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Dehra Bibi Punjab Kaur

(Amrit Pal Singh ‘Amrit’)

I have written a few lines about Bibi Punjab Kaur, wife of Ram Rai on AmritCares.com. Ram Rai was son of the seventh Guru, Sri Guru Har Rai Sahib Ji, and the elder brother of the eighth Guru, Sri Guru Harkrishan Sahib Ji. (More about Ram Rai: http://www.amritcares.com/main/articles.php?article_id=18 ).

Amrit Pal Singh 'Amrit' at Dehra Bibi Punjab Kaur in Darbar Ram Rai Complex, Dehradun .

I visited Dehra of Ram Rai (locally it is known as ‘Darbar Sri Guru Ram Rai’) in Dehradun (Uttrakhand, India) for many times. I went there for the first time with my mother and father during our journey of hill stations. I was merely a child at that time.

When I lived in Dehradun, I would often visit the Dehra. It was not because it belonged to Ram Rai, but because it was the place where my King of kings, Sri Guru Gobind Rai Sahib Ji (Sri Guru Gobind Singh Ji’s early name) once visited and spent a few nights here. Moreover, for me and other students studying there in Dehradun, ‘Dehra’ was like a picnic spot as well.

I was aware of history of Ram Rai, but never realised the role of Bibi Punjab Kaur. She was one of four wives of Ram Rai. That was all I knew about her.

Time continued to fly. I could not go to Dehradun for 14-15 years. During these years, I studied Guru-history very attentively. I realised that it was not fare to portray her as merely one of four wives of Ram Rai. I realised that she was daughter-in-law (Bhateej-Noonh or wife of nephew) of my King of kings, Sri Guru Gobind Singh Sahib. (In worldly relation, Ram Rai was ‘Bhateeja’ or nephew of Sri Guru Gobind Singh Sahib. Father of Sri Guru Gobind Singh Ji and grand-father of Ram Rai were real brothers. The wife of nephew is called ‘Bhateej-Noonh’).

But, her relation with Guru Gobind Singh Sahib was not merely that of father-in-law and daughter-in-law (Bhattej-Noonh). When we analyse Guru-history, we come to know that she became a devotee of Guru Gobind Singh. That is why she started to recite the ‘Ardaas’ (prayer), as told by Sri Guru Gobind Singh Ji.

The holy Gurbani from Sri Guru Granth Sahib Ji is engraved on walls of Dehra Bibi Punjab Kaur in Darbar Ram Rai Complex, Dehradun .

Now, when her portrait in my mind was changed a lot, I wanted to visit her ‘Samadhi’ or ‘Dehra’ again. My visit would be different now. I used to visit ‘Samadhi’ of one of four wives of Ram Rai. Now I wanted to visit ‘Samadhi’ of a devout ‘Bhateej-Noonh’ or daughter-in-law of Guru Gobind Singh Sahib. (More words are needed to describe my feelings. I will try to explain this in future).

‘Dehra’ of Bibi Punjab Kaur is situated in Darbar Ram Rai complex. The ‘Dehra’ of Ram Rai is built in the middle of the complex. On all the four corners of Dehra of Ram Rai (called ‘Darbar’ of Ram Rai), Dehras of his four wives are constructed. (Interestingly, Dehra of Bibi Raj Kaur, the eldest wife of Ram Rai, is also constructed, though she died in Manimajra, where her last rituals were performed).

The ‘Dehra’ of Bibi Punjab Kaur is situated on the right corner in front of Dehra of Ram Rai. The construction of Bibi Punjab Kaur’s Dehra was completed on Friday, Assu Sudi 10, Samvat 1868 Vikrami (year of 1811).

The ‘Dehra’ of Bibi Punjab Kaur, like other Dehras of the complex, is built in Mogul style. A few holy hymns of Sri Guru Granth Sahib Ji are engraved on walls of the Dehra.

(Pictures of Dehra Bibi Punjab Kaur)

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Amrit’s Interview on ‘Akhand Bhaarat’ Issue

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Life Without Worship

(Amrit Pal Singh ‘Amrit’)

Different people fall in different age groups. There are people, who are above 100 years. Some unlucky could not see this world. They died before their birth, in the womb of their mothers. It is God, who writes our fate. He decides how long we would live in this world. It is true, but everyone wants to live a long life.

Yes, everyone wants to live a long life, but long life and happiness are not co-related. If someone is above 100 years, it does not mean that he would be happy too. Some people die in their little age, but it does not mean that they did not live a happy life. So, there is no relation in long life and happy life.

The source of true happy life is worship of God. If you worship, if you meditate, you are happy, otherwise not. Gurbani compares non-believer with snake. It does not matter how long life a snake lives; he lives in holes. These holes are very narrow. These holes are not clean. There runs water in rainy season. These are truly unsafe places.

Look at what a snake eats. Its food is not good. People pretend to give milk to snakes, but it is reality that snake never drinks milk. He eats bees and rats. And this food makes him poisonous. If he bites someone, then death is almost predetermined.

But if snake is a threat to others, then he has enemies too. Especially, human run to kill snakes if they just look them. Whosoever is poisonous, he has to face many foes too. If someone thinks to harm others, how can he think about his own welfare Now, he is helpless to hide himself from his enemies.

Naturally, if he hides himself from others to defend himself, then he has to live a life of solitude.

Same life lives a disbeliever. Disbeliever is like a snake. A snake eats non-eatable things, a disbeliever eats a non-eatable things, like bribery, others rights etc. A snake becomes poisonous because of his food; a disbeliever becomes poisonous because of his food. Bribery makes him poisonous. He uses the money he has not right on. It makes him poisonous. He has great poison in his mind. His thoughts are full of poison. His thinking is poisonous. He delivers poisonous speeches in public gatherings. He makes people mad with his poisonous ideas. His poison works and people go mad, and kill each other. A non-believer is more dangerous than a snake.

He is poisonous. He is dangerous. He is harmful to the society. But it does not mean he has no enemy. People want to kill snakes. Some people want to kill this poisonous non-believer. Now he runs. He tries to hide himself so that he could secure himself. He hires bodyguards. He cannot go in public openly. His bodyguards search everyone, who comes to meet him. He is afraid of death. He is suspicious for everyone. Now, he is without a friend in the world.

This is the life of a snake. This is the life of a non-believer, non-worshiper.

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Guru Granth Sahib Ji

(Amrit Pal Singh ‘Amrit’)

The word �Guru� is a Sanskrit word. It is derived from the root words “Gu”, which means darkness or ignorance, and “Ru”, which means light or knowledge. Thus, Guru is a spiritual guide, who dispels ignorance and darkness. �Granth� means book. �Sahib� and �ji� are used to show respect for this Holy book.

Guru Granth Sahib is the ‘Holy Book’ or the Sacred Scriptures of the Sikhs. Guru Granth Sahib was originally compiled by Fifth Guru, Guru Arjan in 1604 and named as “Pothi Sahib”, and later recompiled by Guru Gobind Singh, the 10th Guru. Before his death Guru Gobind Singh ordained that from then on Guru Granth Sahib would be the Eleventh Guru of the Sikhs.

No Sikh ceremony is considered complete unless it is performed in the presence of the Holy Guru Granth Sahib.

Guru Granth Sahib is written in Gurmukhi (Punjabi) script. It
contains the actual words and verses as said by the Sikh Gurus. Guru Granth Sahib includes 5,894 Shabads (hymns or holy verses), which are arranged in 31 Ragas (musical measures). It has 1430 pages.

A unique feature of Guru Granth Sahib is that it also contains a good number of passages or verses written by non-Sikhs i.e. Muslims, Hindus and even so called ‘untouchables’. There are 15 Brahmins (all Bhatts, Ramanand ji, Surdas ji, Paramanand ji, Jai Dev ji), 8 Khatris authors (6 Sikh-Gurus, Sundar ji, Pipa ji). Kabir ji, Ravidas ji, Sadhna ji and Sain ji were members of so-called lower-castes. Farid ji was Muslim. Here is the list of Banikaars (authors), whose verses are included in the Guru Granth Sahib: -

Sikh- Gurus: -

Guru Nanak Dev ji
Guru Angad Dev ji
Guru Amar Das ji
Guru Ramdas ji
Guru Arjun Dev ji
Guru Teg Bahadur ji

Others

Kabir ji
Ravidas ji
Sain ji
Sadhna ji
Sundar ji
Surdas ji
Satta ji
Balvand ji
Jai Dev ji
Trilochan ji
Dhanna ji
Naamdev ji
Parmanand ji
Pipa ji
Farid ji
Baini ji
Bhikhan ji
Ramanand ji
Bhatt Kalsahar ji
Bhatt Jaalap ji
Bhatt Keerat ji
Bhatt Bhikha ji
Bhatt Sall ji
Bhatt Bhall ji
Bhatt Nall ji
Bhatt Gayand ji
Bhatt Mathura ji
Bhatt Ball ji
Bhatt Harbans ji

It is said that Guru Gobind Singh and Bhai Mardana are among the authors of Guru Granth Sahib, But some scholars are not agree to it.

All the authors belong to different religions and castes.

The Holy Guru Granth Sahib is given same respect by the Sikhs as would have been given to the Living Prophet. In the Gurdwara (Sikh religious place), it is placed on a dais with a canopy above and is covered with cloths or materials. All Sikhs place an offering as they approach the Holy Guru Granth Sahib, and bow down low on their knees to show their respect.

English Translations of Guru Granth Sahib are available. Max Arthur Macauliffe, Dr.Gopal Singh; Dr. Manmohan Singh etc. had translated Guru Granth Sahib into English.

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The Goal of Marriage

(Amrit Pal Singh ‘Amrit’)

You can enjoy a thing, which is different from you.

You enjoy food, because food is different from you. Food is not the part of your body or mind. It is different thing from you, so you can enjoy it.

You enjoy cloths, because cloths are different from you. Cloths are not part of your body or mind. These are different things from you, so you can enjoy them.

You enjoy flower, because flower is different from you. Flower is not the part of your body or mind. It is different thing from you, so you can enjoy it.

You enjoy your wife or husband (spouse), because your wife or husband is different from you. Your wife or husband is not the part of your body or mind. He or she is different person from you, so you can enjoy him or her.

You can enjoy a thing, which is different from you. You can enjoy honey, because it is different from you. How can you enjoy your own eye? You cannot; because it is a part of your body.

We think everything is different from us. We cannot think that whole universe is one; we are just a part of it. We are not different from it.

If we think, we are different from it, then it is a sin.

If we think, we are different from flower, then it is a sin.

If we think, we are different from our spouse, then it is a sin.

God wants unification (ektava). We will have to achieve the unification (ektava) with God, with our spouse.

If you enjoy your spouse, without attaining unification (ektava) with him/her, you are just making a sin.

When you catch your own hand with your own hand, how do you feel?

Do you feel like sexuality?

No, you do not feel like that, because that hand is a part of your body.

Similarly, if you catch your spouse�s hand, you should not feel that it is somebody else. Think, as it is a part of your own body. It is the unification (ektava) with your spouse, which God wants.

If you touch your spouse, and you feel he/she is part of your own body, then you have attained the unification (ektava). Now you are husband and wife. If not, then you are just enjoying a prostitute.

To attain the unification (ektava) with your spouse is the goal of marriage. If you attained it, you are pass; if not, then you are fail.

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The Sikh Prayer

(Amrit Pal Singh ‘Amrit’)

The prayer is at the center of worship. It is the natural result of religion. It is a ritual form designed to bring one into closer relation to the God. In simple words, we can say that to request something of a divine being is a prayer.

First duty of any human being is to meditate on the God. According to Guru Granth Sahib Ji, “Sarab Dharam meh shreshat Dharam. Har ko Naam jap nirmal karam”. (Of all religions, the best religion is to chant the Name of the Lord and maintain pure conduct). (Sri Guru Granth Sahib Ji, page 266). So, first of all, we remember the God in Sikh prayer. In the beginning, the Sikh Prayer says: -

“Ik Onkar, Waheguru ji ki fateh”. (One Absolute manifest. Victory belongs to the Waheguru).

If we pray before the God, it is obvious we ask for something. Though we pray before the God for something we need, we do not abandon our efforts to get it. When we get it, we think that it has been gotten by our efforts. We start to think that we are victorious. The Sikh prayer makes us remember that the victory we got actually belongs to the God. That is why the Sikh prayer says that the victory belongs to the God, ‘Waheguru ji ki fateh’.

Then the Sikh prayer says: -

“Sri Bhagauti ji sahaaye”. (May the might of the All-powerful help!).

Both of the lines, (Ik Onkar, Waheguru ji ki fateh’ and ‘Sri Bhagauti ji sahaaye’), are ‘mangals’ (ecstasy). In Sri Dasam Granth Sahib, these lines have been used in the beginning of many ‘banis’ (holy hymns). Many Sikh poets have also used these lines in the beginning of their poetic works. Thus, these lines are used as blessings.

The first stanza of the prayer

Then, we say these words in the Sikh prayer: -

“Vaar Sri Bhagauti Ji ki, Paatshaahee 10″.

‘Vaar Sri Bhagauti Ji kee’ is a part of ‘Sri Dasam Granth Sahib Ji’. In most of copies of ‘Sri Dasam Granth Sahib’, it is named as ‘Vaar Sri Durga Ji ki’ instead of ‘Vaar Sri Bhagauti Ji kee’. ‘Vaar Sri Bhagauti Ji kee’ is mostly known as ‘Chandi di vaar’. Thus, this ‘vaar’ has three names, (1) ‘Vaar Sri Bhagauti Ji kee’, (2) ‘Vaar Sri Durga Ji ki’, and (3) ‘Chandi di vaar’.

Word ‘vaar’ belongs to Punjabi language. The ‘vaar’ is a long poem (ballad), which narrates a story of battle. In ‘Vaar Sri Bhagauti Ji kee’, there has been given a story of goddess Durga. In the story, she fights against devils, to help the gods.

So, “Vaar Sri Bhagauti Ji ki” means ’story (ballad) of Durga’s battle’. And ‘Paatshaahee 10′ means the 10th master, Guru Gobind Singh Ji, has written this ‘Vaar’. [number '10' has to be pronounced as 'dasvee{n}]. Thus ‘Paatshaahee 10′ can be translated as ‘the composition of the tenth king’. In first stanza of ‘Vaar Sri Bhagauti Ji kee’, the poet (Guru Gobind Singh Ji) remembers all of his nine Gurus, from Guru Nanak Dev Ji to Guru Tegh Bahadur Ji. This first stanza of ‘Vaar Sri Bhagauti ji ki’ is also the first stanza of the Sikh prayer.

Here is the first stanza: -

“Pritham Bhagautee simar kai (Having first thought of the God), Gur Nanak layee{n} dhyaaye (think of Guru Nanak). Phir Angand Gur, te Amardaas, Ramdaasai hoyee sahaaye (Then, (think of) Guru Angad, (Guru) Amardas, (Guru) Ramdas- may they be our rescuers!). Arjan, Hargobind no, simrau Sri Har Rai (Remember, then, (Guru) Arjan, (Guru) Hargobind and (Guru) Har Rai). Sri Har Krishan dhiyaaeeye, jis dithhey sab dukh jaaye (Meditate then on revered (Guru) Har Krishan, on seeing whom all suffering vanishes). Tegh Bahadur simariye, ghar nau nidh aavai dhaaye (Think then of (Guru) Tegh Bahadur, remembrance of whom brings all nice treasures). Sab thaayee(n) hoye sahaaye (He comes to rescue everywhere).”

“Having first thought of the ‘Bhagauti’ (the God), think of Guru Nanak. Then, (think of) Guru Angad, (Guru) Amardas, (Guru) Ramdas- may they be our rescuers! Remember, then, (Guru) Arjan, (Guru) Hargobind and (Guru) Har Rai. Meditate then on revered (Guru) Har Krishan, on seeing whom all suffering vanishes. Think then of (Guru) Tegh Bahadur, remembrance of whom brings all nice treasures. He comes to rescue everywhere.”

Because this part of Sikh prayer is taken from Sri Dasam Granth Sahib, no one has right to make changes in its text. In ‘Sikh Reht Maryada’, published by SGPC (www.sgpc.net), there has been given a footnote, which says, “�the initial composition with “Pritham Bhagauti�” and the concluding phrases commemcing “Nanak Naam�” must not be altered.

The Khalsa Panth added theses lines in first stanza of the Sikh prayer to remember the 10th Guru: -

“Daswaa{n} Paatshaah, Sri Guru Gobind Singh Ji! Sabh thaayee{n} hoye sahaaye” (The tenth lord, revered Guru Gobind Singh, who comes to rescue everywhere).

These were the ten Gurus of Sikhs. They showed us the right path. They had left their physical bodies, but their holy spirits are still near us. They are still very close to us. We can feel their holy light in Sri Guru Granth Sahib. That is why we say, in the last line of first stanza of Sikh prayer: -

“Dasaa{n} Paatshaaheeyaa{n} dee jot, Sri Guru Granth Sahib ji de path deedar da dhyaan dhar ke, bolo ji Waheguru” (The embodiment of the light of all ten sovereign lordships, the Guru Granth Sahib Ji- think of the sight and reading of it and say, Waheguru).

The second stanza of the prayer

“Panjaa{n} piyaareyaa{n} (five beloved ones) , chauhaa{n} sahibzaadiyaa{n} (four princes), chaaliyaa{n} mukteyaa{n} (forty liberated ones), hathhiyaa{n} (steadfast ones), japiyaa{n} (the constant repearters of the Divine Name), tapiyaa{n} (those given to assiduous devotion), jinha Naam japiyaa (those who repeated the Name), vandd chhakiyaa (shared their fare with others), degh chalaayee (ran free kitchen) , tegh vaahee (wielded the sword), dekh ke ann-dithh keeta (overlooked faults), tinha piyaareyaa{n}, sachiyaariyaa{n} dee kamaayee daa dhyaan dhar ke (meditating on the achievement of the dear and truthful ones), Khalsa ji (O Khalsa), bolo ji Waheguru! (say Waheguru!)”

“Meditating on the achievement of the dear and truthful ones, including the five beloved ones, the four sons of the tenth Guru, forty liberated ones, steadfast ones, constant repeaters of the Divine Name, those given to assiduous devotion, those who repeated the Name, shared their fare with others, ran free kitchen, wielded the sword and overlooked faults and shortcomings, say ‘Waheguru’, O Khalsa”.

This is the second stanza of the Sikh prayer. In this stanza, we remember some of ancient Sikh personalities. First, we remember ‘the five beloved ones’.
Here are their names:

Bhai Dya Singh Ji
Bhai Dharam Singh Ji
Bhai Himmamt Singh Ji
Bhai Mohakam Singh Ji
Bhai Sahib Singh Ji

It was ‘Vaisaakhi’ festival of the year 1699, when Guru Gobind Singh distributed �Khande Da Amrit� publically for the first time. In Sikh history, these first five men are known as ‘Panj Piyaarey’, or ‘the five beloved ones’. They got the right to baptize anyone into the religion. Till now, only ‘the five beloved ones’ have right to baptize.

After remembering the five beloved ones, we remember the four sons of Guru Gobind Singh. Two of them sacrificed their lives in the battlefield of ‘Chamkaur’, a village (now town) in Punjab state of India. The others two were killed brutally by the order of the governor of ‘Sirhind’ (now a district of Punjab state).

Here is the list of names of Guru Gobind Singh’s four sons:

Baba Ajit Singh Ji
Baba Jujhaar Singh Ji
Baba Zoraawar Singh Ji
Baba Fateh Singh Ji

[Word 'Baba' in names is used to show respect. Pronounced as 'baabaa']

Then, we remember ‘Chaali Muktey’ (the forty liberated ones). These forty liberated ones were the men who sacrificed their lives in the battlefield of ‘Mukatsar’, now a city in Punjab. Literary, ‘Mukatsar’ means ‘the pond of salvation’

In the second stanza of the Sikh prayer, we also remember ‘hathheeyaa{n}’ (steadfast ones), ‘japeeyaa{n}’ (constant repeaters of the Divine Name), ‘tapeeyaa{n}’ (those given to assiduous devotion).

Without dedication, we cannot meditate. It is not so easy to give up our bad habits. We need to be steadfast enough to follow the religious code of conduct. Great were those people, who could follow the religious code of conduct successfully. They are our role models. We have to follow them, so we remember them.

It the materialistic world, it is hard to find the people who chant the Divine Name. Such people were there in this world in the past. They are here even right now living in this so-called black age. We have to follow them, so we remember them.

To achieve the goal of unification with the God is not a joke. Though it is possible only by the grace of Guru, too much hard working is needed. Those given to assiduous devotion can get the goal, with the grace of Guru. We have to follow such a people, so we remember them.

We remember those, ‘Jinha Naam japeyaa’ (who repeated the Name). The Name is a sacred thing. The sacred thing makes us sacred. Only the Name of the God can purify our souls. Guru Nanak Dev Ji, the first Guru, has said, “When a cloth is soiled and stained by urine, with a soap it can be washed clean. But when the intellect is stained and polluted by sins, it can only be cleansed by the Name.” (Jap, Sri Guru Granth Sahib, page 4). Because we have to repeat the Name, so people who repeated the Name can be helpful to us. We need their blessings, so we remember them.

Also we remember those, ‘vand chhakeyaa’ (who shared their fare with others). Wherever we see, we find people busy in money making. They do not want to do something else. Though they have enough money, even then they are trying to collect more money. One need only one house to live in, but people are not satisfied with one house. They want many houses. One in the center of a busy city, one in the countryside, one on the mountain and one near the beach. An owner of many houses has no sympathy for a homeless poor. He is not ready to share one of his houses. A business-minded man is ready to throw his wheat into the sea to control market rates, but he will not distribute it into the poor. Such a people have forgotten their duties. They have forgotten the religion. They have forgotten their parents. They have forgotten their children. They have forgotten even themselves.

Such a people are living in this world. They were there in the past too. But there lived such a people too, who shared their fare with others. They were real human. We need to follow them. Such a people are much needed in this era of selfishness. They can be our role models, so we remember them in the Sikh prayer.

Food is major requirement for living beings. We see people dying without food. Great are those people, who provide the needy with food. They are nice people. We remember them, because they could see the God in the needy people.

If needy are not getting even proper food, they are insecure too. A big fish eats small one. A powerful nation attacks on a weaker one and impose a government of his choice. Great are those, who took up the arms in order to defend the weak people. They are respectable to us, so we remember them.

Then, we remember those, who “dekh ke ann-dithh keeta” (overlooked others faults and shortcomings).

So, remembering all of them (the five beloved ones, the four sons of the tenth Guru, the forty librated ones, the steadfast ones, constant repeaters of the Divine Name, those given to assiduous devotion, those who repeated the Name, shared their fare with others, ran free kitchen, wielded the sword and overlooked faults and shortcomings), the Khalsa is asked to say ‘Waheguru’.

The third stanza of the prayer

“Jinha Singhaa{n}, Singhaneeyaa{n} ne” (the male and female members of the Khalsa), Dharam het sees dittey (laid down their lives in the cause of dharma), bandd-bandd kataaye (got their bodies dismemebered bit by bit), khopriyaa{n} luhaayeeyaa{n} (got their skull sawn off), charakhiyaa{n} te charhey (got mounted on spiked wheels), aariyaa{n} naal chiraaye gaye (got their body sawn), Gurdwariyaa{n} dee sewa layee Qurbaaniyaa{n} keeteeyaa{n} (made sacrifices in the service of the Sikh shrines), Dharam nahee{n} haariyaa (did not betray their faith), Sikhi kesaa{n} suaasaa{n} naal nibaahee (sustained their adherence to the Sikh faith with hair up till their last breath), tinha dee kamaayee daa dhayaan dhar ke (meditating on their achievement), Khalsa ji bolo ji ‘Waheguru’! (O Khalsa, say Waheguru!)”.

“Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of dharma (religion and righteousness), got their bodies dismembered bit by bit, got their skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (gurduwaras), did not betray their faith, sustained their adherence to the Sikh faith with hair up till their last breath, say, “Wondrous destroyer of darkness”, O Khalsa.”

‘Dharam’ is Punjabi form of Sanskrit word ‘dharma’. Often, English word ‘religion’ is used to translate it, but ‘dharma’ (or ‘dharam’) is not just ‘religion’. In Sanskrit/Punjabi, it means: (1) the nature of the world, (2) social order, (3) cosmic law, (4) social law, (5) good deed, (6) religion etc. So, when we use word ‘religion’, we should remember all the meanings of Punjabi/Sanskrit word ‘dharma’.

In the third stanza of the Sikh prayer, first of all we remember those ‘Singhs’ (the male members of the ‘Khalsa’) and ‘Singhanis’ (the female members of the ‘Khalsa’), who laid down their lives in the cause of dharma. Literally, ‘Singh’ means lion and ‘Singhni’ means lioness.

One can lay down his/her life fighting ‘dharam-yudh’ (religious-war). The Sikh concept of ‘dharam-yudh’ is entirely different from that of Islamic concept of ‘Jihad’. Jihad is the duty of the Muslims. ‘Dharam-yudh’ is duty of all human beings. Jihad is a war to defend the Islam; the ‘dharam-yudh’ is a war to defend the humanity.

The dharam-yudh is different from the crusade too. The crusade is the war by Christians for the Christianity.

To fight for freedom of own religion and others’ religion is neither Jihad, nor crusade; it is the dharam-yudh. One who fights for his or other religions is called ‘dharam-vir’ (religious warrior). It does not matter whether a ‘dharam-vir’ sacrificed himself in a battlefield or he was killed in the imprisonment of the enemy. Guru Tegh Bahadur, the ninth Guru of the Sikhs, sacrificed himself in the imprisonment, for others. So, he was the ‘dharam-vir’.

We remember those Sikhs, who sacrificed themselves for the ‘dharam’. Some of them were killed brutally. Bhai Mani Singh, a courtier of Guru Gobind Singh, the tenth Guru of the Sikhs, got his body dismembered bit by bit in the city of Lahore (now in Pakistan), when he refused to embrace Islam. He refused to abandon his own religion, the Sikhism, so he is the ‘dharam-vir’. When we say ‘bandd-bandd kataaye’ (got their bodies dismembered bit by bit) in the Sikh prayer, we remember Bhai Mani Singh.

The next words of the prayer are “khopariyaan luhaaiyaan” (got their skulls sawn off). Bhai Taaru Singh got his skull sawn off, when he refused to cut his hair and embrace Islam. We remember the sacrifice of Bhai Taaru Singh, when we say these words “khopariyaan luhaaiyaan” (got their skulls sawn off).

We remember Bhai Subeg Singh and Shahbaaz Singh, when we say these words “charkhiyaan te charhey” (got mounted on spiked wheels). Both of them were got mounted on spiked wheels, when they did not agree to accept Islam.

Bhai Mati Daas got his body sawn, so we remember him by these words “aareyaan naal chiraaye gaye” (got their bodies sawn). Bhai Mati Daas was a minister in the holy court of Guru Tegh Bahadur Sahib, the ninth Guru. He got his body sawn before the eyes of Guru Tegh Bahadur Sahib in the city of Delhi, when he refused to abandon the Sikhism. When he was asked his last wish, he said that he wanted to die seeing Guru Tegh Bahadur’s holy face. His wish was fulfilled. We remember him using these words “aareyaan naal chiraaye gaye” (got their bodies sawn).

Then we remember those, who “Gurdwareyaan di sewa layee Qurbaaniyaa{n} keetiyaa{n}” (made sacrifices in the service of Sikh religious places). While British rule in India, Many Gurdwaras were under control of corrupt ‘mahants’ (Monks). Sikhs agitated to take control of the Gurdwaras in their hands. Many Sikhs were killed in the agitation. At last Sikhs succeeded and the SGPC (Shiromani Gurdwara Prabandhak Committee) came into the existence. We remember those who sacrificed their lives during the agitation by these words “Gurdwareyaan di sewa layee Qurbaaniyaan keetiyaan” (made sacrifices in the service of Sikh religious places).

We also remember those, who “dharam nahi haareyaa” (did not betray their faith) and “Sikhi kesaan suaasaan naal nibaahee” (sustained their adherence to the Sikh faith with sacred unshorn hair up till their last breath).

And in the last line of the third stanza of the Sikh prayer, the Khalsa is asked to say ‘Waheguru’, meditating on the achievement of the martyrs in these words “tina di kamaayee da dhyaan dhar ke, Khalsa ji, bolo ji ‘Waheguru’ (meditating on their achievement, say ‘Waheguru’, O Khalsa!).

The fourth stanza of the prayer

“Panjaa{n} takhtaa{n}, sarbat Gurdwareyaa{n} da dhyaan dhar ke bolo ji ‘Waheguru’.”

(Thinking of the five thrones (seats of religious authority) and all Gurdwaras, say ‘Waheguru’, O Khalsa).

The word ‘takht’ belongs to Persian and Arabic language. It means a ‘throne’, a royal seat. ‘Takhtaa{n}’ is plural form of word ‘takht’.

The Guru is the king of religion, and his seat is considered a throne for his Sikhs. According to the ‘Sikh Reht Maryada’, there are five ‘takhts’ or thrones of the Sikh: -

Sri Akaal Takht Sahib, (in the city of Amritsar, in Punjab state of India)
Takhat Sri Patna Sahib, (in the city of Patna Sahib, in Bihar State)
Takhat Sri Kesgarh Sahib, (in the city of Anandpur Sahib, in Punjab)
Takhat Sri Hazoor Sahib, (in the city of Nanded, in Maharashtra state)
Takhat Sri Damdama Sahib, (in Talwandi Sabo, Punjab).

Before the partition of India and Pakistan in 1947, there were only four ‘takhts’. Sri Damdama Sahib was declared a ‘takht’ by the SGPC after the partition. Takht Sri Patna Sahib and Takht Sri Hazoor Sahib did not, officially, recognize Sri Damdama Sahib as the fifth takht of the Sikh till now.

Many old ‘gutkas’ (the booklets containing the holy hymns) mention only the four ‘takhts’. In his ‘Mahaan Kosh’, Bhai Kahan Singh Nabha describes ‘the Khalsa congregation in the presence of Guru Granth Sahib’ as the fifth ‘takht’ (see entry of word

‘Panj takht’ in ‘Mahaan Kosh’). If we see the third entry of word ‘takht’ in his ‘Mahaan Kosh’, we find that only four ‘takhts’ have been mentioned.

Thus, we come to know that the fifth takht, ‘Takhat Sri Damdama Sahib’, was declared a ‘takht’ after the partition of India and Pakistan. So, according to the ‘Sikh Reht Maryada’, now there are five ‘takhts’.

The five ‘takhts’ have right to punish any Sikh, who committed any default in the observance of the Sikh discipline. Sri Akaal Takht is considered supreme authority in the Sikhism.

In the fourth stanza of the Sikh prayer, we remember all of these five takhts and other Gurdwaras all over the world.

The fifth stanza of the prayer

“Prithmey sarbat Khalsa ji kee ardaas hai ji (Now it is the prayer of the whole Khalsa), sarbat Khalsa jee ko Waheguru, Waheguru, Waheguru chitt aavey (May the whole Khalsa remember the God), chitt aavan kaa sadkaa (and in consequence of such remembrance), sarab such hovey (may total well-being obtain). Jahaa{n}-jahaa{n} Khalsa ji sahib (Wherever there are communities of the Khalsa), tahaa{n}-tahaa{n} rachhchhiya riyaayat (may there be Divine protection and grace), Degh tegh fateh (the victory in ‘the community kitchen’ and in ‘the sword’), Bird kee paij (save the honor of your nature), Panth kee jeet (victory of the Panth), Sri Sahib ji sahaaye (Sri Sahib, the God is helpful), Khalsa ji ke bol baaley (ascendance of the Khalsa), bolo ji ‘Waheguru’ (say Waheguru).”

The English translation by the SGPC has translated it as, “Now it is the prayer of the whole Khalsa, May the conscience of the whole Khalsa be informed by Waheguru, Waheguru, Waheguru, and in consequence of such remembrance, may total well-being obtain. Wherever there are communities of the Khalsa, may there be Divine protection and grace, the ascendance of the supply of needs and of the holy sword, protection of the tradition of grace, victory of the Panth, the succor of the holy sword, ascendance of the Khalsa. Say, O Khalsa ‘Waheguru’.”

In first four stanzas of the Sikh prayer, there is no demand. We only remember our Gurus, martyrs, lovers of the God, our holy religious places etc.

Now, we have some demands. “Prithmey sarbat Khalsa ji kee ardaas hai ji” (first of all, this is the prayer of the whole Khalsa) that “Sarbat Khalsa jee ko Waheguru, Waheguru, Waheguru chitt aavey” (May the whole Khalsa remember the God). We want to remember Waheguru. The Khalsa should always remember the God. Our first duty is to worship the Almighty. That is why we are here in this world.

Next thing we want is “chitt aavan ka sadka (in consequence of remembrance of the God), sarab sukhkh hovey” (May there be total well-being). We want total well-being of the Khalsa, all the comforts for the society. We can obtain ‘total well-being’ only through the worship of the God. We can obtain all the comforts for the society if the Almighty informs the conscience of the whole Khalsa.

What is the comfort? What is the happiness? What is the pleasure? What is the joy?

It is a state of mind.

How can we achieve this state of mind?

The Guru Granth Sahib has its answer. The holy book says, “Jau sukh ko chaahai sada, saran Ram kee leh” (If you desire for pleasure forever, then seek the Sanctuary of the Lord). [Guru Granth Sahib, page 1427].

So, the Khalsa seeks the Sanctuary of the God, and in consequence of the Sanctuary, the total well-being can be obtained.

Then, we pray, “jahaa{n} jahaa{n} Khalsa ji sahib, tahaa{n} tahaa{n} rachhchheyaa riyayat” (Wherever there are communities of the Khalsa, may there be Divine protection and grace).

The Khalsa is not limited in the Punjab or India now. It is everywhere all over the world. We want every member of the Khalsa in the Divine protection. We want the grace of the God for every member of the Khalsa.

Next thing demanded is “degh tegh fateh” (the victory in ‘the community kitchen’ and in ‘the sword’).

‘Degh tegh fateh’ is a very famous slogan of the Khalsa. The word ‘degh’ stands for a big cooking pot. ‘Degh’ is a symbol of the community kitchen. The word ‘Tegh’ means the ’sword’. A sword represents all the weapons. A sword is a symbol of war of weapons. ‘Fateh’ means the victory. Thus, the Khalsa wants to be successful when it makes arrangements for the community kitchen and when it goes into the battlefield.

Food is basic necessity of living beings. No one can live without food. To provide everyone with food is the duty of whole of the society. The Khalsa is a society itself, so the Khalsa runs free kitchen for all.

If we know the reason for creation of the Khalsa, we will be able to understand why the Sikh prayer wants ‘the victory in the battlefield’. What the Khalsa was created for? What was the aim of its creation?

Poet ‘Sainapati’ tells the reason. He was one of the poets in the holy court of Guru Gobind Singh ji, the tenth Guru. In his biography of Guru Gobind Singh ji, he tells that: -

“Asur sanghaarbey ko, durjan ke maarbey ko,
Sankat nivaarbey ko Khalsa banaayo hai”.
(Khalsa has been created to wipe out the devils, to kill the bad ones, and to put aside the crises).
(Sri Gur Sobha, stanza 130)

If the Khalsa has been created to kill the bad ones, then it is obvious that a Sikh prays for victory. It is not his victory; it is God’s victory, as mentioned in the beginning of the Sikh prayer ‘Waheguru ji ki fateh’ (victory belongs to the God).

The next words of the prayer are “Bird ki paij”. These lines have been translated as ‘protection of the tradition of grace’, in the English version of ‘Sikh Reht Maryada’, published by the SGPC.

‘Bird’ means ‘nature’. ‘Ki’ means ‘of’. And ‘paij’ means ‘honor’ or ‘reputation’ or ‘fame’.

The word ‘bird’ has been used in the Guru Granth Sahib: -

“Jo saran aavai, tis kanthh laavai, eh BIRD suaami sanda” (He lovingly embraces whoever comes to His Sanctuary – this is the NATURE of the Master).
(Sri Guru Granth Sahib, page 544).

Thus, by using the words ‘Bird ki paij’, we pray, ‘O God! Save the honor of your nature’. What is His nature? ‘Jo saran aavai, tis kanthh laavai’ (He lovingly embraces whoever comes to His sanctuary); it is His nature. So, actually we are praying, “O God! Do embrace whoever comes to your sanctuary”.

The next words are ‘Panth ki jeet’ (the victory of Panth). ‘Panth’ means the path and this word has been used for the Khalsa, in the Sikh literature.

The victory belongs to the God (Waheguru ji ki fateh), according to the beginning words of the Sikh prayer. The Sikh slogan says that the Khalsa belongs to the God (Waheguru ji ka Khalsa). So, it is understandable that a victory by the Khalsa is actually a victory of the God. Thus, ‘Panth ki jeet’ (the victory of Panth/Khalsa) is actually ‘Waheguru ji ki fateh’ (the victory of the God). If ‘A’ belongs to ‘B’, and ‘B’ belongs to ‘C’, then we can say that ‘A’ belongs to ‘C’. The word ‘jeet’ is Hindi word and ‘fateh’ belongs to Arabic language. Both of the words have same meaning, ‘victory’.

Then we say next words in the prayer, “Sri Sahib ji sahaaye” (the God is helpful).

The words ‘Sri Sahib ji’ have been used for both, the sword and the God, same as word ‘Bhagauti’. ‘Sahaaye’ is Brijbhasha’s word. It is synonymous of Hindi/Punjabi word ’sahaayak’ (helpful). ‘Sri Sahib ji sahaaye’ means ‘Sri sahib ji mere sahaayak hain’ (the God is my helper) or (the God is helpful to me).

Then we pray for “Khalsa ji ke bol baley” (dominance of the Khalsa). And at last, in this fifth stanza, we say, “Bolo ji, Waheguru” (say ‘Waheguru’).

The sixth stanza of the prayer

“Sikhaa{n} noo Sikhee daan (Grant to Sikhs; the gift of discipleship), kes daan (the gift of hair), reht daan (the gift of discipline), bibek daan (the gift of sense of discrimination), visaah daan (the gift of trust), bharosa daan (the gift of confidence), daanaa{n} sir daan (the supreme gift of all gifts), Naam daan (the gift of the Name), Sri Amritsar jee ke ishnaan (bath in the holy pond of Amritsar), chaukiyaa{n} (Hymns-singing parties), jhandey (the flags), bungey (the boarding schools), jugo-jug atal (indestructible for the ages), Dharam kaa jaikaar (May the Dharma prevail!), bolo ji Waheguru (say Waheguru)”.

“Grant to Sikhs; the gift of discipleship, the gift of hair, the gift of discipline, the gift of sense of discrimination, the gift of trust, the gift of confidence and the supreme gift of all gifts, the gift of the Name. (May Sikhs) bath in the holy pond of Amritsar. Hymns-singing parties, the flags, and the boarding schools remain indestructible for the ages. May the Dharma prevail! Say ‘Waheguru’.”

We want some other gifts to all the Sikh people. We want the gift of ‘discipleship’. It is not easy to be a Sikh.

We want the gift of hair. It means that we want to keep our hair uncut. Many Sikhs were killed because they refused to cut their cut.

We also want the gift of the discipline of the faith. It means we want to follow the code of conduct. Guru Granth Sahib is the main source of the Sikh code of conduct. Here the word ‘reht’ means ‘living according to Gurus’ instructions’. Guru Granth Sahib itself is a collection of Guru’s instructions. Thus, when we want the gift of ‘reht’, actually we are demanding the gift of living according to Guru’s instructions.

Then we ask for ‘bibek daan’ (the gift of sense of discrimination). In our daily life, we need the sense of discrimination. We must have the sense to judge the things whether they are good or bad. We must have the sense of discrimination so that we could know what we are going to do is good or not. To follow the Guru’s instructions is the Sikhi (discipleship), and knowing what is good or bad according to the Sikhi is ‘bibek’. ‘Bibek’ is much-needed gift to remain a true Sikh.

We need ‘visaah daan’ (the gift of trust). We need ‘bharosa daan’ (the gift of confidence).

Then we ask for ‘daanaa{n} sir daan Naam daan’ (the gift of the gifts, the Name). The Name of the God is perfect donation one can get. Guru Granth Sahib says, “Naam hamaarai pooran daan” (The Name is my perfect donation of charity) (Guru Granth Sahib, page 1145).

Gurbani says, “Dhanwantey seyee pardhaan. Nanak jaa kai Naam nidhaan” (Only those are wealthy and supreme, O Nanak, who have the treasure of the Name). (Guru Granth Sahib, page 1144).

So, for a Sikh the Name of the God is the biggest donation or gift; that is why he asks the God to donate it.

‘Amritsar’ is considered a sacred pond of the Sikh people. It is situated in the city of Amritsar. In the Sikh prayer, we say, “Sri Amritsar ji de ishnaan” (bath in Amritsar).

Sometime people ask why the Sikh prayer demands for a bath in Amritsar, when the Gurbani criticizes those who go to sacred bath in religious places.

That is true. The Guru Granth Sahib says, “Naavan challey tirathhee{n}, mann khotey tann chor. Ik bhao lathee naateyaa{n} duyee bha charhiyas hor”. (Guru Granth Sahib, page 789).

But the lines given in the Sikh prayer (“Sri Amritsar ji de ishnaan”, bath in Amritsar) have historical value. There was the time, when Sikhs were not allowed to take bath into the holy pond, especially when ‘Massa Rangharh’ was the local ruler of ‘pargana’ (sub-division) of Amritsar. He started to stay in Sri Darbar Sahib, a beautiful shrine constructed in the center of the holy pond of Amritsar. Prostitutes used to dance in the holy shrine. Sikhs wanted to visit their holy shrine, but they were not allowed. It was then this words were added into the Sikh prayer. These words remained in the prayer, because they make us remember the bad time, when we were not allowed even to see our holy shrine.

(Bhai Sukh Singh and Mehtab Singh, two Sikh warriors, killed Massa Rangharh, the local ruler of Amritsar, in near about 1720).

Words ‘chaukiyaa{n}’ indicate the hymns-singing parties, especially in the holy shrine of Amritsar. The word ‘chaukee’ (singular form of ‘chaukiyaa{n}’) was used to indicate a hymns-singing party. ‘Chau’ means four. Because there were traditionally four people in a party, so it was called ‘chaukee’ (the group of four). It will be interesting to know that a police post was also called ‘chaukee’, because there were, often, four people in a police post. In Punjab, people still call it ‘chaukee’.

The fifth Guru, Guru Arjan Dev ji, started the tradition of ‘chaukiyaa{n}’. There were four ‘chaukees’ (singular: -’chaukee’). Here is the list of four ‘chaukees’: –

‘Chaukee vaar Aasa’, before the sunrise
‘Charan kawal dee chaukee’ after the sunrise
‘Sodar dee chaukee’, after the sunset
‘Kalyaan dee chaukee’, in night.

We also remember ‘jhandey’ (the flags). A flag is a sign of sovereignty. A flag declares the freedom of its nation. Khalsa is not ready to live under others rule. It means Khalsa cannot be made slave. The Khalsa is either a free, or a rebel. In the Guru Granth Sahib, we find these words, “Fareeda, baar praayeai baisna, Saanyee mujhey na deh. Je too eivai rakhsee, jio sareeroh leh” (Fareed says, O Lord, do not make me sit at another’s door. If this is the way you are going to keep me, then go ahead and take the life out of my body). (Guru Granth Sahib, page 1380).

The word ‘bungey’ in the Sikh prayer has been used for traditional boarding schools. ‘Bungey’ is the plural form. Its singular form is ‘bungaa’. Bungaas were traditional boarding schools, where the Sikh students used to get their religious as well as other education. ‘Ramgarhiyaa{n} daa bungaa’ (boarding school of Ramgarh-people) is still there near Sri Darbar Sahib, Amritsar. [Though word Ramgarhiya now is used for a particular caste in Punjab, but actually it indicated a person living in Ramgarh, an old fortress near Amritsar].

“Jugo-jugo atal” (indestructible for the ages), these are next words of our prayer. The Khalsa wants ‘chaukiyaa{n}’ (the hymns-singing parties), ‘jhandey’ (flags) and ‘bungey’ (boarding schools) to be indestructible for the ages.

Next words are ‘Dharam kaa jaikaar’ (May the dharma prevail!). ‘Dharma’ is righteousness. ‘Dharma’ is goodness. Thus, we pray that the ‘dharma’ prevail over ‘adharma’ (what is wrong).

Once again, we say in the prayer, ‘Bolo ji Waheguru’ (say Waheguru)’.

The seventh stanza of the prayer

There is one more demand for whole of the Sikh people, “Sikhaa{n} da mann neeva{n}, matt uchchee, matt daa raakhaa aap Waheguru” (May the Khalsa be imbued with humility and high wisdom! May the God be protector of its wisdom!).

The eighth stanza of the prayer

“Hey Akaal Purkh (O Immortal being), apney Panth dey sada shaayee daataar jeeo! (always helpful to your Panth!) Sri Nankaana Sahib te hor Gurdwareyaa{n} Gurdhaamaa{n} dey (Sri Nankaana Sahib and other Gurdwaras and places of the Guru), jinhaa{n} to{n} Panth noo vichhorheyaa gya hai (from which the Panth has been separated), khulley darshan deedaar te sewa sambhaal daa daan Khalsa ji noo bakhsho (bestow on the Khalsa the beneficence of unobstructed visit to and free management)”.

(O Immortal being, always helpful to your Panth [the Khalsa]! bestow on the Khalsa the beneficence of unobstructed visit to and free management of Sri Nankaana Sahib and other Gurdwaras and places of the Guru from which the Panth has been separated).

After the partition of India and Pakistan in the year of 1947, most of the Sikh people decided to live in India. Many Sikhs living in Pakistan came to India in and after 1947. But the Sikh people could not forget their holy places, like Gurdwara Sri Nankaana Sahib, in Pakistan. So, after 1947, this eighth stanza was added in the Sikh prayer.

Sikhs living in Pakistan do not use this stanza in their prayer, because they have not been separated from Gurdwara Nankaana Sahib etc. They feel that they have been separated from Gurdwaras in India instead.

Now, the Khalsa Panth is not limited only in Punjab or India. Sikhs live in every corner of the world. To visit any Gurdwara in India is as difficult/easy as visiting any Gurdwara in Pakistan for a British or an American Sikh.

Only Sikhs living in Punjab or India are not the Panth. They are only a part of it.

The concluding part of the prayer

“Hey nimaaneyaa{n} dey maan (O the honor of the humble), nitaaneyaa{n} dey taan (the strength of the weak), nioteyaa{n} dee ot (aid unto whose who have none to rely on), sachchey pita (True Father), Waheguru! (The God!) Aap dey huzoor �� dee ardaas hai ji (we humbly render to you��..)”.

(O the honor of the humble, the strength of the weak, aid unto whose who have none to rely on, True Father, The God! we humbly render to you��..).

In the blank space given above, we mention the name of the scriptural composition that has been recited or, in appropriate terms, the object for which the congregation has been held.

“Akhkhar vaadha ghaata bhul chuk maaf karnee”. (Pardon any impermissible accretions, omissions, errors, and mistakes).

“Sarbat dey kaaraj raas karney”. (Fulfill the purposes of all).

“Seyee piyaarey mel” (Grant us the association of those dear ones), “jinha mileyaa{n} tera Naam chitt aavey” (on meeting whom one is reminded of Your Name).

(Grant us the association of those dear ones, on meeting whom one is reminded of Your Name).

“Nanak Naam charhdee kala. Tere bhaaney sarbat da bhala”.

(O Nanak, may the Name be ever in ascendance! In Your will may the good of all prevail!).

On the conclusion of the Prayer, the entire congregation participating in the Prayer genuflects before the revered Guru Granth Sahib. Then it again stands up and calls out “Waheguru ji ka Khalsa. Waheguru ji kee fateh” (the Khalsa is of the God. The victory is of the God).

Then the man doing prayer raises the slogan “Boley so nihaal” (whosoever says will be blessed). In reply the congregation says loudly “Sat Sri Akaal” (The Immortal is the reality).

(Whosoever says will be blessed; ‘The Immortal is the reality’).

Once again, the whole of the congregation says “Waheguru ji ka Khalsa. Waheguru ji kee fateh” (the Khalsa is of the God. The victory is of the God).

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The Definition of Sikh

(Amrit Pal Singh ‘Amrit’)

In the ‘Sikh Rahat Maryada’, a definition of a Sikh has been given. The ‘Shiromani Gurdwara Parbandhak Committee’ has published its English Translation also.

According to the translation, this is the definition of Sikh: -

“Any human being, who faithfully believes in: -
(1) One immortal Being,
(2) Ten Gurus, from Guru Nanak Dev to Guru Gobind Singh,
(3) The Guru Granth Sahib,
(4) The utterances and teachings of the ten Gurus and
(5) The baptism bequeathed by the tenth Guru,
And who does not owe allegiance to any other religion, is a Sikh.”

Habitually, we pay no attention to the deep meanings of a simple definition. In the definition of Sikh, ‘Sikh Rahat Maryada’ has made every point clearer. Even then, sometime we see people in confusion about the definition of Sikh.

The points given in the ‘Sikh Rahat Maryada’ published by Shiromani Gurdwara Prabandhak Committee have been discussed in this article.

In original Punjabi script of ‘Sikh Rahat Maryada’, words ‘istree jaan purash’ (woman or man) have been used. So, it is clear, according to ‘Sikh Rahat Maryada’ that the word ‘Sikh’ is used for both (male and female). In old Sikh texts, the word ‘Sikhni’ has been used for a Sikh woman, same as the word ‘Singhni’ is often used for an Amritdhari woman now-a-days.

The ‘Sikh Rahat Maryada’ too has used the word ‘Sikhni’ for a Sikh woman (see the second point of the portion describing ‘Sadharan Path’ and the first point of the portion ‘Anand sanskar’). Although grammatically the word ‘Sikh’ is a masculine form and ‘Sikhni’ is a feminine, in practical this word ‘Sikh’ is used for both of genders.

The first characteristic of a Sikh is that he/she believes in the God. An atheist can never be a Sikh. The word ‘Sikh’ has also been used in ancient Buddhist scriptures for Buddhists. The Buddhists are believed to be atheists. But according to ‘Sikh Rahat Maryada’, a Sikh in ‘Gurmat’ (Guruism) believes in the God. This is his/her first characteristic. It is impossible to think of a nonbeliever Sikh. If we go deep into this point, we can reach the conclusion that a Sikh cannot join such a political/social/cultural organization, which promotes atheism. A Sikh has been ordered to preach theism: -

“Aap japo avrah Naam japaavoh.” (Chant the Naam yourself, and inspire others to chant it as well).
(Sri Sukhmani Sahib, Sri Guru Granth Sahib, page 289).

Grammatically, the word ‘Sikh’ stands for disciple. It is often translated into ’student’ as well. Actually the word ‘Sikh’ is derived from the Sanskrit word ‘Shishya’ (disciple). This word has been used in this meaning in Guru Granth Sahib as well. For example, “Kabeer Sikh saakha bahutey keeye, Kesho keeyo naa meet.” (Kabeer! you have made many students and disciples, but you have not made God your friend). (Guru Granth Sahib, page 1369). So, we see that the word ‘Sikh’ has in general been used for any disciple of any Guru in old scriptures, including Guru Granth Sahib Ji.

To differentiate from others, another characteristic of a ‘Sikh’ has been given in the ‘Sikh Rahat Maryada’.

A Sikh is a person who believes in ten Gurus, (from Guru Nanak Dev Ji to Guru Gobind Singh) and Guru Granth Sahib Ji. Now the word ‘Sikh’ becomes a proper noun. For us, the word ‘Sikh’ means ‘a Sikh of Guru Nanak-Guru Gobind Singh-Guru Granth Sahib’. Now for the entire world, the word ‘Sikh’ means ‘a Sikh of Guru Nanak-Guru Gobind Singh-Guru Granth Sahib’. ‘A Sikh of Gautam Buddha’ is a ‘Buddhist’. ‘A Sikh of Kabeer’ is ‘Kabeer Panthee’. But ‘a Sikh of Guru Nanak-Gobind Singh-Guru Granth Sahib’ is ‘the Sikh’. No need to know what old dictionaries say about the word ‘Sikh’.

Many people tried to preach their own ideas under the name of Gurmat (Guruism). They tried to use word ‘Sikh’ for their followers, but in vain. Some of them are now known as ‘Nirankaris’. Some of them are now known as ‘Naamdharis’. They can call themselves ‘Nirankaris’ (even ‘Nirankari-sikh’) and ‘Namdharis’ (even ‘Naamdhari-sikh’), but not just ‘Sikh’; because a ‘Sikh’ means a ‘Sikh of Guru Nanak-Gobind Singh-Guru Granth’. This is the point one must understand.

‘Sikh Rahat Maryada’ makes another point. A Sikh is a person, who believes in ‘Sri Guru Granth Sahib’. The word ‘Guru’ is very important. It is ‘Sri Guru Granth Sahib’, not just ‘Granth Sahib’. It means that a Sikh is a person who accepts this ‘Granth’ (book) his ‘Guru’.
There is not any other Guru for him/her. He/she does not accept any other living human being his/her Guru. If someone does so, he/she has the right to, but one thing is certain that he/she is not a ‘Sikh’ as maintained by the definition given by ‘Sikh Rahat Maryada’. Thus, ‘Sikh Rahat Maryada’ points out that a ‘Sikh’ does not accept any living human being his/her Guru. Only Sri Guru Granth Sahib is Guru of a Sikh.

A Sikh obeys the sacred hymns of Guru Granth Sahib Ji. However there are holy hymns of Guru Gobind Singh Ji, which are not included in Guru Granth Sahib Ji. So, ‘Sikh Rahat Maryada’ makes a point that a Sikh obeys the sacred hymns of ten Gurus. Thus, a Sikh is a person who believes in Gurbani (holy hymns of ten Gurus), whether it is written in Guru Granth Sahib, or not. (The 6th, 7th and 8th Gurus did not write Gurbani. The sacred hymns of Guru Gobind Singh Ji are not included in Sri Guru Granth Sahib).

A Sikh also believes in the ‘Amrit by the tenth Guru’. (’Sikh Rahat Maryada’ also describes how this ‘Amrit’ is prepared). Only ‘the five beloved ones’ have the right to baptize (to distribute Amrit to) anyone.

Other characteristic of a Sikh is that he/she does not owe allegiance to any other religion.
When we say that a Sikh does not owe allegiance to any other religion, it does not mean that he/she does not respect other religions. In fact, a Sikh respects all religions. A Sikh always remembers that there are sacred hymns of Muslims, Brahmans and others in Sri Guru Granth Sahib, and Sri Guru Granth Sahib is his/her Guru. Thus, it is absolutely natural that a Sikh respects all religions.

Thus, according to ‘Sikh Rahat Maryada’ published by Shiromani Gurdwara Prabandhak Committee, “any male or female, who believes in One Immortal Being, ten Gurus (from Sri Guru Nanak Dev Ji to Sri Guru Gobind Singh Sahib), Sri Guru Granth Sahib and the sacred hymns and teaching of the ten Gurus, and tenth Guru’s Amrit; and who does not owe allegiance to any other religion, is a Sikh”.

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Fearless Spiritually Wise

(Amrit Pal Singh ‘Amrit’)

“One who does not frighten anyone, and who is not afraid of anyone else – says Nanak, listen (O my) mind; call him ‘Gyani‘ (spiritually wise).” (16)
(Guru Granth Sahib Ji, p. 1427).

What a beautiful thought this is! These lines have been taken from ‘Slok Mehla 9, Guru Granth Sahib Ji, p. 1427′. Guru Teg Bahadur Sahib Ji, who sacrificed himself for others, wrote these lines.

A gursikh does not frighten anyone. This is the virtue of a brave man. A brave man uses its bravery when needed. A brave man shows his bravery in the battlefield. A brave man shows his bravery to defend the poor and the weak people. A brave man shows his bravery to destroy cruel and bad elements.

A soldier is considered a brave man. He defends his county. He serves his nation. He saves his people. His dress is sacred to him. He is true son of his country. He is there on the border, so enemy does not dare to attack. That is why people show respect for him.

But, we often hear about misdeeds of soldiers of various countries. When an army goes to other country, it does not think itself the defender sometime. Sometime an army from another country becomes cruel to the ordinary people. It kills innocent people. The news of rapes and loot often come to hear.

Army sometime becomes cruel for its people too. History has seen such times, when an army became the ruler of its own country. The army killed its innocent people in many countries.

A soldier is considered a cruel person. He is given such a training, which makes him cruel. He is being paid to kill. Governments spend much money to prepare its army men to kill others without hesitation. A soldier is there to obey his officers. If his officer orders him to kill, he has to kill. No other way. If he does not obey, he has to face the court marshal.

The governments decide to attack other countries. A soldier has to attack. He has to obey. He cannot think whether this order is right or not. He cannot think whether it is against humanity or not. He cannot think whether this attack would kill innocent men, women and children or not. Thought it is obvious that the war kills innocent people in every situation.

Not only an army man kills innocent people. Some other people are there to kill innocent men, women and children. Some other people are there, who love to shed blood for no reason, though they think they are serving their group or religion. They are not any government’s worker, although sometime a few governments support them unofficially. Such persons are called ‘terrorist’.

Who is ‘terrorist’? What is the definition of a ‘terrorist’? Why are they called terrorists?

Who uses ‘terror’ as his weapon, is a ‘terrorist’. They are called ‘terrorists’ because they use ‘terror’ to get their goal, whatever it is.

How the ‘terrorism’ works? A terrorist orders people to do whatever he wants. If he is obeyed then it is okay, otherwise he would punish them. Otherwise he would kill them. Otherwise he would rob them. Otherwise he would not allow them to follow their religions. Otherwise he would attack on their religious places. Otherwise he would kill innocent passengers. Otherwise he would hi-jack aeroplanes. Sometime, a terrorist just makes people afraid. It is possible that he has not any deadly weapon. Even then he gets his job done by a mere threat.

A soldier, who is out of the right way, uses ‘terror’ too. A soldier, who is out of the right way, cannot rule without ‘terror’. He is not elected to any government body. He is not being paid to run a government. Actually, he is supposed to defend his nation and people. But he pretends to be a constitutional authority. To keep himself in power he uses ‘terror’. He says indirectly to people, “Obey me, otherwise you would be sent to jail. Otherwise you would be declared ‘anti-national’. Otherwise You would be hanged.”

Thus, a soldier, who is out of the right way, and a terrorist, both use ‘terror’ as their weapon. What is difference between them? Not any notable difference. First wears a particular dress, second often not. First is paid by the government, second is (often) not. To differentiate them, first is called ’state terrorist’, second is called just ‘terrorist’.

Both do frighten innocent people. Both are harmful to the humanity. Both use ‘terror’ to get their goal, whatever it is.

But if they do frighten others, they are afraid too. A soldier, who is out of the right way, is afraid of being killed by his own men, who want to take his place. He is afraid of international court of justice. A terrorist is afraid of the police. He is afraid of the state. Even, he is afraid of the people, who can kill him when they would see water running over their heads.

So, it is clear that he, who makes other people afraid, is afraid himself too. If someone frightens others, he has to be afraid of others.

But there is a person, who does not frighten anyone, and who is not afraid of anyone else. He is not an ordinary soldier. He does not use ‘terror’ as his weapon. He does not make other people afraid of him. He cannot be afraid either.

Who is he? Guru Teg Bahadur Sahib Ji calls him “Gyani” (spiritually wise).

Only man, who does not threaten anyone and who is not afraid of anyone else, is ‘Gyani‘ (spiritually wise). It is true. We should try to be ‘Gyani‘, because it is the only way to live secure. Otherwise, no one else can make us feel secure mentally.

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Kirpan Da Amrit (The Nectar Of Sword)

(Amrit Pal Singh ‘Amrit’)

The Sikh Religion is like a school. The Guru Granth Sahib Ji is the principal and the only teacher in this school.

Though anyone can take free lessons from the Holy Sri Guru Granth Sahib, the certified students learn more quickly, because they are the regular students. The regular students attend their classes. They take daily lessons.

Every school has an admission system. Most of the schools publish an admission form. If someone wants to get admission, he has to fill up the form and submit it in the office. He has to appear in an interview. The interviewer asks some question and if he is satisfied, he admits the interviewee into his school.

The school of Sikh Religion has its own procedure of admission. If someone wants to get admission into this school, he/she has to follow the procedure. He/she will have to appear for an interview. The ‘Panj Piyare’ (five beloved ones) are the interviewers in this school. The seeker of admission appears before them. They ask him/her some questions. If they are satisfied, they tell the rules of the school. If the seeker is ready to follow the rules, he/she can get the admission. But the procedure of admission is not completed yet.

The five beloved ones prepare the ‘Amrit’, the nectar. This nectar is prepared and distributed to the seeker in a ceremony, which is called ‘Amrit Sanchar’. The nectar is prepared in an iron bowl. The five beloved ones sit around it. Clean water and sweet puffs are put in the iron bowl. The five beloved ones recite the Gurbani (Jap ji, Jaap sahib, Swayyas, Chaupayee and Anand Sahib) one by one and keep stirring the water with a ‘khanda’ (double-edged sword). This is the Sikh baptism.

Because this nectar is prepared using the ‘khanda’, so it is called ‘Khande Da Amrit’ (the nectar of double-edged sword). It is also called ‘Khande Dee Pahul’, ‘Pahul Khandedhaar’ and ‘Khandedhaar Pahul’. This ‘Khande Da Amrit’ is distributed to every man and woman, who wants to get the admission into the Holy school of Sikh Religion, who wants to be the Sikh of Sri Guru Granth Sahib.

When some people visit Takht Sri Hazoor Sahib, they find that the women are baptized by the kirpan (sword) instead of ‘khanda’ during ‘Amrit Sanchar’. While baptizing the women, only Jap Ji Sahib, few stanzas from Jaap Sahib, and six stanzas from Anand Sahib is read. Only one beloved one (Panj Piyara) prepares the Amrit. This Amrit is called ‘Kirpan Da Amrit’.

Here, I want to make it clear that there are two types of ‘Kirpan Da Amrit’. One is distributed to the women while baptism. Other is distributed to newborn baby. The ‘Kirpan Da Amrit’ distributed to newborn baby is not considered a baptism. It is distributed so that the parents can eat with their babies in a same utensil. It is considered a religious ritual.

The distribution of ‘Kirpan Da Amrit’ to newborn is a very old tradition in some Gursikh Families. An Amritdhari person recites Sri Jap Ji Sahib and prepares the nectar in an iron bowl with a sword. (Some people recite only first five stanzas of Sri Jap Ji Sahib). Then he put some drops of it into the mouth of newborn using the sword as a spoon. My Nana Ji (the father of mother) himself prepared ‘Kirpan Da Amrit’, when I was born. I was distributed ‘Kirpan Da Amrit’ by my Nana Ji himself. It is an old tradition in our families and still kept alive. I do not find anything wrong in this tradition.

Distributing this Amrit to newborn is not the baptism. When the child grows, it has to take ‘Khande Da Amrit’. I was distributed ‘Kirpan Da Amrit’ when I was born, but later I was baptized through ‘Khande Da Amrit’.

Now, let us discuss about the ‘Kirpan Da Amrit’ as a baptism for the women.

I am a Hazoori Singh (often called Hazooriya). I tasted the holy nectar (Amrit) at Takht Sri Hazoor Sahib. I myself saw that the women were baptized by a single beloved one. He prepared the nectar by a small sword. Though, it is said that Jap Ji, few stanzas from Jaap Sahib, and six stanzas from Anand Sahib is read while preparing ‘Kirpan Da Amrit’; it is possible that only the Jap Ji Sahib is read practically.

The people want to know what is its history. They want to know what is the logic behind it to baptize the women by kirpan instead of khanda.

I think that the book ‘Sri Hazoori Maryada Prabodh’ represents the views of the people, who support ‘Kirpan Da Amrit’ for women.

‘Sri Hazoori Maryada Prabodh’ is written by Singh Sahib Joginder Singh ji, the then Jathedar of Takht Sachkhand Abichal Nagar Hazoor Sahib (He died some years ago). It was written and published in 1967. I used its first edition while giving references.

In this book, the topic ‘Kirpan Da Amrit Maayeeyaan Noon’ (the nectar of sword for women) has been discussed (from page 235 to page 246).

Singh Sahib Joginder Singh ji has given a reference to a book ‘Khalsa Dharam Shashtar’. Singh Sahib Joginder Singh wrote that according to ‘Khalsa Dharam Shashtar’, it is an old tradition to distribute ‘Kirpan Da Amrit’ to the woman. At the beginning, only ‘Charan Pahul’ (the water, which is used to wash the feet of Guru) was allowed for women. But some Amritdhari (who tasted the nectar) men do not eat the food, which is cooked by non-Amritdhari, so it was thought that women should be distributed ‘Kirpan Da Amrit’. The other reason given in the book is that without ‘Kirpan Da Amrit’, the women cannot get useful ideas to help their warrior husbands. This was the reason to distribute ‘Kirpan Da Amrit’ to the women.

Actually, the writer of ‘Khalsa Dharam Shashtar’ is trying to say that even ‘Kirpan Da Amrit’ was not allowed for the women. The ‘Charan Pahul’ was the valid baptism for them.

The writer did not tell that if ‘Charan Pahul’ was the valid baptism for the women, then who started the ‘Kirpan Da Amrit’. He did not tell whether eating the food, which is cooked only by an Amritdhari, is based on the Gurbani or not. He did not tell whether such Amritdhari persons take the medicines prepared by non-Amritdhari people or not.

It is the accepted fact that after March 30, 1699 A.D., when ‘Khalsa Panth’ was created, Guru Gobind Singh did not distribute anyone his ‘Charan Pahul’. ‘Khande Da Amrit’ was a substitute for the ‘Charan Pahul’. How was it possible that the women were still being baptized through ‘Charan Pahul’? If someone still persists, he should tell that whose ‘feet’ were being washed to prepare ‘Charan Pahul’ after Guru Gobind Singh left his physical body.

So, it is wrong to say that ‘Charan Pahul’ was a valid baptism even after the creation of Khalsa Panth or after 1708 A.D. (when Guru Gobind Singh left his physical body).

According to the writer of ‘Khalsa Dharam Shashtar’, it is the God’s will that there is difference in physical structure of men and women. There is difference in gents-jewellery and ladies-jewellery. There is difference in their activities, like the birth of child etc. So, there is difference in men’s nectar and women’s nectar.

I think this is not less than a joke. The Amrit is not jewellery. It has to do nothing with physical structure. The Amrit is a necessity to get admission into the School of Guru.

If oxygen is needed for physical body, the Amrit is needed for spiritual body. We cannot live physically without oxygen; we cannot live spiritually without the nectar. The physical body needs the water; the spiritual body needs the nectar. It does not make any difference if one has not any jewellery.

The differences in physical structure do not make much difference. The men and the women take birth in a same way. Both of them die in a same way. Both of them fall ill in a same way. Both of them laugh in a same way. Both of them weep in a same way. Why is there a different way to prepare the Amrit?

The men and the women drink the same water. Both of them use the same air to breath. Both of them eat the same food. Both of them take the same medicine when they fall ill. Why do they need different Amrits (nectars)?

The writer says that the Amritdhari men keep the ‘Khanda and Kirpan’ on their heads. He says that the ‘Khanda’ and the ‘Kirpan’ is a pair, as a male and a female are a couple. I think the writer is talking about the ‘Khanda Kirpan’, which is like a badge.

Here I want to say that all the Amritdhari men do not keep ‘Khanda and Kirpan’ (a kind of badge) on their turbans. Secondly, there are not only ‘Khanda’ and ‘Kirpan’ in that badge, but there is also a ‘Chakar’ (a round shaped weapon). If the ‘Khanda’ represents a male and ‘Kirpan’ represents a female, then what about the ‘Chakar’? Whom does the ‘Chakar’ represent? And also, there are two swords in that badge. Does it mean a male should have two females? A ‘Khanda’ and two swords do not make a pair. And there is a ‘Chakar’ also.

The writer has given a reference to ‘Rahatnama Bhayee Chaupa Singh Ji. In reply to this, I would like to say that the ‘Rahatnamas’ are not the Gurbani. There are many things in the ‘Rahatnamas’, which cannot be accepted. Interestingly, S. Kartar Singh Khalsa, Jatha Bhindran (Mehta) quoted Bhayee Chaupa Singh differently, “Jo Sikh, Sikhani Noo Khande Dee Pahul Na Deve, So Tankhahiya” (The Sikh, who does not give ‘Khande Dee Pahul’ to Sikhani (Sikh-woman), is a culprit). (See: ‘Khalsa Jeevan and Gurmat Rahat Maryada’ written by Sant Kartar Singh Khalsa, Jatha Bhindran (Mehta), page 180, edition 1977). Thus, there is adulteration in the ‘Rahatnama’.

The writer says sarcastically that he, who supports ‘Khande Da Amrit’ to women, should pray before the God to transform a woman into a man.

There is no need to pray for such a transformation. It is the God’s own will that some are men and some are women. He has the power to transform the women into men and the men into women. The Gurbani says, “Naaree Te Jo Purakh Karaavai, Purakhan Te Jo Naaree. Kaho Kabeer Saadhoo Ko Pritam, Tis Moorat Balehaaree” (He, the God, who transforms the woman into a man and the men into women, says Kabeer, is beloved of the Saints. I am a sacrifice to His image). (Sri Guru Granth Sahib, page 1252).

There is another ridiculous argument against ‘Khande Da Amrit’ to women. The writers says that if a woman remains a woman, remains a wife and becomes pregnant as usual even after taking ‘Khande Da Amrit’, then what is the use of ‘Khande Da Amrit’.

A man remains a man and a woman remains a woman even after taking ‘Khande Da Amrit’. If ‘Khande Da Amrit’ does not transform a male into a woman, then how can someone expect a woman to be transformed into a man?

If we follow the Gurbani, ‘Khande Da Amrit’ can transform us into angels without any delay, “Balehaaree Gur Aapne, Diohaarhee Sad Vaar. Jin Maanas Te Devte Keeye, Karat Naa Laagee Vaar” (I am a sacrifice to my Guru a hundred times a day, who made angels out of human beings, and it was done without any delay). (Sri Guru Granth Sahib, page 462).

In 1967 A.D., the Deputy Jathedar of Takh Sri Hazoor Sahib demanded that the women should be distributed ‘Khande Da Amrit’. A meeting of the high priests (Granthis) and some members of management was arranged. But they cannot decide anything. At that time, the supporters of ‘Kirpan Da Amrit’ asked some questions to the high priests and members of management. I do not know what answers were given at that time. But, if I am asked the same questions now, I have my answers. Let us see what were the questions: -

Question: Will you allow the woman, who tasted ‘Khande Da Amrit’, to bow their head right before the door (of ‘Angeethha Sahib’)?