Gobind Singh said, "They are 'Khalsa', a third religion, who are
servants of God. They indeed are different from Hindus as well
as Muslims. Except Akaal Purakh (One God) they do not consider
anyone as their Master. They address God as:
l' fm:r IIfJ t ~ .
"lVu are, 0 God, the only provider".
(SGGS, P. 666)
The Gurus thus toppled all the (supporting) pillars of
Hinduism, some of which are as follows:
The first pillar: Hindu has forgotten the God almighty
and started worshipping the visible forces of nature, e.g., Sun,
Air, Fire etc., as gods and goddesses. But the voice of Sikhism
says:
~ ~ ~ " " e . r . (SGGS, P. 227)
~ U gods and goddesses are enchanted by Maaya".
The second pillar: Vedas were the second pillars of
Hinduism; considered revelatory Divine scriptures. The Guru
said, ce The Vedas are like a trader. They created differences
between high and lowand inculcatedbigotry. Bani (Guru's word)
on the other hand imparted spiritual knowledge".
The third pillar: Caste system and believing in the
superiority ofBrahmins is the third pillar. The Gurus eliminated
the position of a Purohit (a Brahmin only who could perform
religious ceremonies). In the Sikh society Guru Arjan Dev went
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to the extent ofsaying that nothingshould be given to these (bad)
Brahmins because they themselves are ignorant and try to deceive
innocent people. Only Satguru is the emancipator and his grace
showers on the Sikhs.
The Tenth Master had also enjoined that exhortations and
commandments of the Brahmins should not be obeyed. He said,
"Do not make your conscience dirty with their company. Do not
even think to follow the rituals of Hindus. Always have faith in
the most revered 'Akaal Purakh' (God)".
The institutions of Sikhs, their life style, social behaviour,
spiritual, political and religious beliefs are totally different from
Hindus or any other faith. They do not have even remote
resemblance with anyone else. Their institution like Langar (free
common kitchen), Pangat (everyone sitting at the same level to
take food together), Sangat (congregation), Gurdwara, Nagaara
(war drum), Nishaan Sahib (flag), Bungaas and Chaukis are
distinctly their own.
The Sikh code of conduct (Rehit Maryada) tells the values
to be adhered to in leading ones life. According to this code of
conduct one is advised to stay away from all those customs that
create doubts, absurd fanciful ideas and subjugation of anyone
class of people.
As far as religious beliefs are concerned; from initial
invocation to observing and celebrating important days, births,
weddings, naming (of a baby), etc., and even the consumption of
the kind of foods, are all different. The political objectives are
also quite different. When the Sikh empire was established, its
first blow fell on the feudalistic system. In Nanderh Sahib the
Sikhs said to Guru Gobind Singh that theywould not help anyone
who would want to be a king (by himself). It is Khalsa (as a nation)
that is to be known as all powerful. Guru Gobind Singh once
said, "Khalsa has been bestowed upon with a kingdom by God
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Himself". Sikhism has its own spiritual ideas and objectives. A
Sikh does not. believe in salvation after death. He wants
emancipation while he is alive. He believes tbat in the end taking
ofAmrit, which leads to a life lived according to the Khalsa code
of conduct, is going to help in attainment of eternal peace and
vision of Akaal Purakh.
Once when a Sikh passed away and his relatives and friends
expressed their concern (about his next life), Guru Gobind Singh
told them not to worry. He said, "the Sikh had led his life in
humility and observed the Khalsa code of conduct therefore he
has gone straight to StUh Khand (the realm of truth), i.e., merged
in the supreme truth.
Arubindo Ghosh once said, "A Sikh always puts his step
forward".
At this point it will not be out of place to write the
observation made by Indira Gandhi in her book, "Eternal India"
(P. 217). This will give some food for thought to those people
who do not tire saying that Sikhs are only Hindus with unshorn
hair. According to her, "the actions ofGuru Nanak and the Sikh
movement after him were astonishingly original and novel. On
no account would this be called revivalismofany religion. It was
an outburst offresh creativitylike tbat ofa volcano that conserves
energy for ages and then suddenly erupts.
Guru Nanak gave an entirely original idea:
(SGGS, P. 62)
"Truth is higher than everything, but higher still is truthful living".
In his book, "Bhagat Mala of Sikhs", Bhai Mani Singh
writes: When the quazi asked Guru Nanak ifhe was a Hindu or
a Muslim, his reply was, "I do not know anyone except God". It
is the body (of a human being) that is either Hindu or Muslim,
but 1go beyond the body".
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In his book, "Dabistan-i-Mazahib", writtenA>etween 1630
and 1640 A.D., Mohsin Fani writes in the very fim line of the
chapter on Nanak Panthis: They (the Sikhs) neither believe in
idols nor in idol worship. They neither believe in the doctrine of
Avtaras nor they consider Sanskrit as the language of Gods".
McCalifI, addressing the world said, "Let me introduce to
you a religion from East whose followers neither believe in idol
worship nor in meaningless rituals. They do not believe in caste
systemor in the terrible customofburninga widowon the funeral
pyre of her dead husband. They do not consider a woman to be
inferior to man and do not use intoxicants. They do not worship
rivers and places of pilgrimage like Hindus do, and refrain from
calumniating others. On the contrary they lead their lives with
gratitude to the Creator, patience, sharing,justice, truth, honesty,
brotherly love andother high ideals ofleadinga clean life without
taking any sides."
The officials of the Delhi emperor, Ibrahim Lodhi, the
successor to Behlol Lodhi, informed the emperor that a faqir
whose tenets were different from those ofthe Quraan or the Hindu
scriptures (Vedas), was openly preaching in the public; and the
way he was being accorded respect and the importance he was
gaining might, he may, in the long run, prove to be a threat to
the state.
An imperial order was immediatelyissued and Guru Nanak
was brought before the emperor. After listening to Guru Nanak's
ideas on his religious philosophy the emperor was convinced that
it was different, and in some ways contrary to that of Islam. He
ordered that the Guru be kept in prison. Guru Nanak was kept
in the prison for seven months where he bore the hardships of
grinding corn. He was released just before Ibrahim's defeat in
the battle of Panipat from Babar's hands.
Those who read the Sawaiyya of the Tenth Master in the
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evening prayer of Rehraas Sahib:
"Ever since I came unto Your feet, 0 Lord, I do not (care
for) anyone else. I do not follow the ways preached by
various religions and do not believe in Ram, Mohammed,
Puranas or Quraan. The Simritis, Shastras and Vedas lay
down different doctrines but I do not recognize any of
them".
Thus one should never ~ v e n think that Sikhism is a branch
of any other religion. It is an independent and sovereign faith.
Q. 65. What do the Sikh tenets say regardingfood (what
to eat) and attire (what to wear)?
Ans. Guru Nanak has given three main rules in regards to eating
and wearing. Do not eat or wear what would result in:
I. Turning yourjoy into regret,just as it happens after the
use of intoxicants and excessive rich food in lavish
parties.
2. Making your body feel compressed, as when one wears
extra-tight clothes as a result of which it becomes
difficult for one to sit properly (e.g.) in Gurdwara) or
making it difficult for one to perform bodily functions.
3. Ones mind getting filled with foul thoughts, as it often
happens on taking intoxicants.
According to the Sikh code of conduct one should eat
..
simple food and stayaway from intoxicating substances. On what
one should wear, the 'Remt Maryada' says that except a turban
and underwear, which must be worn, there is no restriction on
the rest of the attire* .
About restriction on eating there is a story. In the time of
*For women the wearing ofturban is not mendatory.
"
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Guru Har Gobind a Hindu told a Muslim that he was thinking
of converting to Islam because there are very few restrictions in
Islam regarding what one could eat. Pandit Partap Mal, a learned
man, was listening to this conversation. He said to the Hindu,
"My good man, if you are planning to convert into another
religion only because of eating restrictions, then why don't you
embrace the Sikh religion where there is practically no restriction
on what one should eat. In Islam eating (\f pork is a taboo".
Q. 66. Does ritualism have any place in Sikhism?
ADs. Sikh religion does not recognize any ritualistic procedures.
The details ofmantras (formulas) for various rituals together with
their performingprocedures are given in a part ofRig Vedaknown
as Mtre Brahmin'. These are supposed to be used to defeat the
enemy or to acquire occult powers. The votaries of ritualistic
procedures believe that a particular mantra, chanted at an exact
moment, does have its effect.
Sikhs believe only in God's Grace. Guru Arjan Dev, in a
hymn in Basant Raag, enjoins that requesting God for His Grace
is above and beyond all rituals and mantras:
1R1Rf' rmr HfutwfRH'.lRHlRfFJ"twa"OH"
(SGGS, P. 1182)
ceOf all religions the most sublime is die religion of God; It is
above and beyond all rituals and occult practices".
In the rather lengthy hymn of 'Baarah Maah' (the twelve
months) the fifth Master gives another very meaningful example:
ffifJ lRHi' 'J!tPPlf6 ftmrr iRfv ~ 1 I (SGGS, P. 133)
"Through the practice ofrituals separation (from God) resulted.
It is only through His Grace that one could meet Him".
Because the ritualistic procedures involve accounting
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(repeating a mantra so many times at such and such time and
such and such place) and mentaljugglery(make and break), they
will lead to separation. Karam (ritualistic chores) are actually
ties (with Maaya).
Guru Nanak has said in Siri Ra.ag:
rJWt;;ftwi'
"The mind is tied up with many ties".
(SGGS, P. 62)
The second Master, Guru Angad Dev has exhorted the
Sikhs to work in order to become worthy of God's Grace,
"Meditation on Lord's Name is the real task".
Those who believe in God's Name do not recognize the
power of any ritualistic chores or mantrQS.
Q. 67. What is the place of miracles in Sikh religion?
Ans. Guru Nanak has strongly condemned the working of
miracles. According to him to show (work) a miracle is a curse.
The third Master, Guru Amar Das, has called it attachment (to
Maaya):
Mqtmtr",. ~ t
"The pursuit ofoccult powers is attachment to Maaya".
When the Sidhas (yogis) asked Guru Nanak to show a
miracle, his answer was:
"I do not possess any miracle other than the true Name (of
God)". (Bhai Gurdas, Vaar 1, Pauri 43)
To show a miracle in order to exhibit ones superiority or
greatness, to win over or conquer someone is not only prohibited
but is considered as an obstruction in the planned work of God.
When Guru Har Gobind's own son, Baba Atal Rae, revived
his dead friend (Mohan), the Guru said, "Who is this competitor
of God born in our family?"
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According to Guru Hari Rae, those who resort to occult
powers in order to win in a spiritual argument, are fighting a
boxing contest.
When Guru Tegh Bahadur was asked to accept Islam, upon
his refusal he was given a choice between showing a miracle and
accepting death (martyrdom). The Guru replied, "Those who
stay within their home (religion) are humble while those who
forsake their religion are apostate. To show a miracle is atrocity,
therefore a true faqir will not do it; and God smiles on him". He
accepted martyrdom but did not show a miracle.
When Guru Gobind Singh shot an arrow from Moti Bagh
that reached Red Fort Delhi (a distance of several miles), all
Mughals who were playing a game of dice there said, "It must be
a miracle". At that moment the all-knowing Guru shot another
arrow to which was attached a message that said, "It is not a
miracle but art of archery".
God is showing miracles everyday. A live human body in
motion is a miracle. Bhai Samman said so beautifully, "Is it not a
miracle that five antagonistic elements have been put together
to form a human body that moves?".
Q. 68. Why (has Sikhism) so strongly condemned the
Brahminical way of life?
Ans. The responsibility of introducing all the complications,
hypocrisies, frauds, meaningless rituals and customs in (Hindu)
religion falls solelyon Brahmins. The great Gurus came to relieve
us from the load ofmeaningless rituals prescribed by
to snap our bonds of slavery to these, self serving frauds
(Brahmins), and making us free. That is the reason why they
issued such strong directive of never to adopt the Brahminical
way oflife. The Tenth Master went even a step further and said
that if any Sikh ever adopted this way of life, he would lose aI:.
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his credibility with him (the Guru).
The Brahmins considered themselves superior to all other
human beings and had reserved all the rights and privileges for
themselves. They had assumed the exalted position of gods and
had thrown all others in the pit of spiritual slavery, thus
condemned to suffer for all times to come.
The Brahmin's way is t ~ divide the society. For example:
1. The sacred thread worn by Brahmins has three
strands, that ofa Kshatriya has two, that of a Vaishya
has a single strand and a Shudra cannot even wear a
sacred thread. A Brahmin's sacred thread is made of
silk, that C?f a Kshatriya is cotton and the Vaishya's is
wool. The ceremony for a Brahmin to wear it is in
Spring, for Kshatriya it is in Summer and for a Vaishya
it is in Autumn. The age at which a Brahmin youth
should wear the thread is 7years, for a Kshatriya youth
it is 9 years and for a Vaishya youth it is II years. But
the Tenth Master finished this discrimination by
making the Amrit available to all.
2. According to Brahminical way, only a Brahmin can
accept donations. But according to the directive ofthe
Gurus, donations should be given to all (needy)
persons.
vfiT l i r t " i ' ~ ~ ~ Jm'if" it riT f!FQII (SGGS, P. 135.)
The Tenth Master said, "giving donations to saintly people
is good, giving to anyone else has little merit".
Guru Arjan Dev has said even this for the Brahmins:
y;rr fJR'1R;T fMC'S iC'S 'II ptli'fv"1ft CTfir i!'7i"II =lll
ivIlit1:!ftt J/tzft In'tII ;ftJHt ~ n 1M WTC!'t /I
(SGGS, P. 201)
"He takes a bath, puts sacred mark on his forehead, and
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worships (idols).
He recites the Vedic mantras with sweet andmelodious voice,
(but) forcibly extrtu:ts charity (as ifby showing a knife) and
does not hesitate killing beings".
3. According to Brahminic way one should believe that
impurity sticks to a house (family) under certain
circumstances. For example, on hearing the death of
a relative or the birth to a child, a Brahmin must
immerse himself in water with all his clothes.
According to Sikh teachings:
1fI' ~ 'R!/ ~ (SGGS, P. 472)
"The idea ofsuch an impurity is mere illusion".
4. According to Brahminic way, the worship ofancestors
and giving a feast to Brahmins annually in their
(ancestors) memory is a must. According to Sikh way
oflife such rituals are against the advice ofthe Gurus.
5. According to Brahminic way it is necessary to plaster
the kitchen with cow dung and draw a line (which no
one should cross) while one is taking food because
this is the way to worship gods; as if they live because
of this ritual of plastering and drawing the line in the
kitchen with cow dung. Brahmins preach that if one
does not use cow dung for plastering the kitchen and
drawing the line, then demons take away the taste of
the food.
The directive of Guru Nanak Dev to the Sikhs is that
the whole earth is our kitchen and those who recognize
the Supreme Truth (God) are free from impurity:
# WJrr IfiM ~ n7)'){ lJft1 ()T)( IJBf 7)'){ 'fi1tI' JHTf1TJ'U
(SGGS, P. 355)
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"0 Brahmin, contemplate God in such a way that His
Name becomes your ritualistic purity as well as the study of
the scriptures".
A Sikh is not a fiat to every (god).
6. Brahmins preach the so-called which
means that from time to time God gets incarnated into
human form. They have several such Avtaars in their
mythological stories. But the Sikhs believe that these
so-calledAvtaars were only the kings at different times
who ruled justly, and ignorant masses, by blindly
following the cunning Brahmins, started worshipping
them as Avtaars:
fFIIV i' ri' eM'
c; '3"" ll'" $rfIt11
(SGGS, P. 423)
"(People) worship the kings, that ruled in different ages, as
Avtaars. Even these so-calledAvtaars could not gauge His
(God's) limits, How could a man describe His extant"?
To us Sikhs, the Guru's commandment is:
it w;mf fRlliJfcr lS"P' #?:til (SGGS, P. 1136)
"Burnt be the mouth that utters, "God comes into womb".
7. Brahmins lay stress on the performance ofsacrificial
rituals or Yags. There are several different categories
of Thgs. The first category includes five types of Yags:
a) Brahm Yag; b) Pitri Yag; c) Dev Yag; d) Bhoot Vag:
and e) Atithi Yag.
These Yags must be performed. Then there are rituals
to be performed occasionally. These are of four types:
a) Sanskaar,. b) Shanti,. c) (fast) and d) Praischit
(penance).
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The Sanskars are of forty types, the Shanti has nine "grihas"
and the worship of god Ganesh. There are fifteen types of Hzrats
or fasts along with which the recitation ofRamayan, Moho Bharat
and Puranas (scriptural books) is necessary. For Praischit or
penance there are twelve types ofrituals, which include learning
and teachingof ~ d a s , performing ofYagnas and instigating others
to do so. Give alms (charities) and accepting them. Ablutions at
sacred places, ha'lJans (burning butter, dry fruits and spices in fire
while reciting mantras) and worship of various gods (depending
on the occasion and purpose) are other rituals recommended by
Brahmins.
In every one of his six books on Sikhism, MaCaliff has
written the following hymn from Guru Granth Sahib:
Ii"~ ; m r F H?ifJ.tW lIRT'U"
.,ztiitwru"Jp'lIfttftlftrWP1f' (SGGS, p. 1(02)
"The eggshell ofdoubt is shattered and the mind illumined. The
Master has freed (me) from the bonds (of Maaya) by snapping
fetters from the feet".
A Sikh is never to follow the Brahminic way of life and
remember the following stanza of Gurbani:
fI'HOfJl' ~ FIBT3' F R3?i' F D nrfull (SGGS, P. 1377)
"The Brahmin may be the preceptor ofthe worldly (people), but
he is not the preceptor ofthe devotees ofGod".
Q. 69. What is the significance ofhuman life in Sikhism?
According to Sikh teachings what duties, in
particular, are assigned to various human faculties
(hands, ears, nose, eyes, tongue and feet)?
Ans. Bhagat Kabir says:
(SGGS, P. 1366)
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"Kabir: human birth is hard to attain, it does not occur again
and again".
This is why the Gurus' directive is that we should not waste
the (counted number of) breaths that the Creator has bestowed
upon us.
When the Gurus called "the human body as the abode ofGod
(Harimandir): "
uWlIP' ~ ~ JJtfJiIvF (SGGS, P. 952)
They really meant that God could be attained to while there
is life in this body.
(SGGS, P. 953)
Therefore to run away from life or to commit suicide (or
the current movement ofeuthanasia) is not accepted in Sikhism.
On the contrary "those who commit suidde are calledworldbutchers":
(SGGS, P. 118)
When a calamity befalls someone, he/she should consider
it as a gift from God and tum himself/herself to meditation on
God. The recitation ofNaam or meditation on God is also service
to Satguru (true Guru - God). Those who recited the Naam have
the same place (in Guru's eyes) as those who wielded the sword
for a righteous cause, or those who shared food in companionship.
The following are the duties ofvarious faculties according
to Sikh teachings:
EYES: Should not look at others beauty with covetous
thoughts.
TONGUE: Should not speak a lie; should not have
uncontrolled attraction for delicacies.
EARS: Should not listen to anyone's calumny.
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HANDS: Should not steal; should not touch other women.
FEET: Should not go to perform an evil task.
One should use ones body to help others. One who does
not do so, his/her body is useless:
(SGGS, P. 269)
Guru Nanak's remedy for every malady and calamity is to
remember the Name of the Lord:
(SGGS, P.156)
"0 my mind! There is only one remedy, one mantra and one
formula (jor allyour ailments); focus yourselffirmly on the Lord".
Q. 70. The five maladies (lust, anger, greed, attachment
and ego) are aU very powerful. What is the
prescription given by the Gurus to control these?
Ans. According to Gurmat (Sikh tenets) these five should be
controlled and utilized in moderation rather than harbouring
hatred towards them and uprooting them. Stress is laid on
detachment (bairaag) rather that giving up (tiaag).
Gurmat accepts those who annulled their worldly
attachment:
(SGGS, P. 917)
One has to dam the lust and become an honest householder,
transfer anger into courage; greed has to be controlled by honest
hard work; ego has to be tempered with pride and chivalry and
attachment has to be converted into Divine love. One should
always remember the exhortation ofthe Gurbani:
'8g _w3tm-.
fRt _fat'g)(
(SGGS, p. II71)
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"Make lust and anger your weeders (channelize their energy);
with these dig the earth (ofyour body). As you weed your farm,
joys come to you, deeds (good or bad) cannot be effaced".
One should always keep in mind this great commandment
ofGuru Nanak. The correct use oflust and anger is like that of a
weeder. At the time of weeding one uses loving care with the
crop but anger with the weeds that one uproots. The same way
one should make lust and anger as scrapers to remove the dirt of
the mind. This will lead to the birth of love (for God) within.
This hard work will never go unrewarded.
Q. 71.According to the Sikh teachings (Gurmat) what
is the prescribed rite of passage on the birth of a
baby?
Ans. On the birth of a baby, if honey is available in the house
that is fine otherwise some crystal or lump sugar should be
dissolved in water, the Mool Mantra (the creedal formula) should
be recited over it and using the tip of a sword a couple of drops
put in baby's mouth. The mother should take the rest of this
sweet solution.
To put a black woollen thread or any magic formula (written
on apiece ofpaper) around baby's neck, is against Gunnat). When
the mother can walk and take shower (irrespective ofthe number
of days passed since delivery), at that time the family, relatives
and friends should prepare 'Karhah Prasaad' (sweet sacramental
pudding) and take the baby to the Gurdwara (Ifit is not practical
to prepare the Prasaad at home then it could also be prepared at
the Gurdwara). At the Gurdwara hymns of gratitude, like:
wi/J:rfa" fe'a'r f/?;r"
"The Supreme Lord has given the prop";
(SGGS, P. 627)
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And hymns ofjoy:
~ r i ~ i f ; r l l (SGGS, P. 396.)
"The true Guru (God) has sent (the baby)", should be recited
or sung.
After the singing (or recitation) of these hymns, if the
reading of Guru Granth Sahib had been started (in anticipation
of the birth) and is now complete, then it should be concluded.
Otherwise a supplication should be said*. Then the "Vaak"
(random reading of a hymn from Guru Granth Sahib, according
to the given procedure) is to be read. The first letter of the first
word of this hymn will be the starting letter ofbaby's name. The
Granthi could suggest some names and the family and friends
could pick one out of these or any other name that they feel
appropriate for the baby. The name is then announced in the
congregation and accepted. Singh should be added to this name
if the baby is a boy and Kaur should be added if it is a girl.
Following this the first five and the last stanza of ''Anand Sahib"
is sung and then 'Prasaad' is distributed.
There is no restriction regarding eating and drinking (for
the mother). The idea of impurity (sootak) on the birth of a baby,
as prevalent among Hindus, is not recognized among Sikhs.
To take a fabric (Rumala) used to cover Guru Granth Sahib
and make baby's clothes with it is inappropriate.
Q. 72. What does "Gunnat" (Sikh code) say about
starting any significant project?
Ans. Everyone has, from time to time, occasions of joy and
happiness or is embarking on an important project; for example,
the purchase of a new house and occupying it; starting a new
* In the supplication it is appropriate to state, "0 God, this creature has
been sent byyou, pleasegive him/her capacity andabilityto serw(your humanity)".
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business; sending a child to school; turban tying ceremony of
ones son, etc. On all such happy occasions a Sikh should say a
supplication to Waheguru (God) for His help (to make the
occasion a success).
One should never forget that in Sikhism, the recitation of
Gurbani (hymns form Guru Granth Sahib) and a supplication is
an essential and integral part of any significant event in ones
life.
Q. 73. Describe the marriage ceremony (AnandKaaraj)
among Sikhs.
Ans. The very first recommendation regarding marriage, given
in the book "Prem S u m a a r a g ' ~ is that to marry ones child one
should pick a family that believes in honest work and teachings
of Sikhism. One should not look for a wealthy family to develop
relationship. In "Mukat Naama" it is further recommended that
one should marry (ones daughter) to a boy who is sweet tempered,
intelligent and knowledgeable (regarding religious teachings).
In particular one should make sure that he is not under debt.
Along with these suggestions, it is also directed that one
should start looking for a suitable match for ones daughter only
after she has been brought up to possess sweet temper and is
capable of carrying out household chores.
The Sikh codes include very strong directives that anyone
who gives his son or daughter in marriage after accepting money
is a "Thnkhaahiaa"(apostate). Dowry has been described as a curse
and those who give and accept (money and/or goods) are
detestable.
The marriage of a Sikh boy to a Sikh girl should be
consummated without any consideration of their castes or
ethnicity. A Sikh girl should marry a Sikh boy. To marry young
children is prohibited in Sikhism.
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SAUSUWAL
BETROTHAL (KURHMAAEE):
It is not necessary to have the betrothal ceremony before the
~ n a n d Kaaraj'. However, if the girl's parents wish to perform
this ceremony, they should pick any day and gather before Guru
Granth Sahib (as congregation) along with their family and
friends and the family and friends of the boy. A supplication
(Ardaas) is said and a 'kirpan' (sword), a steel bracelet (karha)
and something sweet should be given to the boy. The meaning of
the Punjabi word "kurhmaaee" is love, devotion and restraint.
To fix a day for wedding: While deciding for a date of'Anand
kaaraj', a search for an auspicious (or inauspicious) day, date or
tithi (time and day according to the lunar calendar) is considered
egotistic and is prohibited:
Brcrr emmr 7i fifcr Jitf17n ~ ~ ~ N (SGGS, P. 9(4)
"One calculates for auspitious days but does not think that God
is above and beyond such calculations".
Any day that suits the parents ofthe girl and the boy should
be agreed upon.
The marriage party: Only a minimum number of members
should be taken in the marriage party after consulting with the
girl's parents. Meaningless rituals like worship of (dead)
ancestors, washing of feet with milk and water mixture,
performing of 'havans', reciting of dirty couplets, having
performances of dancing girls and consumption of liquor etc.,
are ego-directed acts and are thus prohibited.
Reaching the bride's home and meeting (new) relatives:
On reaching the bride's home both sides should sing hymns from
Guru Granth Sahib:
CMumr R't1?i' ~ 1/ riHfKfHlrrt/I
Jrc1ffr fHlrrt ~ Hflr ri wfHlf lP.f ~ u
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Jff'l!t.-qlIiIrvfJih!t fnu H?i II

W JIIIe' gflr JtIlfiIf! wr,t CMudiTJI'R'l) n
"Dear friends Iuroe arrived into my home.
The Holy Lord has brought about the union.
This union has come by spontaneous devotion
My heart is fallen in love with God
I Iuroe found joy by this union with the chosen ones
I have achived what my heart desired
This permanent union has filled my heart with satisfaction
Our home has assumed a beautiful appearance
The mystic music offive instruments is struck
On arrival ofdear friends".
After this the supplication should be said. At the end of
the supplication, "Waheguru]i ka Khalsa, Waheguru]i ki Fateh"
should be loudly announced.
The ugly ritual of "]ai Mala", the exchange ofgarlands by
the bride and the groom should never be followed. According to
Hindu tradition, ]ai Mala is the complete consummation of
wedding. It is prohibited according to Sikh code. The members
of the marriage party or those of the girl's side should not get
involved into anyuseless and/or unpleasant discussion. All should
stay mentally satisfied and happy.
Anand Ktuzraj (marriage ceremony): To perform this
ceremony the relatives and friends ofboth sides should gather in
the form of a congregation around Guru Granth Sahib. Kirtan
(hymn singing from Guru Granth Sahib) should be performed
either by professional musicians (Raagis) or the congregation.
Then the bride and the groom should be made to sit in front of
Guru Granth Sahib. The bride should sit on the left side of the
groom.
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On taking permission from the congregation the person
(man or woman) who is going to perform the ceremony should
say a supplication to God for the successful completion of the
ceremony. During this supplication only the bride, the groom
and their parents (or guardians) should stand. Then a "Vaak"
(commandment from Guru Granth Sahib) should be read.
Following this a sermon in which Guru's instructions for a
successful married life are explained, should be delivered. The
explanation of the four "Laavaan" (circumambulations around
Guru Granth Sahib) should be given to the bride and the groom:
The first 'Laav' means that the marriage is an unbreakable
permanent bond. Do not protest but adjust. Stay attached to each
other, through thick and thin, the rest of your life.
The second 'LatnJ' means never to break or jump over the
wall of respect for each other.
The third 'LatnJ' means that in the life of a householder
joy and dispassion towards the world are always together. One
has to stay in restrain and discipline. On one side is the bliss and
on the other is separation. Pleasure and suffering should be
accepted with equal indifference. Do not waiver.
The fourth 'LatnJ' means always keep balance and poise in
your life. Eternal bliss comes out of this balance. Always keep
your expenses lower than your income. Those who do not follow
this advice, ultimately come to grief. Stay as two bodies but one
soul. Never forget God. Stay under the refuge of Akaal Purakh
and always depend on the advice of Gurbani. This union should
be considered as the pilgrimage of human life and both have to
make it a successful journey. This is a union of two Sikhs, which
amounts to holy congregation. Therefore this union should result
in both, the bride:. and the groom, leading their lives like
'Gurmukhs'. Both should be baptized (Amritdhaari) Sikhs
because only then theywill have the ability to fulfil their promises.
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According to Prof. Christian, children born out of happy
combination of genes of father and mother turn out to be bright
and genius. After this bride and groom should be made aware of
Guru's directives separately.
The groomshould be told, "the bride's parents have picked
you as the most suitable match for their daughter. You must
consider your wife as your half and give her all your love. Share
the bounties of life with her. He who keeps on enhancing his
love with time for his wife, is a successful householder. He whose
love decreases with time is deceitful and lustful husband. You
should practice fidelity steadfastly. You are the protector of her
body and honour. Consider her parents as yours and her relatives
as your own relatives; give them proper respect".
The bride should be told, in the presence of Guru Granth
Sahib and the holy congregation you are being wedded to this
man. Consider him as the center of your love and devotion and
stay within a relation ofrespect and affectionate regard with him.
In happiness as well as sufferings, wherever you live stay steadfast
in the duties of a model wife:
fi:t1rrnrf8ij
i
dla' f3?irnrowN (SGGS, P.1384)
"Those blessed in matrimony look to no one but their spouse".
"Never give bad counsel to your husband. The secret of
having a united family is that you should consider his parents as
your own and his relatives, your own relatives. Those homes
fracture and families break up where elders are not served
respectfully. As Bhai Gurdas has said: "Those who abandon their
parents are murderers".
By quoting Bhai Gurdas' couplet it should be emphasized
that to follow those who have separated from their parents is a
bad act, which a Gursikh does not follow:
"The son, forgetting all the kindness of the parents, follows
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the bad tradition of evil people and separates from them".
The advice given to Bibi Veero, the daughter of Guru Har
Gobind, by her mother is worth repeating here: "Get up early in
the morning, take a bath and keep reciting Gurbani. Never utter
a slanderous word for anyone".
The bride and the groom bow to Guru Granth Sahib
indicating that they accept all items of advice given to them.
Laavaan: At this point the bride's father or guardian hand
over one end of the sash worn by the groom around his neck, to
the bride to keep holding it throughout the remaining ceremony
(this signifies that she should hold on to her husband for the rest
of her life).
Now the Sikh sitting in attendance to Guru Granth Sahib
should recite the hymn containing the four 'laavaan'. This hymn
is in Raag Suhi on page 773. After reciting only one stanza (the
first laav), the same stanza should be sung by the Raagis and at
the same time the groom followed by the bride should
circumambulate around Guru Granth Sahib (If there are no
Raagis then the circumambulation can be carried out while the
stanza is being read from Guru Granth Sahib). Then the two
should bow and take their original seats. This process is repeated
four times while the four stanzas of the hymn are being sung
(four circumambulations around Guru Granth Sahib). At the end
of the fourth stanza (and the circumambulation) the bride and
the groom should take their seats and the Raagis (or the
congregation) should sing the six stanzas of "Anand Sahib"
(Ramkali Mahalia 3). Following this a supplication, with
expression of gratitude to God and the Guru for their grace on
the occasion, should be said and then the 'Karhah Prasaad'
(blessed sweet pudding) should be distributed.
It must be remembered that followers of others faiths
cannot be wedded according to the procedure ofAnand Kaaraj.
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If the girl's parents happen to visit their daughter (after
she has settled in her husband's house) and food is served, they
should not hesitate to partake it (among Hindus, eating food at
daughter's house is considered improper). According to Gurman
(Sikh way) son and daughter have equal status, and food is a gift
of Gbd. Therefore one should not have any doubt in mind
regarding the propriety or impropriety to its eating.
Widow marriage: Unlike Hinduism, Sikhism allows the
widow marriage. Ifa husband passes away, his widow is allowed
to find a suitable match and remarry. If the wife of a Sikh passes
away, he is also allowed to remarry. The procedure ofthe marriage
of a widow or a widower is no different from the regular Anand
Kaaraj.
When did the Anand Kaaraj start: According to Sikh
history when Hindaal's brother wanted to get his daughter
married, the Brahmins refused to perform the ceremony saying
that he was the Sikh of Guru Amar Das and therefore no longer
a Hindu. Guru Amar Das then himself performed the marriage
ceremony* . The first marriage with the recitation of the hymn
of "Laavaan" was that of Bibi Veero, the daughter of the sixth
Master, Guru Har Gobind. Even today in the Jhabal village, where
this marriage took place, there is a Gurdwara called "Laavaan
Sahib".
Up to the time of Maharaja Ranjit Singh, most Sikh
marriages were performed according to Anand procedure (some
intermarriages, between Sikh and Hindu families were also
performed according to Hindu procedure). After the Sikh empire
was annexed by the British empire, the Sikhs gradually started
adopting the "Bipran ki Reet" (Brahminical rituals). However,
.* This, however, was a marriage without the recitation of the hymn of
"Laavaan"because, this hymn was later on composed by thefourth Master, Guru
Ram Das. It must therefore be a different Anand Kaaraj.
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the Anand Marriage could not be completely eliminated because
the widow marriages were not allowed by Hindus, and therefore,
had to be performed according to the Anand procedure. All
Nihang Singhs also continued to follow the Anand marriage
procedure. Also Baba Dayal (Nirankari) took upon himself to
revive the Anand Marriage.
On October 22, 1909, Government ofIndia passed an act
according to which the Anand Marriage became legally accepted.
Tikka Ripudaman Singh of Nabha played a very important role
in the writing of this legislation. Everyone agreed that Anand
Marriage was a simpler and less expensive ceremony as compared
to the Hindu marriage.
In Sikhism, the worship ofidols and elements is prohibited.
According to Hindu procedure for marriage, it is necessary to
circumambulate fire (an element) in order to consummate a
marriage. Brahmins demand money for performing a marriage
while among Sikhs no one demands any money. Ifanyone does,
he is considered immoral and worthless. Among Muslims the
marriage is a kind of bargain while Christians take it as a
companionship. A bargain can get annulled, a companionship
can be abandoned or forsaken ifthere is a disagreement. However,
among Sikhs this relationship is unbreakable.
In the second volume ofthe book, "History of the Freedom
Movement of India", it is written (page 399) that the passage of
Anand Marriage act was not an insignificant event. This made
the widow-marriage legal and because of this the inter-caste
marriages became legal. It opened a window on the close Indian
social structure whereby it could enjoy the breath of fresh air of
a bit of freedom from the Brahminical strait jacket. The nation
got liberated from the slavery of hollow rituals and false
ceremonies. Thus it became capable of going forward on the path
of progress. It constituted a distinct point of break - away of
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Sikhism from Hinduism.
Q. 74. What procedure is a Sikh supposed to follow at
the death of a relative (dear one)?
Ans. It is a directive of the Guru for every Sikh to recite the
'Sohila' at the time of going to bed. Also according to Guru's
commandment the 'Sohila' should be recited and a supplication
said at the time of cremation of the dead body. From this
parallelism one could understand that death is a long slumber
and sleep is a short death.
A man or a maid servant takes the children for playing. If
and when the parents take their children back, the servants do
not cry. On the contrary they consider that they have been relieved
from the load of their responsibility. Similarly, when someone
goes back into the lap of God (the Father), the crying of his/her
parents and relatives is inappropriate. This (human) body is not
everlasting while the soul is indestructible. One should always
remember that whatever God has made to happen, is for our good.
The Guru has made it clear to the Sikh that nothing is lost
when this pot (body) breaks. The purpose for which the body
stayed alive will continue to live:
U/Z" F urfc nfcT?i thttll (SGGS, P. 340)
"Even when the pitcher (body) bursts, he (soul) does not diminish".
A Sikh must always stay ready for death (which can come
any time). He is to go to the realm of truth (God) with a smile
rather than a doubt in his mind. According to Gurbani:
~ $ oft7Hr ~ ~ I I ~ oJ RHr lOft fcp,rr ~ I I
(SGGS, P. 1022)
"I have understoodfrom the Guru that 10u (0 God) have created
birth as well as death. So why should I be afraid (of death)"?
When several of his close associates passed away, Guru Har
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Gobind had said, ''A Giaani (one who has spiritual knowledge)
does not get overjoyed on meeting his friends and associates nor
he grieves on separating from them".
At Damdama Sahib when Mata Sundri, the consort ofGuru
Gobind Singh, did not see the four sons (Sahibzadas) in the
congregation, she expressed her grief aloud. Then the Tenth
Master said, "Why do you feel grieved so much? This world is
like meeting of various streams. They meet and again get
separated. The sons were the gifts of God bestowed on us and
they gave their lives for Dharma and left as the Lord willed".
This is the reason why at Golden Temple Amritsar, an
Akhand Paath (not stop recitation of Guru Granth Sahib), in
memory of a deceased, cannot be performed.
For the same reason the Sikhs do not use the term 'dying'.
We call it ' ~ k a a l Chalaana" (proceeding towards the Timeless,
God), going to the realm ofTruth or becoming complete, or simply
passing away. In the Sikh code (Rehit Maryada) it is specified
that at the time of death the Hindu rituals like taking the (dying)
person down from the bed (and putting him/her on the floor) or
placing an earthen lamp on his/her chest must not be performed.
Having the dying person touch a valuable item like a cow and
giving it away in charity is also not allowed. No chore that goes
against the directives of the Guru should be performed. These
include screaming and wailing in different ways or beating the
chest etc. Only recitation of Gurbani (Hymns from Guru Granth
Sahib) or repeating the 'Shabad' Waheguru and saying thank You
o Lord, is advised. If someone comes to condole, he/she should
only say, " it was God's'Will" and then sit down. (Prem Sumaarag).
Irrespective of the age of the deceased his/her body should
be cremated. However, where arrangements for cremation cannot
be made, the body could be disposed off by putting in water or
any other suitable means, without bringing any doubts ill mind.
SAU SUWAL A SAU SUWAL
Also the time of cremation is immaterial (could be day or night).
The body should be bathed and clad in fresh clothes. Then
it should be laid on a (suitable) board and a supplication for
departure to be said. In the supplication to God the following
words are appropriate to be said: "Your Sikh, 0 Lord, completed
the breaths that You had granted to him/her and is now departing.
Kindly grant him/her permanent abode close to Your lotus feet".
The Tenth Master had said that saying of the supplication
was necessary for the peace of the departed soul. Since the soul,
being that ofa Sikh, had already attained such peace by listening
Gurbani, only this much should be sufficient to say (kindly give
the departed soul a permanent abode close to Your feet and bestow
upon the family the capacity to abide by You: Will).
Then the funeral procession should proceed to the
cremation ground. All along hymns from Guru Granth Sahib,
which concern the subject of death and renunciation, should be
recited (or Waheguru and Satt Naam chanted). On reaching the
crematorium a funeral pyre should be built*. Before the pyre is
set on fire a supplication should be said and then the body placed
on the pyre. A son or any other relative or friend of the deceased
should then set it on fire. The people accompanying the funeral
procession should sit at a distance in the form of a congregation
and sing hymns of renunciation. As the pyre lights up, 'Sohila'
should be recited at the end of which a supplication is said. No
'Kapaa!' ritual (the breaking of an earthen pitcher) is to be
pedormed. Everyone should then go to a Gurdwara and start a
'Paath' (reading ofcomplete Guru Granth Sahib) for the peace of
the departed soul. After reciting six stanzas of 'Anand Sahib',
Karhah Prasaad should be distributed.
The reading of Guru Granth Sahib should preferably be
* Tltesedays many crematoriums Iuroe electric or gas furnaces, therefore
there is no need to build the pyre.
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completed in ten days. However, if that is not possible then
another day should be fixed for the 'Bhog', according to the
convenience of the relatives. All members of the family and
relatives should try to take part in the reading of Guru Granth
Sahib. If possible, Kirtan (hymn singing) should be conducted
every evening during this period. After this ceremony on the
tenth day (or any other day) no other rituals or ceremony need
be performed.
After the funeral pyre has cooled down, the ashes should
be collected a n d ~ u t in a river or sea, or buried at a suitable place
and the ground leveled. Building or erecting of a memorial at
the cremation place, or the place where ashes are buried, is
prohibited.
Performance of any other meaningless rituals like resting
the body halfway to the crematorium, breaking of an earthen
pitcher, wailing and/or beating of chest, lighting of an earthen
lamp or having a feast annually in the memory of the deceased,
are prohibited.
To pick certain bones from the funeral pyre and taking them
to river Ganges or Pataal Puri etc. to put them in the river is self
directed and is prohibited.
Q. 75. When did the tradition ofAkhandPaath (the non-
stop reading of complete Guru Granth Sahib)
start? What the procedure for Akhand Paath?
Ans. During the. time of Guru Arjan Dev the directive to read
and/or listen to theAdi Granth, on occasions ofjoy or sorrow, had
been issued. Earliest performance of Akhand Paaths seems to
have been carried out by the sixth Master, Guru Har Gobind, on
the occasions of passing away of his wife, Mata Damodri, his
brother-in-law, Bhai Sain Das, his sister-in-law, Bibi Ramo, his
mother-in-law, Mata Prem Devi and his father-in-law, Bhai
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Narain Das. The Guru specially sent for the volume of the Adi
Granth on each occasion, at the place where the death occurred,
in order to have the Akhand Paath performed.
While departing from Damdama Sahib for Nanderh, Guru
Gobind Singh also got an Akhand Paath performed. Giani Gian
Singh clearly writes in "Panth Prakash" that when Baba Deep
Singh was ready to depart from Damdama Sahib towards Amritsar
(where he was martyred), an Akhand Paath was performed
(Uttaradh Bisram, P. 50).
In the first chapter - the personal code ofconduct - ofRehit
Maryada (Sikh Code), which concerns the practice ofNaam and
Bani, the following is written under the heading of 'Jtkhand
Paath":
a) Akhand Paath is to be performed at the time of an
occasion ofjoy or sorrow (or a problem). It is to be
completed in about 48 hours and should be performed
without break. To read Guru Granth Sahib so fast
that a listener could not understand is an insult to
Gurbani. The recitation should be done clearly and
correctly with special attention to the diacritical
vowels, even ifby doing so some extra time is taken.
b) The family or congregation responsible for theAkhand
Paath should do the reading themselves. As many
relatives and friends as possible should participate in
the reading. There is no fixed number ofpersons who
should do the reading (paath).
If someone cannot recite himselflherself then he/she
should sit and listen while a good reader is reading.
To leave a reader alone, while the members of the
family are busy doing their chores, is inappropriate.
Ifprofessional readers (Paathis) are engaged, then they
should be served with food and clothes by the family
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responsible for the pooth, according to their capacity
and ability.
c) To keep a coconut wrapped in a red fabric, a pitcher of
water or a burning earthen lamp next to where the
AkhandPooth (or any other type ofpaath) is in progress
is egocentricity. To recite another hymn along with
the recitation ofthe pooth or to recite a particular hymn
at the end of every hymn of Guru Granth Sahib is
also self-centeredness and against the Gurmat.
BEGINNING THE PAATH:
To start Akhand Pooth, Karhah Prasood should be prepared and
brought before Guru Granth Sahib. Six stanzas ofAnand Sahib
should be recited and a supplication said for the successful
completion ofAkhand Pooth. Thereafter a commandment from
Guru Granth Sahib should be read (Vook) and the Akhand Paath
started.
On reaching the hymn:
~ y a o ) { ( r r y a o ~ ~ ~ II
and considering it the half-way point of Guru Granth Sahib, and
saying a supplication for that is not correct. This is not the half-
way-point (because Guru Granth Sahib has 1430 pages and this
hymn is on page 70S). However, on the second day a supplication
should be said approximately at the time the Paath had been
started the previous day.
CONCLUSION:
The recitation of Mundhavani (or Raag Maala)* should be done
according to the local tradition and this would then be the
conclusion ofthe Paath. After this Kirtan (singing ofhymns from
* At the time ofwriting of this book a controversy was going on whether or
not Raag Maala should stay in Guru Granth Sahib.
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Guru Granth Sahib) should be performed. At the conclusion six
stanzas of Anand Sahib should be recited and supplication said
to thank the Guru for the successful completion of the Paath.
After reading the 'Vaak' (random reading of hymn from Guru
Granth Sahib) Karhah Prasaad should be distributed.
At the time of conclusion, according to ones capacity,
donation of'Rumaal" (fabric for covering Guru Granth Sahib), a
whisk etc., and some money for the professional 'Paathis' and for
the Panthik projects should be donated.
Q. 76. Who are Meenas, Dheer Maleeaas, Ram Raaee-
as, Narheemaars, Kurheemaars and Sirgums?
What is their relation with Sikhs?
Ans.
MEENAS:
Literally it means a cunning person - one who does not disclose
his/her malicious thoughts. Bhai Gurdas used the word 'Meena'
for Baba Prithi Chand, the eldest son of Guru Ram Das* :
"The true Guru is the true emperor; the faces of Meenas
are blackened".
RAM RAAEE-AS:
The descendents and the followers of Baba Ram Rae, the eldest
son of Guru Han Rae, are called the Ram Raaee-as. Guru Hari
Rae had sent Baba Ram Rae, to the court of Aurangzeb, the then
emperor ofIndia, in order to answer the questions ofthe emperor
* Primi Chand, beingthe eldest son ofthefourth Master consideredhimself
to be the sole and uncontested claimant to the Guruship after Guru Ram Das.
However, because of his egoistic temperament and abrasive personality traits,
Guru Ram Das had indicated that hisyoungest son, Arjan Dev, would succeed
him. Prithi chand, in frustration, started using unfair means. For this reason he
and his descendents, who tried to start a parallel Gurudom, are called Meenas.
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regarding the Sikh teachings as delineated in the Adi Granth
(Guru Granth Sahib). While at the court Baba Ram Rae forgot
his mission and instead tried to gain the emperor's favour by
flattering him. He even misquoted one of the utterances of Guru
Nanak:
(SGGS, P. 466)
He changed the word 'Musalman' (Muslim) to 'Baiman'
(faithless).
On hearing this Guru Hari Rae had said, " Who is this
with a leper-intellect (sick mind) to change the word ofthe Guru?
Guru Nanak is the true emperor (sovereign) compared to
Aurangzeb who is a false emperor". Saying so he disowned his
son.
MASANDS:
The word 'Masand' is a transformation of the Persian word
'Masand', which means high seat (or the one who occupies the
high seat). Guru Ram Das had appointed his emissaries for
different parts of the country to preach and collect the tithe from
the Sikhs. Considering them the representatives of the Guru, the
Sikh congregations gave them respect equal to Guru. They also
collected the tithe and passed it on to the Guru. Keeping even a
small portion for their personal expenses was considered poison.
Mohsin Fani, a historian, contemporary to the sixth Master, has
written this: "With passage of time, these Masands became
corrupt. So much so that the word 'Masand' became an insult.
There were so many complaints about their corruption and
misdeeds that in 1698 the tenth Master, Guru Gobind Singh
abolished this institution and enjoined the Sikhs to boycott them-
if a situation arose where they had to choose between an
intoxicated (mad) elephant and a Masand, they should choose
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the mad elephant".
At the time of administration of }1mrit' (Khalsa initiation
ceremony) the Guru directed, "ForsakeMasands, meditate on one
God". In the 33 Sawaiy'yas, the Tenth Master also says, " If you
want to please me, do not serve the Masands".
SIRGUM:
Anyone who has kept hair (as a Sikh) and then cuts them, or
does not maintain the sanctity of hair, or picks and pulls (gray)
hair, is called Sirgum. The Tenth Master had said, "Trimming of
beard is equivalent to shaving it. Do not pull out gray hair".
NARHEEMAAR:
Those who smoke (hooka or cigarette), or use tobacco, are called
Narheemaar. The latest scientific research has shown that even
inhaling of smoke coming from a cigarette (secondary smoking)
is as harmful as smoking a cigarette.
KURHEEMAAR:
Those who commit infanticide, those who taunt and make life
miserable for a married girl so that she is forced to commit suicide,
are called Kurheemaars.
The Guru's commandment is not to associate with any of
these five categories of people.
It is written in "Tankhaah Naama" (the Khalsa code), or
the Sikh penal code.
Q. 77. Who is called a "Tankhaahiaa" in Sikhism?
Ans. The literal meaning of the word "Tankhaahiaa" is a
salaried person. Anyone who works on a salary (or wages) is not
independent. He is subordinate to someone. Thus, a Sikh is
Tankhaahiaa who is subordinate to a desire, e.g., greed, ego etc.,
is influenced by rituals, or gives in to social pressures and acts
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against the directives of the Sikh code.
According to the Sikh code of conduct the following are
considered "Tankhaahiaas":
1. Those who socially interact (deal) with Meenas,
Masands, Dhir Maleeas, Ram Raaeeas etc., who are
antagonists ofthe Panth, and who practice infanticide,
who use tobacco and those who cut their hair.
2. Those who eat out of the same plate as an apostate or
anyone who has not undergone the 'Amrit' ceremony.
3. Those who dye their beard.
4. Those who take or give (or take) money for the
matrimony of their children.
5. Those who consume intoxicants like opium,
marijuana, liquor etc.
6. Those who go against any of the Sikh tenets.
7. Those who violate any ofthe enjoinments of the Sikh
code.
PROCEDURE To LEVY 'TANKHAAH':
Whenever a Sikh advertently or inadvertently violates any
enjoinment of the Sikh code (Rehit) he/she should go to a nearby
Sikh congregation, stand up and admit his/her fault. The
congregation would then select five beloved ones (in the presence
of Guru Granth Sahib). Those five would then consider the fault
and propose the 'Tankhaah' (punishment) to the congregation.
Neither those who are imposing the 'Tankhaah' nor the
person subject to it should enter into any argument or raise any
objections. The 'Tankhaah' is supposed to be a kind of service,
preferably one that is to be performed with ones hands. At the
end a supplication should be said to the Guru for granting pardon
to the offender.
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Q. 78. What is nGunnata" and how is it passed?
Ans. A decision arrived at with an ethical base (according to
Sikh Teachings) is called a "Gurmara".
Historically, before starting a religious or a social project
its proposal used to be presented to the congregation for opinion.
After discussion an opinion poll was taken. If the decision to
adopt this 'Mara', or proposal, was unanimous then it was called
a "Gurmara". Now the procedure to pass a Gurmara has been
included in the Sikh code of conduct (Rehit Maryada).
Any decision taken using personal discretion cannot be
called aGurmara. The prescribed procedure for passinga Gurmata
is as follows:
A Gurmata is to be passed only on those issues, which
concern the basic questions of Sikhism and their
confirmation. For example, the status of Guru or Guru
Granth Sahib, the sanctity and permanency of the
anthology of Guru Granth Sahib, questions regarding
Amrit and the Khalsa Code and the structure and
maintenance ofintegrity ofthe Panth. For any other matter
regarding educational, religious, social or political issue,
only a 'Mara' can be passed. Only a chosen representative
group of the Guru Panth has the authority to pass a
'Gurmara'.. Malcolm has described the procedure adopted
byearlier Sikhs for passinga 'Gurmata'. In his book, "Sikhs'
Sketch":
"When Sikh Sirdars gather, they forsake any mutual
animosities. Grievances, gripes ~ n d personal feelings are
forgotten for the sake of well being of the Panth. When
they sit together, they have only one object in their minds,
which is the progress ofDharma and victory ofthe Panth".
"All sit in front of Guru Granth Sahib and utter aloud,
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"Waheguru]i ka Khalsa, Waheguru]i ki Fateh". The sacramental
pudding (Karhah Prasaad) is brought in and all of them stand up
for supplication. After this a randomly picked hymn (Vaak) is
read from Guru Granth Sahib. All of them then partake ofKarhah
Prasaad, in token of their general and complete accord in the
cause for which they have gathered. At this moment the head
Akaali of the Akaal Takhat explains the Gurmata for which they
have He then urges everyone to take a vow before Guru
Granth Sahib that they do not harbour grudge or feud with
anyone and that all ofthem are together - that their sole objective
is the sanctity of religion and patriotism and for that they have
forsaken any personal discards. Then they are made aware of the
dangers to the Panch and suggestions are made how to cope with
them. Various proposals are put forth to face these dangers and
successfully tackle them. Leaders are then selected who would
not hesitate to sacrifice themselves while leading the Panth in
facing these dangers. A supplication is then said at the end of
which the Panthik slogan is loudly pronounced and then everyone
departs".
Major Brown has also described the procedure for passing
a Gurmata. He differs from Malcolm only in the procedure
adopted for the selection of five 'Piaaras' (representatives).
According to him, "first the name of one 'Piaara' is proposed at
.
Akaal Takhat. The second name is then proposed with the consent
of the first (chosen) Piaara. The third name is then proposed
with the consent of these two. This procedure is until
the fifth name is proposed and selected unanimously. Then all
five selected Sikhs (Piaaras) sit in front of Guru Granth Sahib
and proceed to pass the Gurmata".
Q. 79. Why has 'Gita' not been mentioned in Guru
Granth Sahib?
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Ans. Gita is not a separate book by itself. It is a part of the
Hindu epic "Maha Bhaarat" in which Dhritrashtra, the Kairav
king, has asked questions (regarding the battle between his sons
and their cousins, the Pandavas)j and Sanjay, who is said to have
the capability to know what was happening in the battle-field, at
distance, has given the answers. In these answers of Sanjay, are
included the questions that Arjun, the hero of the epic, asked
Lord Krishna and the answers he received. This portion is what
is known as the 'Gita'.
Gita teaches the philosophy of Karma, worship ofAvtaaras,
dialectics and criticism. In Sikhism, rituals do not have any place,
Avtaar worship is prohibited and instead of dialectics meditation
is recommended. B h ~ i Gurdas, the Sikh savant has said:
"The dialectics ofGita, the questions and answers involved
therein, are of not much value in Sikhism, because it is the
conduct and values and not the dialectics alone that are
considered important. Sikhism is the religion of service
and meditation while Gita stresses on Avtaar worship."
Dr. Kasumbhi says: "Guru Nanak did not preach the
teachings ofGita. He did not depend on Gita because it concerns
not the common people but people belonging to specific status,
caste and clan. Those who consider Gita as their mother or the
base of their thought process, they have ego and an urge for self
glorification. Sikhism enjoins to forsake ego. This is the reason
that there is no mention of Gita in Guru Granth Sahib."
Q. 80. Why is it a great mistake to call Guru Granth
Sahib, another 'Ved'?
Ans. The (Sikh) Gurus and Bhagats have described the contents
of the Vedas as exaggeration, doubt, business-like and confined
mainly to the discussion on good actions and sins. The Vedas
emphasize on worship, which does not equal to meditation on
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the Name Divine:
(SGGS, P. 265)
According to Guru Granth Sahib the Vedas teach bias and
put fetters (of rituals):
~ ifi! fir fI"f!' ~ r:n:nw#firll (SGGS, P. 1091)
"The drum of U!das beats, bringing dispute and divisiveness".
Guru Granth Sahib teaches how to meditate on only one
God and recite His Name. It shows the way to the state of
equipoise.
The second Master, Guru Angad Dev, has accurately
described what Vedas are, in one of his 'Saloks' in the 'Vaar' of
the Saarang Raaga:
nr1!1C1'itt M ~ lI'Y' rJo J/h;tgII
e- e- hr'A" 'A" ~ tm1r laTW3'a1l
~ JdtMfP'3t' fR?i1ft Rfir .t1fRrgII (SGGS, P. 1243)
" The U!das have given currency to myths that make aman reflect
on good and evil, andalso to believe that one takes only what one
gives; through this (give and take) is man cast into heaven or
hell. The sense ofhigh and low, and ofcaste and colour; such are
the illusions created in mind".
On the contrary, Gurbani deals in meditation and
contemplation, and brings us close to God, from whom we have
been separated:
~ ~ ~ ~ ~ ~ f . : f i T ~ 1 I
(SGGS, P. 1243)
"The nectar wordofthe Guru makes one know the Quintessence,
for it sprang from wisdom and contemplation".
Once the seventh Master, Guru Hari Rae said, "the Vedas
have their root in 'vidya' or education (knowledge). By studying
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Vedas ones mind does not get imbued (with love and devotion to
God) but is inclined towards doubt and,criticism - tries to find
arguments. With Gurbani, on the other hand, the mind is imbued
(with God's love)".
Q. 81. What were the questions that the Hajis asked
Guru Nanak while he was going to Mecca? What
answers did Guru Nanak give? .
Ans. The questions asked by the Hajis and the answers given
by Guru Nanak were as follows:
1.Q. What do you consider asceticism?
Ans. Assumption of ultimate humility is the real
asceticism.
2.Q. What is the ultimate limit of asceticism?
Ans. To believe that only God's Name is going to last, is
the ultimate limit of asceticism.
3.Q. With what kind of chain should one bind oneself
to escape the onslaught of Maaya?
Ans. Devotion to God is what can save one from the
onslaught of Maaya.
4.Q. What is the final resting place (ofa human being)?
Ans. Humility is the final resting place for a human being.
5.Q. What is the real treasure?
Ans. (Remembering God in) congregation is the real
treasure.
6.Q. What is the (real) light?
Ans. (Spiritual) knowledge is the (real) light.
7.Q. How can one attain ultimate happiness?
Ans. Ultimate happiness is attained through God's vision.
8.Q. What food should one take to satisfy ones hunger
permanently?
Ans. Contentment is what subsides all hungers
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permanently.
9.Q. What kind of attire should one wear to stay
comfortable?
ADs. By wearing the attire of truth one is always
comfortable.
lO.Q. Where should one abide?
ADs. One should abide in freedom from care and worry.
Q. 82. Desaibe the eilbt questions that GumNanakhas
posed in ''Japu ji", and has then given their
answen?
Ans. The eight questions posed in Japu Ii are:
1. (SGGS,P'I)
"How can one becmne spirituaUy pure (truthful)"?
2. (SGGS, P.I)
"How can one pieru tIu partition offalsehood"?
3. (SGGS, P. 2)
"What should one offer to unite with Him"?
of. (SGGS, P. 2)
"What words should one utter that 'l.VOUld invoke His Woe"?
5.
(SGGS, P. 4)
"What were the time, the lunar day, and the week day; what
season, what month was it when the universe was created"?
6. b"".JJIrtI" fiR1I"'Il'i/t flit wmst (SGGS, P. 4)
"How is one to express His greatness and how to praise Him;
huw to describe and huw to know God"?
'HUll' here means a small stream going through afield, separating two
pieces ofland.
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7. it eJ' iiJr
"How great is His gate"?
(SGGS, P. 6)
B. it Wl'iiJrfRWRA'RH'lh (SGGS, p. 6)
"How great is His mansion from where God takes care ofall"?
The answer to the first question is:
'if1I6r afl'I!t ~ O'(Wflrfitwr tr'flr. (SGGS, P. 1)
"OM should willingly obey His command".
Sometimes the command may be harsh, but it is for the
benefit of the human being. It should always be taken as sweet.
The answer to the second question that Guru Nanak gives
in Japu Ji is: The partition (Paal) between man and God consists
ofwater of avarice, mud ofjealousy and scum ofrituals. One has
to destroy it and instead bring in clean water of Lord's Name.
The impurities in this 'Paal' of ones mind are: thoughts of
pilgrimages as a means to attain salvation, taking crutch ofyogic
exercises, longing for excessive wealth, pride about ones
smartness. All these have to be forsaken. This 'Paa[' breaks if
one always stays in a state ofequipoise, not let anger get better of
him/her. In others words one should stay happy under all
circumstances and unscathed by problems.
The answer to the third question is that one should offer
uninterrupted devotion to God. One should not waste even a
single moment of the ambrosial hour of morning, which is the
best time to meditate on Him.
The Guru's answer to the fourth question is that if one
contemplates the greatness (of God) it will lead to the
development of His love. One should understand the meanings
of Gurbani. The first step towards the goal oflove is to sing His
praises. The second step is to listen and the third step is to have
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only His and no one else's love in ones mind. Thus the path to
meet the infinite Lord is to recite Gurbani with love, contemplate
on its words and follow them.
The answer to the fifth question regarding the time of
creation of the universe is that neither the Vedas, nor Quraan
have the knowledge to answer this question. Because there are
many worlds (in addition to ours), this much is sufficient to say
that it is not possible to know the limit of God Almighty. There
are hundreds ofthousands ofearths beyond which there are even
more. Therefore He alone knows when and how He created this
universe.
In answer to the sixth question, how to describe God, the
Guru enjoins that while singing His laudations one must keep in
mind that:
(SGGS, P. 5)
"There are many smart and knowledgeable people around".
One should therefore recite the following couplet ofGuru Nanak:
~ WtJrF fnIr dRq q-Jfl5TUidu
~ CMrclr 'SFII'W' tR 8miJiJ7 ""R'3' # ~ I'll
(SGGS, P. 1168)
"What canpoor Nanak say (that is new)? The whole world lauds
the one God. Nanak, in reverence, places his head at the feet of
those who utter lVur Name, 0 Lord. 10 all Your Names (uttered
by various people) I am a sacrijia".
Anyone who claims to have known His limit, cannot find
a place in Lord's court:
(SGGS, P. 5)
Furthermore the laudation should be done with humility
in ones mind.
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In answer to the seventh question, regarding God's portal,
the Guru says: At His door there are countless harmonies, musical
measures, tunes and minstrels. In Judeo-Christian Mythology it
is said that when God created the body of Adam, to it, the soul
was introduced by the help ofmusic. So music has the capability
of taking (ones conscience) to God. That is why everyone is
singing His laudations.
There are five elements (air, water, fire, earth and ether).
By combination of these elements God has created all creatures
including gods, and human beings (prophets, sages and all). Ir is
only through singing His praises (irrespective of who he is) that
one could meet Him.
The answer to the eighth (last) question, "how great is His
mansion?" the answer is:
One has to abide by His will in order to know this secret,

To say it differently, it is that place where there is
contemplation on Him, or where the laudations of fearless God
are sung, or where those who see all creatures alike. That house
is within ones mind. He who has pervaded His power throughout
the universe, has made the human body as His abode:
U1Kf H1!ft U/9 CITaTtr lllf' m-II
(SGGS, p. 907)
God is not an imaginary entity, idea or illusion; He has a place,
He has adoor.
Q. 83. What are the sixteen questions that the fifth
Master, Guru Arjan Dev, posed and then gave
their answers?
Ans. The following are the questions and their answers:
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l.Q. Who is emancipated?
Ans. He/she who recognizes God's Will, is emancipated.
2.Q. Who has found the correct path?
Ans. He/she who follows God's Will has found the correct
path.
3.Q. Who has the true spiritual knowledge?
Ans. He/she who has unshakeable faith in (God).
4.Q. Who is a good preacher?
Ans. He/she who practices what he/she preaches, is a good
preacher.
5.Q. Who is tied up (in fetters)?
Ans. The egoist is in fetters.
6.Q. How can one escape the fire of'Maaya'?
Ans. By Guru's grace one can escape the fire of'Maaya'.
1.Q. How can one end the cycle of birth and death?
Ans. One can end the cycle of birth and death by abiding
by the Will of God.
8.Q. Who devotes himseWherselfto the service ofGod?
Ans. He/she who has forsaken the ego devotes himself!
herself to the service of God.
9.Q. Who is a selfless devotee?
Ans. He/she who has recognized Him is a selfless devotee.
IO.Q. Who is (always) happy?
Ans.
ufiT R" ri lF/flr fnrr Rr3" (SGGS, P. 176)
"My true Guru revealedon secret ofhappiness to me, God's
devotees stay happy in whatever happens (whatever God
does).
1l.Q. Who is always in pain and misery?
Ans. A self-directed person (mannmukh) is always in pain
and misery.
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12.Q. What is helpful in controUin&the evil personality
traits?
Ans. The Guru's Word (ShaIHul) is helpful in controlling
evil personality traits.
13.Q. To please God, what kind ofmeditation, devotion,
wonhip, austerities and penance one should do;
and what kind ofworcls one should (orshould not)
utter?
Ans. One should beg only for God's Grace. It is through
His Grace that one can realize the significance of
'Shabad' (the Word). This is complete devotion,
meditation, and worship:
~ H"'" finwrt; fip,rrQCM51I' 7flIRf' Ul'lr'
fi:nr a1ir faur 1ffJDoot ehw. (SGGS, P. 187)
14.Q. Who is the wisest of aU?
Ans. He/she who has exterminated his/her ego is the wisest
of all.
lS.Q. Who i ~ intelligent?
Ans. He/she who does not get misled by the greed (for
worldly goods), is intelligent.
16.Q. Who is free (from Maaya's fetten)?
Ans. He/she who is contented, is free.
Q. 84. Describe the four questions, along with their
answers that Baba Farid* asked the hundred
fakirs of his time.
Ans. The first question was, "who is the wisest person"?
*BabaFarid is the only Sufi Fakir ~ poeticDl compositions auinchuled
in Guru Granth Sahib. He is also known as the first recorded poet in Punjabi.
Farid's father, Shaikh jamanuddin Sulaiman, wItoufamily was re1aled to
the_ rulers of Kabul, migrated to Punjab in tfJMlftJa cenl1UY A.D. Shaikh Farid
cootd. to oext page .
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The answer ofall the Fakirs was, "the one who has forsaken
worldly goods is the wisest person.
The second question was, "who is the greatest person"?
The answer of everyone was, "the one who considers joy
and sorrow the same is the greatest person".
The third question was, "who is the richest of all"?
Everyone answered, "the one who is contented is the richest
of all".
The fourth question was, "who is the poorest of all"?
The answer ofeveryone was, "the one who is greedy is the
poorest of all".
Q. 85. Charles Beard has described the history of the
world in four sentences. What are these four
sentences?
Ans. The four sentences of Charles Beard are:
I. Anyone whom God wishes to destroy, He first
makes him power-intoxicated to the extent of
madness.
2. The mill ofGod grinds slowly but grinds extremely
------
CODld. from previous page .
wasbom in 1173A.D. atflillage Kmhowal, near Multan (Pakistan). Hisfather
died when Farid was still a child and his mother, Kalsum Bibi, who was a very
pious lady, brought him up in a way that he grew up to be a great saint.
As a childhe was veryfond ofsugar. His mother usedsugar to induce himto
do his prayers regularly by placing a lump of sugar under his prayer mot as a
reward. As aresult the titleof"Shakar Ganj"or the treasure ofSl4gar, got associated
with his nanuI.
He got his spiritual training under KJawaja Qulubuddin Bakhtiar Kaki.
Shaikh Farid is considered one of the founding fathers of Chishti Sufi order in
India and the most rewred Sufi Fakir in Punjab. He died in 1265 A.D.
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fine.
3. The bee pollinates the flower it robs of its nectar.
4. When it is pitch dark one can see the stars clearly.
The total Sikh history can be summarized as follows:
The (true) Gurus came to this world and lived here. They
gave the boons of Naam, spiritual advice and method to
lead true life. Like any other householder, they had dealings
with people. They showered their kindness. They went
,through problems and obstacles created by jealousies and
animosities by others. However, they stayed steadfast on
their principles even if by doing so they had to sacrifice
their lives. They saved many beings from the darkness of
ignorance. These (morally and spiritually) alive people
carried out fantastic deeds of self-sacrifice.
Q. 86. When the sixth Master, Guru Har Gobind,
described "Sikhi" as a tree, what according to him
were its roots, branches, flowers and fruits?
Ans. Guru Har Gobind said:
Humility is the root of "Sikhi".
Service (of human kind) is the branches of "Sikhi".
Holy congregation (Saadh Sangat) is the leaves of "Sikhi".
Understanding the Word (Shabad) are the flowers, while
the fruits are becoming completely oblivious of care for
ones body (ones own well being) compared to the well being
of others.
Q. 87. Describe the principles for which the Sikhs have
been a g i t ~ t i n g and sacrificing their lives.
Ans. The Sikhs have been agitating, fighting and sacrificing
their lives for the following principles:
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1. Truth.
2. Love.
3. Self respect.
4. Freedom.
In the future also they will keep on doing so.
Q. 88. According to Bhai Gurdas what are the attributes
of the Sikh spirit (Gursikhi)?
Ans. The Sikh spirit and those Gursikhs who chalked out a
new path, started a neworder and carried out fantastic (spiritual)
deeds, are described by Bhai Gurdas as subtler than a trich,
sharper than a sword and tasteless like licking of a stone.
AGursikh who treads the path of such Sikh spirit, is called
a sweet speaking being who has acquired the state of equipoise,
who is generous and does not care for petty accounts, who has
forsaken ego and is leading his/her life according to God's will,
who serves humanity by sharing his/her honest earnings (with
needy), who is a householder who strictly observes fidelity to
his/her life partner; who gets up early in the morning and
considers holy congregation as his/her real abode. He/she is a
"khair dalal- dalel" (a bold broker ofGod's Name). He/she enjoys
serving those whose life is spent in devotion to God.
He/she single-mindedly meditates on the 'shabad'; leads
hislher life in God's Will with unquestioned devotion; is an
integrated personality; is thankful to God for whatever has been
bestowed upon him/her; is fully contented and does not have an
element of envy or jealousy for anyone; is always alert (so that
he/she may not commit a sin, advertently or inadvertently) and
is a personification of humility. He/she never frets on a loss.
According to Bhai Gurdas, there is no Sikhi (Sikh spirit)
without humility; because humility is a necessary prerequisite
for being charitable. Also one must have devotion in order to
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stay consistently charitable. For devotion one must have love for
Guru - it is utmost necessary. Devotion springs from love and
through love it becomes firm. Firm devotion uproots doubts and
duality. The mind becomes clean like a mirror and one can see
oneself in it. Such a Sikh lives in the present and disregards past
or future.
Thus a Gursikh is one who first burns like the wick of a
lamp (forsakes ego) and then burns in the thought of welfare of
others just as oil burns itself but does not let the wick get
consumed. Then he gives light like a burning lamp and
spontaneously spreads the light of (spiritual) knowledge.
Q. 89. Why rituals are not approved in Sikhism?
Ans. There is no place for rituals in Sikh teachings. All the
omens and presages result from doubts and uncertainties in ones
mind. People who believe in omens have created further
confusion by dividing good and bad omens into seven categories.
These are:
Yagan:
Ragan:
Shagan:
'Thgan:
lagan:
Bhagan:
Nagan:
The purpose will be fulfilled in a few days.
The purpose will not be fulfilled.
The purpose will be fulfilled some time in future.
The result will be calamitous.
The result will be good and enjoyable.
The result will be blissful.
Best and outstanding results.
The Gurus, by saying,
(SGGS, p. 294)
''By Guru's grace the doubts have been shattered",
Bhai Kanahiya once said, " AGursikh is above and beyond
all rituals". To be a slave of rituals, omens and customs is sign of
weak mind. Gurbani clearly tells us:
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(SGGS, P. 9(4)
Which means: Those who depend on Ik Oankaar (God), are
unaffected by Ragan, Lagan, Shagan, lagan etc.
Q. 90. Is there any significance offasts, full moon nights
(poornima), new moon nights (amaavas), or the
first day of a month (sangraand) of Bikrami
calendar, in Sikhism?
Ans. The fasts, the full moon nights, the new moon nights, or
the first day ofa month ofBikrami calendar have no place ofany
significance in Sikhism. The fasts, prevalent in the Hindu society,
are all associated with a god or a goddess. These gods and
goddesses themselves are trapped in attachment of Maaya and
are not considered of any significance in Sikhism. Gurbani
enjoins:
if #?i'iIt 1ffJplJft
(SGGS, P. SS8.)
"The mind is not controlled by any discipline other than seeking
refuge of the holy preceptor".
The newmoon and full moon nights are related to the moon
(a god considered by Hindus). But a Sikh daily recites Jaap Sahib
where the words of the tenth Master. "Nama Chandra Chandre",
(I bow to the Almighty God who is the moon of moons), enjoin
us to bow only to one God.
The first day of a month (Sangraand) is related to the Sun
(also a god for Hindus). When the sun goes from one 'raashi'
(zodiac sign) to another that time is considered auspicious, and
is worshipped. A Sikh, on the contrary, is the worshipper of
Fearless, one God, and all these so-called gods like stars, moon
and sun are under His fear. It is enigmatic that a worshipper of
'Nirbhau' (fearless God) is afraid of these gods and goddesses who
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themselves are under His fear (control).
t 3' fc;uf R3" MR (SGGS, P. 900)
Bhagat Kabir has very clearly said so in Gurbani:
iffR' wi" or fda- 'qIf''atH f?;R'rrr wg ~ ~ . . , . a t D
(SGGS, P. 341)
'lis long as one has fear in ones mind, one is afraid. As soon as
one casts offthis fear, one becomes fearless".
Q. 91. Why the religion and politics are inseparable in
Sikhism?
Ans. Politics is an inseparable part ofreligion. Efforts to separate
the two (from time to time) have resulted in deterioration of
morals and ethics. Just as the famous Urdu poet, Dr. Iqbal has
said:
"Whether an autocratic system of government or a
democracy, when religion is separated from politics, it
results in a ruthless regime, like that ofChanghez Khan*".
People could not realize how their culture was being
trampled byanother religion because it (the other religion)
had the political power.
Guru Nanak Dev realized this and told that it was the
subjugated religion that bore the blows (of oppression). He told
that if the political power was against a particular religion and/or
culture, then this culture of the slave religion would sustain a
heavy loss. In 'Aasa di Vaar', Guru Nanak says (co Hindus), "In
privacy of your homes you worship your gods (and goddesses),
but in public you follow the customs dictated by the (Muslim)
* There is, Iwwever, a prerequisite that the religion is not misinterpreted to
serve the purpose of the politicians, as was the case at the time of Guru Nanak.
In the modern time, the success ofdemocratic type ofgovernment in USA, where
the religion and politics are separate, seems to negate this hypothesIS.
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rulers whom you call "Malechhas" or evil. How could you save
your culture this way? What is responsible for this ridiculous
condition of yours"? The only answer would be, political power.
Guru Nanak's concept of 'Dharma' (religion) was multi-
faceted. He considered the personal as well as social duties of
man and woman, government and public, Brahmin and Kshatriya
etc., as Dharma (religion).
He raised his voice when he saw that neither Muslim
religious leaders (Mullahs and Quazis) nor Hindu religious
leaders (Brahmins, Yogis, Kshatriyas) were practicing or
following their religions. His observations are clearly expressed
in his words in Guru Granth Sahib:
~ 3' WtJWfFHr.m. 'FfiIwr ~ I I (SGGS, P. 663)
"The Kshatriyas have abandoned their religion andhave adopted
the language of the Malechhas".
And:
C1'i!t P' iflr ~ ~ N
"The Quazi tells lies and eats filth".
(SGGS, P. 662)
That is why in an answer to Murray's question, the author
of 'Prachin Panth Prakash' said, "Guru Nanak is true emperor.
Guru Har Gobind wore two swords (of Min and Pin) and thus
emphasized that religion and politics cannot be separated. When
Guru Hari Rae called Guru Nanak, the sovereign, he actually
meant that we have our own independent domain. The sword,
that is an integral part of our code of conduct (rahit) also tells us
that we have never surrendered our politics to anyone, nor are
we ever going to do that.
The 'Khanda' (the double-edged sword) that is resulted
from the joining of Min and Pin, cannot be separated by any
one.
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Q. 92. Is there any relationship between Yoga and
Sikhism?
Ans. There is no place for Yoga (the way it is understood in
Yogic tradition) in Sikhism. Guru Nanak Dev has clearly and
unequivocally explained in "Aasa di Vaar":
(SGGS, P. 465)
"The Yogis expend all their efforts to concentrate on 'void'.
They try to achieve this by meditating on the subtle absolute
(God) whom they name, 'unknowable' and the one free from dirt".
However, one has to imagine a form for meditating (on someone
or something) even if it is subtle and formless. Thus they also
give the subtle and formless unknowable one a form ofa physical
body and are thus no longer the devotees of formless one.
Since mind itself is confined to space and time, anything
in its imagination will also assume dimensions, howsoever subtle
it may be. Therefore Yogis cannot achieve the state ofequipoise-
their mind keeps on wandering.
In the house of Nanak one has to stop the wandering of
ones mind through meditation on "shabad":
~ riRIIfir ihR'1I fMr UIftT",," ~ ~ ri'
(SGGS, P. 798)
"The Gurmukhs (Guru-ward persons) are dyed and saturated in
Lord's colour through Guru's word (Shabad), they sing Lord's
praises and abide in their true self".
Q. 93. What are their national attributes as a result of
which it has not been possible to suppress the
Sikhs?
Ans. Several reasons can be put forth to explain why in spite of
the two holocausts (Ghallugharas) *the Sikhs could not be
* A third occurred in 1984 and continued during the eighties.

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exterminated or subdued. Some ofthese reasons are, able leaders,

correct policies (strategies), good battle strategy, positive attitude,
three-way-wars, tremendous sympathy and devotion of masses
towards Sikhs and exemplary bravery of Sikh women. However,
according to Rogers, there are four particular attributes that can
be r.onsidered responsible for the successful recovery, with pride
and self-respect, of the Sikhs following all calamities.
1. Sikhs had deep faith that one day they will rule the
land, because Guru Gobind Singh had given them
' - f ~
the boon of "Raj karega Khalsa", or the Khalsa shall
be the ruler. Sikhs believed that whenever and
wherever they fought a battle for a righteous cause,
the Guru himself was with them, fighting on their
side. The Tenth Master had once said, "wherever the
Sikhs engage into a struggle for a righteous cause and
for benefit to others, you will see me among the
Sikhs" (Bansavali Naama). According to "Prachin
Panth Prakash", the Sikhs used to say, ''A time will
come when the Turks (the Muslim rulers) will be
hiding in order to save their lives and these poor ones
(Sikhs) will become the rulers and collect taxes. Our
Guru's word cannot be wrong, that is why we are
accepting and tolerating these hardships". Wi th every
word they would remember the Guru and while
courting the martyrdom they would say, "for our sake
our Guru gave his life, why should then we, his Sikhs,
hesitate and try to save our lives"?
Ahmad Shah Abdali (The Afghan invader) once
asked Baba Ala Singh, "why these (Sikhs) cannot be
finished by killing"? His reply was, "where one Sikh
would give his life for a righteous cause, two will take
hirth to replace him" (Jang Naama, part 35).
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2. Sikhs were the sons of soil as against the foreign
invaders. They knew the land of the Punjab like the
palmoftheir hand. They knew every town, source of
water, every trail and hiding place. The Afghans
themselves used to say, "They (the Sikhs) belong to
this land while we are aliens".
The Sikhs considered themselves the heirs to the
land of Punjab and would always say, "When the
lands ofthe worlds were distributed, the Punjab came
to Nanak. No outsider could rule over it. We will not
allow the Punjab to become a part of either the
Mughal or the Afghan empire". Sikhs believed that
the South and West had conspired to plunder the
Punjab, but they were not going to allow this
conspiracy to succeed.
3. Sikhs possessed an impeccable character and a spirit
of self-denial. The very first lesson the Sikhs had
learnt (from Guru Nanak) was acceptance of death.
They remembered the Guru's commandment:
Rt ~ ipr ~ If'' vrtll fRg rmr 3'ltt DtHilt ~ B
(SGGS, P. 1412)
"Ifyou have an urge to play the game of love, come into
my street with your head placed on your palm".
The spirit of self- sacrifice was so high that no one
harboured an element ofjealousy nor anyone would
tell his problems to anyone.
Prachin Panth Prakash writes about the character of
the Sikhs as follows:
"They would themselves go hungry and hardships
but will not see another Singh in distress. Theywould
give away a dress to another Singh while themselves
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would ward off cold by sitting in front of fire. They
would spend their money earned by hard and honest
work to comfort other Singhs. Even those who went
to far off places, would not forget to send money to
help their brethren".
According to Bansavali Naama (Kesar Singh
Chhibber), " It was because of such a spirit of self
sacrifice of Sikhs that Turks (Mughal rulers) could
be exterminated. Even today, because of resolve and
sacrifices of such Sikhs, the Khalsa will again rise in
glory".
Quazi Noor Mohammed writes: "In addition to their
superior art of fighting, there is another attribute of
Sikhs which is worthy of mentioning. This virtue is
that Sikhs will not plunder a lady of her weal th
whether she is a rich lady or a maid servant.
According to Panth Prakash, "if during fighting an
enemy loses his turban, they would tell him to pick
it up, place it on his head and then fight. Because
they consider the loss of turban equivalent to loss of
honour and they are not out to dishonour anyone,
because this was the directive of the Guru to the
Sikhs".
4. Sikhs had an open-house policy. Their saddles were
their homes. They had no attachment to their homes.
Many times they had to abandon their homes and
run away (to save their lives) but they never worried
about that.
The Sikhs never altered their focus. Many obstacles came
that might have slowed their pace but they continued on in spite
of innumerable difficulties.
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It was famous that Sikhs slept while walking or riding. They
would not lie down on the ground. They were always ready for
expeditions. According to a folklore:
Question: "Singh Ji ! You have made your horse ready, to which
direction (expedition) are you ready to go"?
Answer: ''0 sweet maid! I had prepared the horse to go up North
but a Southern expedition has come up".
Theywere fond ofusing their arms in a battle for a righteous
cause. They considered that cuts and injuries received in a battle
sanctified their body. Their policy was to attack, run and attack
again. According to Quazi Noor Mohammed, "If they (Sikhs)
start running away during a battle, do not consider it their defeat.
This is their way of fighting - be careful from this trap of theirs.
I am telling you again, do not get into their trap, they will pounce
back on you".
Q. 94. When did the "Chhota Ghallughara" (the minor
holocaust) and the "Vadda Ghallughara" (the
major holocaust) occur? How many Sikhs were
martyred in these holocausts?
Ans. The minor holocaust occurred between January I, 1746
andJune 30,1746 at reedy marshes of Kaahnuwaan. Nawab Yahya
Khan and his Hindu Diwan, Lakhpat Rae, with a huge army
under their command, invaded the Sikhs with vengeance.
According to one estimate about ten thousand Sikhs courted
martyrdom. Bhai Ratan Singh Bhangoo has described the
situation thus:
''A son could not find his father and a brother could not
find his brother. The food was so scarce that Sikhs ate raw
or half-baked (whatever was available) chapaties, cooked
on their shields that were warmed by placing on hot sand.
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Still they thanked God".
The major or great holocaust occurred on February 5, 1762
in the morning at Kupp (near Maler Kotla) in an open field.
Ahmad Shah Abdali invaded the Sikhs. About thirty thousand
Sikhs were martyred*. However, they did not lose their resolve
and stayed in high spirits (Charhdi Kala).
The same evening when the remaining Sikhs, at the end of
their evening prayer (Rehraas Sahib), sounded aloud the
customary slogan (Jaikara - Sat Sri Akaal), at that time a Nihang
Singh was heard to say aloud, "the Tan (pure) Khalsa has
remained now, we have been cleansed of all the impurity".
In this holocaust the condition of the Sikh army was that
all the Sardars (the leaders of Sikh forces) were wounded. There
was no exception. Sardar Jassa Singh Ahluwalia sustained twenty-
two and Sardar Charat Singh Sukarchakia, nineteen wounds on
his body. This has been described in the "Prachin Panth Prakash",
where it is said that in spite ofthese wounds they kept on fighting.
Also worth remembering are the words that Sardar Jassa Singh
Ahluwalia said in reply to a suggestion by Sardar Charat Singh
Sukarchakia.
Sardar Sukarchakia suggested that each Misl (Sikh group)
commander should gather his group under his banner and fight.
Sardar Ahluwalia replied, "This is no time to divide our forces.
We must all stand together and save the Panth at this critical
time.
Another episode is also worth mentioning. While fighting,
Sardar Jassa Singh Ahluwalia got surrounded by the enemy
soldiers. At that point his bodyguard suggested to him to whip
his horse and get out. To this the Sardar replied, "When the Panth
hears that I whipped my horse and ran away from the battle-
* Those days the total population ofSikhs could be counted in thousands.
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field, I will become the subject ofjokes. How will I then be able
to sit in the congregation when everyone makes a fun of me? I
want the Khalsa to become ruler but you want it to be coward".
It should be remembered that no one has been able to
exterminate the Sikhs. They will always keep going and
progressing - as the water is underneath the earth - quiet but
keeps flowing. Several times the rulers had the wrong impression
that they had exterminated the Sikhs. Each time the Sikhs came
out with greater force and ultimately established their own empire
by defeating the same rulers.
Q. 95. What were the last words of Sikh Shaheeds, Baba
Banda Singh, Bhai 'Thra Singh, Bhai Mani Singh,
Bhai Guizar Singh, Bhai Taru Singh, Bhai Subeg
Singh, Bhai Sahib Singh, Bhai Sukha Singh, Bhai
Mehtab Singh, Baba Deep Singh and Baba
Gurbakhsh Singh at the time of courting
martyrdom?
Ans. King Farakh Saiyyar asked Baba Banda Singh, what kind
of death he would like to have. The determination personified
Baba Banda Singh replied, "The kind ofdeath he (Farakh Saiyyar)
himself would like to have". This answer is even firmer than the
historical answer that Raja Porus gave to Alexander-the-Great
(i.e. that Alexander should treat himas a king would treat another
king).
.
When Baba Banda Singh stayed unmoved, even after his
son Ajay Singh was ruthlessly butchered before his eyes, the prime
minister of the Delhi king, Mohammed Amin Khan, could not
help ask, why was all that happening? Baba Banda Singh replied,
"No one had the capability of killing me. Let me tell you why aU
this is happening. When human beings become sinners and go
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astray from the path ofjustice and resort to atrocities (on innocent
people) then God Almighty creates people like me to exterminate
such atrocious persons. However, we are all human beings - full
of faults, and do not know how much punishment should be
given. Sometimes we exceed the limits that God would allow.
Then the same God creates men like yourself in order to square
up our account".
According to 'Bansavali Naama', "Banda, along with many
Sikhs gave his head but stayed steadfast on the path of'Dharma'.
He kept his 'Dharma' spotless.
Bhai Mani Singh uttered the following words when he was
being martyred by cutting one joint at a time: "This poor body
has no value compared to Sikhi (faith) which must stay unscathed.
One may get human form many times but a Sikh form is hard to
come by".
By getting his body cut into pieces, onejoint at a time, and
still staying firm in his resolve, Bhai Mani Singh proved the
validity of the hymn of Guru Granth Sahib:
lli1'" iffi!fi Rt 3?i iffi!fi ~ fcoRiP.f RTfe' 3f m ~ HOII
(SGGS, P. 486)
"It does not matter if this body is reduced to pieces. My fear is
that I may not lose Your love, 0 God".
Bhai GuIzar Singh, one of the companions of Bhai Mani
Singh, was also martyred by chopping off eachjoint, and by first
skinning alive. His last words were: "Even ifhe is skinned alive,
a Sikh will still not tell a lie".
When people suggested to Bhai Tara Singh to leave the
village for a few days, because the news of his absence would
prevent the (Afghan) invaders, who were looking for him, to come
to the village. Bhai Tara Singh replied, "1 have determined to
face the enemy and court martyrdom. Therefore 1 am not going
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in charge), "I am not a thief, therefore I will not come stealthily
at night to take a bath. I will come during the day time". He
came at noon from the direction of Guru Ram Das saraae, took
bath and challenged aloud, "Ifanyone has the courage, he should
come and stop me".
Baba Deep Singh was at Damdama Sahib when he heard
about the desecration of Golden Temple. At once he decided to
go to Amritsar to avenge this horrible act. He knew that a large
number of enemy forces were stationed on the way and his
martyrdom was a certainty. But he took a vow to give his head in
the Golden Temple precinct. (Blessed be Baba Deep Singh who
took this unusual vow to give his head for the sanctity of"Darbar
Sahib" and that too within its precinct). When he was near
Amritsar, he was fighting with Aman Khan, the commander of
the Afghan army). At that time he got a deep wound in his neck
and his head got severed. Another Singh, who was fighting nearby,
reminded Baba Ii of his vow, that Amritsar was still over a mile
from there and he would not be able to keep his promise to the
Guru. At that moment Baba Ii picked up his severed head on his
left palm and with sword in his right hand proceeded towards
the Golden Temple, fighting on his way. On reaching the precinct
of ' Darbar Sahib', he threw his head and uttered the Khalsa
greeting (Waheguru ji ka Khalsa, Waheguru ji ki Fatek) and thus
kept his promise.
At the time ofcourting martyrdom, Baba Gurbakhsh Singh
put on a saffron-coloured attire after taking a bath in Amritsar
(the Golden Temple lake). He then recited six stanzas (the first
five and the last one) of Anand Sahib and proceeded to Akaal
Takhat where he prayed in supplication to the Satguru to grant
him strength to maintain his Sikh form until the end. Following
this he listened to the hymns of "Glwrian" from Guru Granth
Sahib. He did not even wear his armour before riding for battle.
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to run away like a coward". He also said, "by sustaining injuries
(in a battIe), a Sikh's body is sanctified".
Bhai Taru Singh kept on recitingJapu Ji while he was being
scalped alive.
When Bhai Subeg Singh and his son, Bhai Shahbaz Singh,
were ready to be put on the spiked wheel, they said, "Blessed is
this hour, blessed is the wheel, blessed is your justice (the rulers)
and, blessed are our bodies, ready to go on the wheel for the
righteous cause".
Let us compare this with what Jesus Christ uttered at the
sight ofthe cross (why have Thee abandoned me 0 Lord?). This
is the reason why bishop c.F. Andrews, when he saw Sikhs being
ruthlessly beaten by batons but still smiling, said, "I amwatching
a thousand Christs being put on the cross and none of them has
uttered a cry or a sigh".
When the Quazi suggested to Bhai Subeg Singh to save
the life of his son, Bhai Shahbaz Singh, (by having him convert
to Islam) so that his family name would continue, he replied,
"your suggestion is valid but our Gurus sacrificed their own lives
and those of their family members for our sake, so why should I
be selfish and save my bloodline?
When Bhai Mehtab Singh Mirankot, who had accompanied
Bhai Sukha Singh Marhi Kantho and beheaded Massa Ranghar
(who had desecrated the Golden Temple), was ready to be
martyred by nailing his body, he was asked to express his last
wish. Bhai Mehtab Singh said, "I would like to see Bhai Taru
Singh. I have great affection and regard for him and would like
to die along with him".
When Bhai Sukha Singh heard that sharp shooters had
been positioned on the top of houses around the Golden Temple
and announcement had been made to dare the Sikhs to come
and take bath in Amritsar lake, he wrote (to the Muslim officer
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He told his companions that he would ask the Tenth Master,
Guru Gobind Singh, "Why these Western invaders plunder and
loot the wealth of Punjab which the S i ~ h s deserve to use? Then
he dared his companions to keep going forward in the battle
because it was a matter of (national) honour. To retreat would be
dishonour and people would (tauntingly) say that Sikhs ran away
from the battlefield. Saying so he rode his horse (along with his
companions) and plunged himself into the bartle. He kept on
proceeding forward, mowing his enemies - never looked back
until his end came.
Q. 96. Describe what Baba Bota Singh wrote in his letter
to Zakaria Khan, the then ruler of the country.
Ans. Baba Bota Singh and Bhai Garja Singh were passing
through a village when they heard the conversation between two
Muslims. One of them pointed his finger towards them and said
to the other, "You were saying that theSikhs have been completely
exterminated, but look at those two Sikhs, they are still alive".
The second person replied, "I do not believe they are Sikhs. They
must be fakirs, because the Sikhs court martyrdom by facing the
enemy. They do not evade confrontation like these two".
Baba Bota Singh could not tolerate such insulting words.
There and then they posted themselves at a bridge (close to saraae
of Noor Deen) and started collecting tax from passersby. He then
wrote a letter to Zakaria Khan, the governor of Lahore, in which
he described what they were doing, so that he may come to know
oftheir presence (that the Sikhs are still alive and have not been
completely annihilated). The words of this letter were as follows:
Bota Singh is writing this lerter
He is standing on a thoroughfare, with a staff in his hand
He is collecting tax at the rate of one anna for a bullock
cart, and one pice for a donkey
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Tell my sister-in-law, Khano*, (the wife ofZakaria Khan)
That Bota Singh has written this.
The way these two brave Singhs courted martyrdom is also
worth mentioning.
On learning about this insulting letter, the commander of
the Mughal forces in the Taran Taaran area came charging where
the two brave Sikhs were posted. Baba Bota Singh and Bhai Garja
Singh, on seeing the soldiers, stood with their backs to each other,
ready to fight. Bota Singh had only a large staff and Garja Singh
had a spear.
The Mughal commander said aloud, "Why do you want to
get killed for nothing"? The two replied, "We are not here to
save our lives; we are here to die a brave man's death". The soldiers
had bows and arrows and muskets, but the two brave Sikhs, in
spite ofgreat handicap, gave a good fight. Both were wounded in
their legs and could not stand, they beat the horses ofthe soldiers
with their staffand spear and kept on fighting even while standing
on their knees till the last moment.
Q. 97. Why there is no place for idol worship, according
to the teachings ofGuru Granth Sahib? Also, can
the respect accorded Guru Granth Sahib be
considered as idol worship?
Ans. A Sikh does not practice bibliolatry. He is the worshipper
of 'Shabad' (word). To show respect to the word (or to a book
containing divine word) is not idol worship.
An idol is a copy of someone's form. A sculptor carves a
* Some people think that Zakariya Khan's wife belonged to the same village
as did Baba Bota Singh. Others think that it was a deliberate taunt to challenge
Zakaria Khan.
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stone or moulds clay in order to make a figure. But his objective
is to make an exact copy ofthe original one. Idols ofBudha, Rama,
Krishna, or Shiva are made and worshipped with the idea that
they are (copy of) the real. We call the Granth, a Granth and do
not use any other name for it. Since it gives us (spiritual) advice
and bestows upon us true spiritual life and knowledge, we call it
Guru. The word 'Sahib' is added as a sign of respect. No one ever
says that Granth is Guru Nanak or Bhagat Kabir. We call it the
light of Ten Gurus.
Once a cynic asked Bhai Kahnaiyya ifbowing before Guru
Granth Sahib was not idol worship? He replied, "Yes, to an
ignorant person it seems that someone is bowing to the cot, the
pedestal, the scarves etc. But after obeisance one reads a randomly
selected passage, and then the reader (Sikh) tries to mould his/
her life according to the commandment given in that passage. A
Sikh is thus the worshipper of 'Shabad' and not of the volume.
Guru Hari Krishan once said that contacts of physical
bodies are always for short and limited periods. Ifsomeone wishes
to talk to me, he/she should read the Granth with devotion, listen
to the commandment with all attention and devotion and
earnestly try to act upon it in his/her life. He/she will obtain all
the four boons* .
One should always remember that in Guru's house the true
worship is to adopt humility and perform selfless service.
According to Bhai Gurdas (Vaar 26, Pauri 6) "The feet of true
Guru, the root of all comforts, should be worshipped to attain
the comforts".
* The four boons are, Dharam (moral duty), Arth (worldly goods), Kaam
(sexual desire) and Moksh (deliverance).
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Q. 98. Describe the main reasons why the Sikh empire
ended so fast.
Ans. It is true that the Sikh empire went the way Baba Farid
has written:
(SGGS,P'488)
''It takes six months (for the/ormation (o/human body in mother's
womb), but only one moment to break it asunder (the death)".
There are four main reasons for the demise of the Sikh
empire:
1. Those who were at the head of affairs of the empire
(after the death of Maharaja Ranjit Singh) were not
far-sighted enough to realize the (long term)
significance of their actions. They got sold (to the
enemy). These leaders were either rogues or fools.
Rani Jindan was the only true 'man' in Punjab and
the English people started a treacherous campaign
against her. Many Sikh commanders became victims
of this campaign.
2. People in general had become soft because of
prosperity; they had lost their resolve to live
honourably. Cunningham's remarks are quite
appropriate when he writes, "jackals have become
the leaders of the nation of lions".
3. It used to be that a Sikh would be ready to sacrifice
his life for another Sikh. Now, however, a brother
became a sworn enemy of another brother.
4. The institution of "Gurmata", that always helped
Sikhs at the time of a calamity, had been forsaken
(by Maharajah Ranjit Singh). Thus there was no
institution that could bring the Sikhs together at a
time when they needed such an institution the most.
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Q. 99. What do you knowabout the scriptures ofvarious
religions of the world?
Ans. The scriptures of Budhism are called "Patikas". The first
one is 'Vinay' (descriptive); the second one is 'Shatt' (teachings)
and the third one is called 'Abhidham' (metaphysical). In "Dham
Padd" the code ofconduct (how to lead a pious life) is delineated.
These rules are supposed to have been laid down by Lord Budha.
It is doubtful if any of these scriptures originated at the
time ofBudha. About five hundred years after the death of Lord
Budha, five hundred "Ashtas" gathered at Rajgreha in the form
of a Sinod (a grand meeting). These three 'Patikas' are the result
of this meeting.
Zorastrians have five scriptures. These are called
"Zedavistas". The first contains the rules ofworship and sacrifice,
the second has stories and songs, the third is liturgical, the fourth
contains the code for the clergy and the fifth contains the essence
of teachings of Zoratastiranism. All these books came long after
the death of the prophet of the religion.
Taoism was started by Lao-zi about 607 years before Christ.
The writings of Lao-zi were later on collected under the name of
Taoism.
Shintoism originated in Japan. Its most famous book is
"Kanziki", which was in existence long after the start of the
religion. It mainly contains (mythological) stories.
The scriptures ofjainismare Agam and Ayaran Stotra. The
first Agam contains the doctrines, the second one (Ayaran Stotra)
has twelve parts; all of them contain only stories.
The scripture of Jews, the Old Testament, has 39 books.
These are divided into three parts. Torah has the code (law), the
second book (Nabi) describes the prophets and their lives, and
the third one (Kateb) contains spiritual discourses. Two more
books, Mission (the b60k of recitation) and Zamer (description)
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are also considered the Jewish scriptures.
The Bible of Christians is a collection of 27 books. Most
importantly, the Bible does not contain the word 'Bible' in it.
This word was used some time in the ninth century A.D. It is
called the Gospel (good news* ).
It was first written in Hebrew. Later on it was translated
into Greek and then into Latin. Now it is translated into almost
all the languages of the world. Since a translation is never
completely correct, there are many versions of Bible available.
The scripture ofIslam is Qu'ran. The meaning ofthe word
Qu'ran is to compile a collection of gifts. It is believed that the
Qu'ran was transmitted to prophet Mohammed from God,
through the angel, Jibrail. It is also said that the first revelation
came to Mohammed on mount Hira in the month of Ramadan.
He would write down every revelation, as it came, on whatever
he could get his hands at that time, including leaves, skins, stones
etc.** Sometimes these writings got wiped off or obliterated.
When asked, the prophet's answer was, ''Allah has taken them
back". This is called 'Nasakh'. For example Suras 180 and 84
were changed.
The revelations that prophet Muhammed received over a
period of 23 years during his life, were compiled by the third
Caliph, Omar, (after some revision and reorganization). Thus the
first revelation was put at 96th place in the Qu'ran.
About one thousand verses in Qu'ran contain stories
(similar to the old testament), 2066 verses discuss the Sharia (the
code), prayers and a description of what will happen on doom's
day; 3400 verses are related to social behaviour, distribution of
* The dictionary meaningofthe word 'Gospel' is: One ofthe first four books
of New Testament presenting the life, teaching, death and resurrection ofJesus.
** It is doubtful that prophet Muhammed himself wrote his revelations,
because it is believed that he could not read or write.
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loot (following a battle), and treatment of women.
The laudation of God, as enjoined by the Qu'ran, has also
been approved by the Sikh Gurus.
The scriptures of Hindus are the four Vedas - Rig, Syam,
Yujar and Atharban (or Atharv). Each Veda has two parts, the
Sahanta or mantra and the Brahmin which contains laudation,
praises of Vedas, stories, commandments, complaints and
question answers.
According to Swami Daya Nand, the founder ofArya Samaj,
the Vedas originated along with the earth, about 1.9 billion years
ago. But according to Max Mueller, all this is only wishful
thinking,just as the Bible says that the first human being came
into existence on March 23, 4004 B.C; and another ignorant
person, Linefoot, the vice chancellor of Cambridge University,
said that the first human being was born on 26th October, 400
B.C., at 9:00 in the morning - what ajoke.
The Rishi Vyas, who is considered among Hindus as the
author of these scriptures, is also an imaginary person. The
meaning of Vyas is 'the originator'; and there are thirty persons
with this name in Hindu mythology.
From the words Shruti and Smriti (used for Hindu
scriptures) one can understand that these scriptures were written
by hearing (from someone) or from memory. The number of
Smrities is up to 27.
According to H.G. Wells the Hindu writings cannot be
believed in. They (Hindus) are people of voice. Contrary to this,
Guru Arjan Dev, the fifth Master says (for Sikhs):
(SGGS, p. 81.)
"Those who chant are sanctified, all those who listen are blessed
and those who write, save their generations".
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Q.I00.When and where was the first camp of the All
India Sikh Students Federation held?
Ans. The first training camp of the All India Sikh Students
Federation was held at Sri Paunta Sahib in 1950. The principal
of this training camp was Sardar Sarup Singh, the founder
president of the Federation. I (Principal Satbir Singh) myself
participated in this camp as a trainee.
00