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Archive for January 2010

What is the code of conduct for the Khalsa?

Question 16: What is the code of conduct for the Khalsa?

Every organization has its code of discipline, vows and signs and so has the Khalsa. Since the code of the Sikhs was prescribed by no less than the Gurus themselves, the Sikhs observe it without any "ifs" or "buts" and take pride in it. The instructions are:

(1) The Sikhs will worship only God. They will not set up any idols, gods, goddess or statues for worship nor shall they worship any human being. "Burnt be that tongue which sayeth, God is cast into the womb." (Bhairo M.5)

(2) The Sikhs will believe in no other religious book other than the Holy Guru Granth Sahib, although they can study other religious books for acquiring knowledge and for comparative study.

(3) The Sikhs will not believe in castes, untouchability, magic, omens, amulets, astrology, Sharadhs, ceremonial hair cutting, fasts, frontal marks, sacred thread, graves and traditional death rites, "Some worship stones and put them on their heads Some suspend Linghams from their necks. Some say God is in the South, Some bow their heads to the West. Some fools worship idols, Others busy themselves with worshipping the dead. The whole world is entangled in false ceremonies, How can they find God's secrets?"

I speak verily, hear me all ye people, They who love God have obtained him." (Akal Ustat 10th Guru)

(iv) The Khalsa will remain distinct by wearing 5 K's but shall not injure the feelings of others professing different religions.

The names Allah and Abhekh are for the same God The same is referred to in the Puranas and the Quran. All human beings have the same form the same constitution

RECOGNISE YE THE WHOLE HUMAN RACE AS ONE

(Guru Gobind Singh)

(v) The Khalsa will pray to God before starting any work. This will be over and above his usual prayers

"Kita lorye kamm so har pai akhye, karaj de swar satgur sachh sakhye"

"When you intend to start work pray to God for success"

(vi) Although a Sikh may learn as many languages as he likes, he must learn Punjabi and teach his children to learn to read it. "Gurmukhi Akhar jo Hain Bhai, Sikh se seekhe jai" "Gurmukhi script is important my brother, let one Sikh learn it from the other"

(vii) Every male should add "Singh" after his name and every female Sikh should add "Kaur" after her name. They must never remove hair from any part of their bodies. "So long as Khalsa remains distinct, I shall bestow my blessing on it."

(viii) Opium, LSD, Tobacco, and all other intoxicants are strictly prohibited to the Sikhs. "By getting intoxicated Nanak, you invite many sins."

(ix) The Sikh men and women will not make holes in their ears or noses and shall have no connection whatsoever with those who kill their daughters. Sikh women will not observe veil (Parda). "Raho Ra ho re bavrya, Ghungat jin kadhe" "Away away ladies who come to me in veils" (Guru Granth Sahib)

(x) A Sikh will live only on honest labour and give generously to the poor and the needy thinking all the time that whatever he gives is given to the Guru. "Work hard and share your earnings Nanak, thus shall you find the way."

(xi) A Sikh must never steal or gamble and: "Consider another's daughter as his own And another's wife as his mother. Love his wife dearly and sincerely And not covet another's wealth."

(xii) Except for the Kachha and the turban there is no restriction on the dress of the Sikh's dress should be simple and modest. "Gaudy clothes, beauty and ornaments Thou leavest in the world. What is more important is our good or bad actions For which thou shalt have to be responsible."

(xiii) When a Sikh meets another Sikh he will greet by saying, "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh." (The Khalsa belongs to the Lord, all glory to Him). (Adapted from Sikh Rahat Maryada PP 18-20, 11th Edition 1954 Punjabi.)

SOME DONT' S FOR THE SIKHS

The following instructions are given to the initiate at the time of baptism for strict compliance from that very moment:

1. Thou shalt never remove any hair from any part of thy body.

2. Thou shalt not use tobacco or any other intoxicants or inebrients.

3. Thou shalt not eat Halal (meat prepared by ritual slaughter)

4. Thou shalt not commit adultery. "You shall shower all you love on your wedded wife And shall not approach another women even in a dream." (Guru Gobind Singh)

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Do Sikhs believe in miracles?

Question 15: Do Sikhs believe in miracles?

The Sikhs call miracles and occult powers useless and fruitless because they lead one away from God. As such the Sikhs have been strictly warned not to show any miracles and not to hanker after supernatural powers. All that Sikhs ask for is the true name of the Creator and no miracle is considered greater than just remembering God and controlling one's mind in such a way as to feel satisfied. "To hanker after supernatural powers" says Guru Nanak "is pandering to low taste." When Guru Tegh Bahadur was asked to show miracles he only smiled and repeated the following hymns of Guru Ram Das:- "The desire to perform miracles is worldly and created ego, It is an obstacle in the way of repeating Lord's name that resides in my heart." The Guru did not show any miracles and only accepted to be beheaded. When Ram Rai, the son of the Guru Har Gobind, showed some miracles to Emperor Arungzeb at Delhi the Guru was extremely angry and refused to see his son for the whole of his life. In spite of the latter words repeated applications the Guru remained adamant and excommunicated his son. Baba Gurditta was so condemned at having shown a miracle that he dared not come before the Guru. Guru Nanak was asked to perform miracles when he visited the Sikhs and his reply was:- "I can do nothing against the laws of nature It is only He who can perform a miracle. For me the True Name is the miracle of miracles I know no other miracle." The Gurus never performed miracles to convince others of their spiritual superiority or occult powers and only said, "Miracles can delude only the fools."

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Is salvation possible only through Sikhism?

Question 14: Is salvation possible only through Sikhism?

Sikhism does not claim monopolics. It lays stress on leading a pious life and on deserving God's grace. The Gurus never claimed that only those stand to fain salvation who come through them or that they had a key to the gateway of heaven. What the Gurus really did was to show a short and simple way of self-realisation exemplified by their own lives based on practical experimentation. Sikhism is one of the ways and perhaps the simplest. "The world is ablaze O Lord; Save it in thy mercy. Through whatever way they come Lord; Pull them up to your bossom." (Guru Granth Sahib)

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How does Sikhism differ from other religions?

Questions 13: How does Sikhism differ from other religions?

Basically all religions are means for the spiritual betterment of human beings and hence are good in their own way. Sikhism as a religion differs from almost all the other world religions in one way or the other. It differs from Hinduism in the way that it rejects the authority of the Vedes and that of the priestly class. It is opposed to the caste system which has been (and still is) the pivot of Hinduism. The Sikhs bow only before the Holy Granth because it embodies the philosophy of their Gurus and are against idol-worship. In Sikhism very little importance is attached to pilgrimages and austerities. God, according to Sikhism, can be realised easily while leading a family life and there is absolutely no need to go to the jungle, resort to asceticism and penances. Animal sacrifice is discredited as useless and unnecessary. Widow re-marriage is encouraged and is common. Sikhism has much in common with Islam but it rejects the theory of the finality of Mohammad as a prophet and that of the Quran as a revelation. Fasting, according to Sikhism, brings no merit to the human soul. Although for personal physical benefit its efficacy is completely ruled out. Women in Sikhism are allowed full freedom in religious worship, social functions and political programmes, and are considered as "Conscience of men." The Sikhs do not remove any hair from their bodies and special shaving (as Bhaddan) of the Hindus and circumcision (of Muslims) are the things quite alien to the Sikhs. The Sikhs attach no importance to the worship of relics or graves and the only worship they have is the singing of the Guru's hymns in praise of the Lord. Although the Sikhs have their morning and evening prayers yet they are enjoined to remember God throughout the day whenever they have the time to do so. This is not an impossibility for the Sikhs because they need not adhere to any time schedule, make any postures, have any materials for worship or face in a particular direction. The hymns of the Gurus can be repeated aloud or in the mind, at work, on the road, in the bus or anywhere wherever the Sikh happens to be. Unlike many other religions the Sikhs believe in ten spiritual masters called Gurus. A Guru literally means "one who dispels darkness and floods the soul with light." No Guru ever called himself "God" and as such though the Sikhs hold their Gurus in high esteem, they do not call them God or "the only sons of God." Baptism in Sikhism is not ceremonious and hence no infants are baptised. Unlike many other faiths it is the initiate who has to beg for baptism with folded hands and the five Piaras conducting the baptism have the authority to refuse if the initiate has not progressed up to a certain standard. For Baptism no age and no auspicious day is fixed. One may bet baptised at any time and any age. The baptised Sikhs are unique in having five physical symbols, i.e., Kesh, Kara, Kirpan, Kangha, and Kachha. Except for the birth days and the martyrdom days of their Gurus the Sikhs do not have any special days of worship. One other special day is Baisakhi, the day when Khalsa was created. One can go to the Sikh Temple (Gurdawara) on any day and at any time. No special day (like Sunday in the West) is fixed. Although usually the first day of every Indian month is observed in many Sikh Temples. Although special trained Granthis (readers) are nowadays employed in the Sikh Temples, there is no priestly class and anybody having a reasonable proficiency in reading Punjabi can conduct service. Sikhism does not believe in resurrection but in evolution of the soul. The Sikhs believe that transmigration can be halted by acting upon the advice of the Guru, repeating the true name, and doing good deeds. Thus the Sikh belief is not fatalistic predestination but admits a free will and the grace of God. Community kitchen (Langar) is another speciality of Sikhism. Where there is a Sikh Temple, there is a refectory where all can go irrespective of caste, creed or colour and eat whatever is available at that particular time. The Langar is run on public donations from the devoted Sikhs in cash and kind and is a practical example of service, equality and fellowship. Although aspiring for peace, the Sikhs are prepared to go to war if this becomes inevitable. Their solution is "Waheguru ji ka Khalsa, Waheguru ji ki Fateh" (The Khalsa belongs to the Lord. Victory be to Him.) Believing in reform, progress, improvement and the betterment of Society, a Sikh works hard and attributes his successes to God, thus annihilating his ego. Optimism is the keynote of a Sikh and he asks for Charhdi Kala (Optimism) everyday in his prayers. But doing all he can do for the Society, he is to remain humble and also ask for the gift of "a humble mind." Guru Gobind Singh is the ideal example for a Sikh to follow. He sacrificed his sons, his father, his mother and his all, even himself for the people and yet was so humble as to kneel before his Khalsa and ask for a sip of the baptismal water which he himself had prepared.

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What is the attitude of Sikhism towards other religions?

Question 12: What is the attitude of Sikhism towards other religions?

Sikhism discredits no religion. According to Sikhism all religions orginated with good intentions and are like different roads leading to the same destination. The Gurus clearly stated the futility of entering into argument regarding the veracity and practicability of the ideas expressed by other religious leaders. They encouraged their followers instead to cultivate a rational attitude and find out for themselves what is right and what is wrong. Guru Granth Sahib is full of such instruction as:- "Call not the Vedas and the Semitic books false. Rather he is false who lacks the ability to rationalise." However the Gurus have very clearly stated their own point of view on matters where they differed and disagreed with other religions. As a testimony to their all-embracing, egalitarian approach to religion. Guru Nanak kept a Muslim with him all his life and visited the holy places of other religions. Guru Arjan had great affection for a Muslim saint, Mian Mir, who laid the foundation stone of the holiest temple of the Sikhs at Amritsar. To crown it all, Guru Arjan included the Hymns of many Hindu and Muslim saints in the Holy Granth, caring little for their caste, social standing and religion. Saint Budhu Shah was a staunch Muslim Faqir and yet he was an intimate friend of Guru Gobind Singh. He had his sons and other relatives butchered in trying to help the Guru in the teeth of Muslim tyranny and bigotry. Nabi Khan and Ghani Khan risked their lives and carried the Guru in a palanquin from one place to another at a time when the penalty of expressing the faith in the Guru was death for all the family and relatives. The Gurus laid stress on the purity of thought word and deed and rejected ritualism and unrealistic blind faith.

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What is the attitude of Sikhism towards other religions?

Question 12: What is the attitude of Sikhism towards other religions?

Sikhism discredits no religion. According to Sikhism all religions orginated with good intentions and are like different roads leading to the same destination. The Gurus clearly stated the futility of entering into argument regarding the veracity and practicability of the ideas expressed by other religious leaders. They encouraged their followers instead to cultivate a rational attitude and find out for themselves what is right and what is wrong. Guru Granth Sahib is full of such instruction as:- "Call not the Vedas and the Semitic books false. Rather he is false who lacks the ability to rationalise." However the Gurus have very clearly stated their own point of view on matters where they differed and disagreed with other religions. As a testimony to their all-embracing, egalitarian approach to religion. Guru Nanak kept a Muslim with him all his life and visited the holy places of other religions. Guru Arjan had great affection for a Muslim saint, Mian Mir, who laid the foundation stone of the holiest temple of the Sikhs at Amritsar. To crown it all, Guru Arjan included the Hymns of many Hindu and Muslim saints in the Holy Granth, caring little for their caste, social standing and religion. Saint Budhu Shah was a staunch Muslim Faqir and yet he was an intimate friend of Guru Gobind Singh. He had his sons and other relatives butchered in trying to help the Guru in the teeth of Muslim tyranny and bigotry. Nabi Khan and Ghani Khan risked their lives and carried the Guru in a palanquin from one place to another at a time when the penalty of expressing the faith in the Guru was death for all the family and relatives. The Gurus laid stress on the purity of thought word and deed and rejected ritualism and unrealistic blind faith.

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Are there any saints in Sikhism?

Question 11: Are there any saints in Sikhism?

The Sikhs recognise saints as the preachers of the same philosophy as preached by the Gurus. Kabir, Ravidas, Dhanna, Sadhna, Pipa and Nam Dev were some of the saints for whom the Sikhs have a great regard. Some imposters are nowadays raising their heads and proclaiming themselves saints. Like counter-feit coins they have got some currency among the less informed gullible Sikhs. Unlike the above saints none of these has ever written any hymns. They only interpret the Holy word.

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Whom do the Sikhs call a saint?

Question 10: Whom do the Sikhs call a saint?

A person pure in word, thought and deed and dedicated to the divine mission of remembering God and making others remember Him and acting in His name, is a saint. He is not fettered by ceremonies, outward signs, taboos and rituals. He loves humanity as a whole and does not believe in differences caused by national or geographical boundaries. He is an ideal man whose heart always yearns for service to God through humanity.

"He repeats the Lord's name and meditates on Him
He looks alike on weal and woe and harbours no ill-will
He is merciful to all and is free from all weaknesses.
He enjoys the food of Lord's praise and lives in the world like a lotus on water.
He imparts the instruction of God's name to friends and foes alike.
He listens not to calumny, lives selflessly and considers himself as everybodys' slave.
These are the qualities of a saint who Nanak calls a Sadh or a friend."
(Slok Sahskriti Guru 5)

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How does a Guru help his disciple?

Question 9: How does a Guru help his disciple?

The search for answers to questions like "What is life?" "What am I?" "Where did I come from?" brings us in touch with a religious teacher or a philosophical treatise. True thirst for knowledge about these questions is never quenched unless a true Guru is found. By the time the thirst is satisfied there remains little difference between the Guru and the disciple. The become "One soul in two bodies." Having thus imbibed the philosophy of the Guru the disciple becomes one with the Guru and through him one with the Almighty. This fact was practically demonstrated by Angad who from being a disciple of Guru Nanak became so elevated that the Guru chose him as his successor. Amar Das, a devoted disciple of Guru Angad once again demonstrated the same fact and became third Guru and the same light he passed on in turn to Ram Das and thus blessed Sodhi Ram Das became a Guru from a very poor hawker. The Guru is therefore peerless and unique. "The Guru is the awakened God awakening the sleeping God in the disciple. Through sympathy and deep vision, a true Guru sees the Lord Himself suffering in the physically, mentally and spiritually poor. That is why he feels it his joyous duty to assist them. He tries to feed the hungry God in the destitute, to stir the sleeping God in the ignorant, to love the unconscious God in the enemy, and to rouse the half awake God in the yearning devotee. By a gentle touch of love he arouses instantaneously the almost fully awake God in the advanced seeker. A Guru is, among all men, the best of gives. Like the Lord Himself, his generosity knows no bounds."* The infinite understanding, the infinite love and the all-embracing consciousness of the Guru inspires the disciple and induces in him magnanimity, understanding, compassion and above all loyalty and faithfulness to the Guru and his word. Thus he surrenders his all to the Guru and is cleansed of his ego. He is not buffeted by lust, anger, greed, attachment and pride and his vacillations of consciousness come to an end and he achieves perfect bliss. He attunes his will to that of the Guru and unquestionably follows the Guru's instructions to the best of his ability. This stops diffusion of the mind which can now concentrate more and more on the Guru's word. The veil of confusion and delusion is rent asunder giving place to humility and the power of discrimination. Having thus cleansed himself, the disciple begins to realise his divine origin and purpose of life. *(Swami Paramhansa Yogananda). In all this process the Guru, not only acts as a guide but also as an ideal to be followed. The Guru lives by divine principles and through his life demonstrates the spirit of God and his boundless love for all. At this stage the disciple fully realises the value of the Guru's word and feels:

"The word of the Guru is inner music
The word of the Guru is the highest scripture."

Guru Arjan explains this point as follows:-

"Dear brother, the medicine of God's name me within all of us
But without the Guru, we do not know how to use it.
When the perfect Guru administers the medicine with necessary care,
All disease is cured once for all."
(Gauri Bawan Akhri Guru 5)

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Is it necessary to have a Guru?

Question 8: Is it necessary to have a Guru?

Yes. Almost all religions agree on the necessity of a religious guide or preceptor. Like all temporal knowledge, ecclesiastical knowledge is difficult to obtain without the help of a teacher. What is quite often forgotten is the fact that it is not the teacher or the guide who is important but his word, and the philosophy he teaches through it. In Sikhism, therefore, the authority of the Guru was vested in the Holy Granth after Guru Gobind Singh, the last Guru of the Sikhs, left this world for his heavenly abode in 1708. Thus in the Holy Granth the personal Guru became the impersonal. This impersonal Guru, the vehicle of the philosophy of Sikhism, presides over all Sikh gatherings and for the Sikhs it is a necessity because the Guru says:-

"As water is contained in an earthen pitcher
Although the pitcher itself owes its existence to it,
So is human mind disciplined with knowledge
And knowledge is impossible without a Guru."

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ਖਾਲਸਾ ਬਿਬਿਯਾ ਅਤੇ ਮੀਰ ਮੰਨੂ ਜੈਲ


ਕਿਸੀ ਭੀ ਸ਼ਕ ਕੇ ਬਿਨਾ, ਸਿਖ ਮਹਿਲਾਓਂ ਕੋ ਜਿੰਦਾ ਖਾਲਸਾ ਆਦਰ੍ਸ਼ੋਂ ਔਰ ਵਿਸ਼੍ਵਾਸੋਂ ਰਖਨੇ ਕੇ ਸੰਘਰ੍ਸ਼ ਮੇਂ ਏਕ ਸਮਾਨ ਭੂਮਿਕਾ ਅਦਾ ਕੀ ਥੀ. ਸਿਖ ਮਹਿਲਾਓਂ ਪ੍ਰਸ਼੍ਠਭੂਮਿ ਮੇਂ ਏਕ ਮੂਕ ਬਹੁਮਤ ਹੈ ਔਰ ਕਭੀ ਕਭੀ ਮਾਈ ਭਾਗੋ ਕੇ ਮਾਮਲੇ ਕੇ ਰੂਪ ਮੇਂ ਯੁਦ੍ਧ ਮੇਂ ਖਾਲਸਾ ਪੁਰੁਸ਼ੋਂ ਸੇ ਅਧਿਕ ਕੇ ਰੂਪ ਮੇਂ ਕਾਮ ਕਿਯਾ. ਲੇਕਿਨ ਖਾਲਸਾ ਮਹਿਲਾਓਂ ਕੀ ਸਬਸੇ ਮਹਤ੍ਵਪੂਰ੍ਣ ਹਿਸ੍ਸਾ ਕਰਨੇ ਕੇ ਲਿਏ ਬਚ੍ਚੋਂ ਕੋ ਜੋ ਖਾਲਸਾ ਖਾਲਸਾ ਜ਼ਿੰਦਾ ਰਖਾ ਬਢ਼ਾ ਥਾ. ਪੰਜਾਬੀ ਸਮਾਜ ਮੇਂ, ਸਬਸੇ ਅਕ੍ਸਰ ਬਚ੍ਚੋਂ ਕੋ ਅਪਨੀ ਦਾਦੀ ਮਾੰ ਕੀ ਕਹਾਨਿਯਾੰ ਸੁਨਾ ਹੈ, ਚਾਚਿਯੋਂ, ਆਦਿ ਯਹ ਉਨਕੇ ਚਰਿਤ੍ਰ ਬਨਾਤਾ ਹੈ. ਛੋਟੇ ਸਾਹਿਬਜ਼ਾਦੇ , (ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਹ ਕੇ ਛੋਟੇ ਪੁਤ੍ਰ) ਕੇ ਬਲਿਦਾਨ ਕੀ ਕਹਾਨਿਯੋਂ ਪਰ ਉਠਾਯਾ ਗਯਾ ਥਾ ਉਨਕੇ ਮਹਾਨ ਦਾਦਾ ਗੁਰੁ ਅਰ੍ਜਨ ਦੇਵ ਜੀ, ਉਨਕੇ ਦਾਦਾ ਦਾਦੀ ਉਨਕੇ ਮਾਤਾ ਜੀ ਗੁਰੁ ਗੋਬਿੰਦ ਸਿੰਹ, ਦਸਵੀਂ ਗੁਰੁ ਗੁਜਰੀ ਜੀ (ਮਾੰ ਦ੍ਵਾਰਾ ਗੁਰੁ ਤੇਗ ਬਹਾਦੁਰ ਸਿੰਹ). ਜਬ ਉਨਕੀ ਬਾਰੀ ਆਈ ਵੇ ਖੁਸ਼ੀ ਸੇ ਅਪਨੇ ਜੀਵਨ ਕਾ ਬਲਿਦਾਨ, eventhough ਵੇ ਥੇ ਕੇਵਲ 7 ਔਰ 9 ਸਾਲ ਪੁਰਾਨੀ. ਯਹ ਅਕੇਲੇ ਸਬਸੇ ਅਦ੍ਭੁਤ, ਸ਼ਾਨਦਾਰ, ਦੁਖੀ ਔਰ ਸਿਖੋਂ ਕੇ ਭਵਿਸ਼੍ਯ ਕਾ ਨਿਰ੍ਣਾਯਕ ਕ੍ਸ਼ਣ ਥਾ. ਸਾਤ ਔਰ ਨੌ ਸਾਲ ਪੁਰਾਨੇ ਵਿਲ ਪੀਛਾ ਕਰ ਰਹੇ ਥੇ ਭਗਵਾਨ ਕੇ ਰੂਪ ਮੇਂ ਗੁਰੁ ਨਾਨਕ ਦੇਵ ਜੀ ਸੇ ਨਿਰ੍ਧਾਰਿਤ. ਇਸ ਘਟਨਾ ਕੇ ਬਾਦ ਸਿਖ ਮਹਿਲਾਓਂ, ਪੁਰੁਸ਼ੋਂ, ਬਚ੍ਚੋਂ ਕੋ ਉਨਕੇ ਪੂਰਾ ਕਰਨੇ ਕੇ ਲਿਏ ਅਪਨੇ ਆਦਰ੍ਸ਼ੋਂ ਔਰ ਗੁਰੁ ਨਾਨਕ ਕੇ ਵਿਸ਼੍ਵਾਸੋਂ ਕੋ ਬਚਾਨੇ ਕੇ ਪ੍ਰਯਾਸ ਡਾਲ ਦਿਯਾ. ਮੁਗਲੋਂ ਪੰਜਾਬ, ਸਰਹਿੰਦ ਔਰ ਲਾਹੌਰ ਮੇਂ ਪ੍ਰਸ਼ਾਸਨ ਕੇ ਦੋ ਬਿੰਦੁ ਥਾ. ਮੁਗਲੋਂ ਜੋ ਦਿਲ੍ਲੀ ਸੇ ਸ਼ਾਸਨ ਇਨ ਰਾਜ੍ਯਪਾਲੋਂ ਵਹਾੰ ਮਲੇਰਕੋਟਲਾ , ਫਰੀਦਕੋਟ, ਬਹਾਵਲਪੁਰ, ਆਦਿ, ਜੈਸੇ ਕਈ ਨਵਾਬੋਂ ਥੇ, ਕੇ ਤਹਤ ਸਰਹਿੰਦ
ਔਰ ਲਾਹੌਰ ਮੇਂ ਦੋ ਰਾਜ੍ਯਪਾਲੋਂ ਕੋ ਨਿਯੁਕ੍ਤ ਕਿਯਾ. ਨਵਾਬੋਂ ਕੇ ਤਹਤ ਕਈ ਪਾਰ੍ਗਾਨਾਹ੍ਸ ਯਾਨੀ ਜਮੀਂਦਾਰ, ਯਾ ਇਨ ਗਾੰਵੋਂ ਪਰ ਜਮੀਂਦਾਰੋਂ, ਜੋ ਅਪਨੇ ਦੇਸ਼ ਕੇ ਰੂਪ ਮੇਂ ਕਈ ਗਾੰਵੋਂ ਮੇਂ ਆਯੋਜਿਤ ਕਰੇਂਗੇ, ਕਿਸਾਨ, ironsmith, ਬਢ਼ਈ, ਆਦਿ ਕਾਮ ਥੇ ਔਰ ਅਪਨੀ ਆਯ ਕਾ 67% ਕਰ.


1748 ਈ. ਮੇਂ ਮੁਗਲ ਮੀਰ ਮੰਨੂ ਨਿਯੁਕ੍ਤ ਰਾਜ੍ਯਪਾਲ (ਸੂਬੇਦਾਰ) ਲਾਹੌਰ ਔਰ ਮੁਲ੍ਤਾਨ ਕੇ ਏਕ ਭੀ ਨਵਾਬ ਕੇ ਰੂਪ ਮੇਂ ਕੇ ਰੂਪ ਮੇਂ. ਮੀਰ ਮੰਨੂ ਕ੍ਰਮ ਮੇਂ ਲਾਹੌਰ ਕੇ ਏਕ ਖਤ੍ਰੀ ਹਿੰਦੂ ਨਿਯੁਕ੍ਤ ਹਿੰਦੁਓਂ ਕੋ ਸ਼ਾੰਤ ਕਰਨੇ ਕੇ ਲਿਏ ਅਪਨੇ ਦੀਵਾਨ ਯਾ ਮੰਤ੍ਰੀ ਕੇ ਰੂਪ ਮੇਂ ਕੌਰਾ ਮਾਲ ਨਾਮ. ਤੋ ਵਹ ਲਾਹੌਰ ਮੇਂ ਮੁਗਲੋਂ ਕੇ 30000 + ਸੇਨਾ ਕਾ ਆਦੇਸ਼ ਦਿਯਾ ਸਿਖੋਂ ਖਤ੍ਮ. ਮੁਗਲ ਸੇਨਾ ਦੇਹਾਤ ਬਹ ਔਰ ਕਿਸੀ ਭੀ ਸਿਖੋਂ ਕੋ ਮਾਰ ਡਾਲਾ ਵੇ ਮਿਲਾ. ਹਜਾਰੋਂ ਮਹਿਲਾ, ਪੁਰੁਸ਼ੋਂ ਔਰ ਬਚ੍ਚੋਂ ਕੋ ਪਕਡ਼ਾ ਗਯਾ ਔਰ ਲਾਹੌਰ ਲਾਯਾ ਗਯਾ. ਉਸ ਸਮਯ ਸਿਖ ਜਨਸੰਖ੍ਯਾ ਮੇਂ ਇਤਨਾ ਛੋਟਾ ਹੈ ਕਿ ਯਹ ਉਨਕੀ ਸੰਖ੍ਯਾ ਸੇ ਪ੍ਰਭਾਵਿਤ ਕਿਯਾ ਗਯਾ ਥਾ. ਏਕ ਦਸ਼ਕ ਪਹਲੇ ਕੀ, ਜਬ ਇਸੀ ਤਰਹ ਕੀ ਬਾਤ ਹੁਆ ਥਾ (ਰਾਜ੍ਯਪਾਲ ਕੋ ਸਭੀ ਸਿਖੋਂ ਸੇ ਕਮ ਉਸ ਸਮਯ ਲੋਗੋਂ ਨੇ ਸੋਚਾ ਕਿ ਸਭੀ ਸਿਖੋਂ ਖਤ੍ਮ ਹੋ ਰਹੇ ਹੈਂ, ਲੇਕਿਨ ਭਾਈ ਘਰ੍ਝਾ ਸਿੰਹ ਔਰ ਭਾਈ ਬੋਤਾਸਿੰਹ ਛੁਪਾ ਕੇ ਬਾਹਰ ਆਏ ਔਰ ਮੁਗਲੋਂ ਕੇ ਸਾਥ ਲਡ਼ਾਈ ਲਡ਼ੀ, ਸਿਰ੍ਫ ਉਨ੍ਹੇਂ ਦਿਖਾਨੇ ਕੇ ਲਿਏ) ਕੋ ਮਾਰਨੇ ਕਾ ਫੈਸਲਾ ਕਿਯਾ ਥਾ ਸਮਾਪ੍ਤ ਕਿ ਸਿਖੋਂ ਸੇ ਦੂਰ ਥੇ.

ਮੀਰ ਮੰਨੂ ਉਸਕੇ ਆਤੰਕ ਰਣਨੀਤਿ ਕੀ ਤੈਨਾਤੀ ਸ਼ੁਰੂ ਕਰ ਦਿਯਾ. ਸਬਸੇ ਪਹਲੇ, ਉਨ੍ਹੋਂਨੇ ਆਦੇਸ਼ ਦਿਯਾ ਕਿ ਜੇਲੋਂ ਮੇਂ ਸਭੀ ਸਿਖ ਮਹਿਲਾਓਂ ਵਿਸ਼ੇਸ਼ ਰੂਪ ਸੇ ਤੀਨ ਬਾਰ ਭਾਰੀ (1 1 / 4 ਮਾਨ) ਏਕ ਚਕ੍ਕੀ ਪੀਸਨੇ ਕਾ ਨਾਮ ਯੰਤ੍ਰ ਆਟਾ ਬਨਾਯਾ ਸਾਥ ਉਪਲਬ੍ਧ ਕਰਾਯਾ ਜਾਏਗਾ. ਸਿਖ ਮਹਿਲਾ hapily ਨਾਨਕ ਔਰ ਆਟਾ ਪੀਸਨੇ, ਲੇਕਿਨ ਪੂਰੇ ਦਿਨ ਕੇਸ਼ਾਬਾਡ੍ਸ ਗਾਨਾ ਹੋਗਾ ਉਨਕੇ freeddom ਕੇ ਲਿਏ ਸ਼ਰ੍ਤ ਕੇ ਰੂਪ ਮੇਂ ਸ੍ਵੀਕਾਰ ਨਹੀਂ ਇਸ੍ਲਾਮ ਮੇਂ ਰੂਪਾੰਤਰਣ. ਅੰਦਰ ਜਹਾੰ ਖਾਲਸਾ ਮਹਿਲਾਓਂ Meer Mannu keptThen ਗਯਾ ਸੇ ਜੇਲ ਕਾ ਆਦੇਸ਼ ਦਿਯਾ ਹੈ ਕਿ ਸਭੀ ਸਿਖੋਂ ਜੋ ਸ਼ਿਸ਼ੁ ਕੇ ਊਪਰ ਅਪਨੀ ਮਾਤਾਓਂ ਕੇ ਸਾਥ ਜੇਲ ਮੇਂ ਰਹੇ ਥੇ, ਠੀਕ ਦੂਰ ਕਰਨੇ ਕੇ ਲਿਏ ਮਾਰ ਡਾਲਾ, ਵੇ ਹੀ ਹੈਂ ਜੋ ਅਪਨੇ ਨਏ ਧਰ੍ਮ ਕੇ ਰੂਪ ਮੇਂ ਇਸ੍ਲਾਮ ਸ੍ਵੀਕਾਰ ਬਖ੍ਸ਼ਾ ਜਾ ਰਹੇ ਥੇ. 300 ਯਾ ਤੋ ਸ਼ਿਸ਼ੁ ਸਿਖੋਂ ਮੁਗਲੋਂ ਔਰ ਉਨਕੇ ਮ੍ਰਤ ਸ਼ਰੀਰ ਕੇ ਦ੍ਵਾਰਾ ਅਪਨੇ ਮਾਤਾ ਖਾਲਸਾ, ਏਕਲ ਇਸ੍ਲਾਮ ਕੋ ਗਲੇ ਲਗਾ ਲਿਯਾ ਭੀ ਨਹੀਂ ਮਾੰ ਕੋ ਵਾਪਸ ਦੇ ਦਿਯਾ ਮਾਰੇ ਗਏ ਥੇ. ਕੇ upholders ਦ੍ਵਾਰਾ ਸਿਖ ਮਹਿਲਾਓਂ ਪਰ ਅਤ੍ਯਾਚਾਰ ਪ੍ਰਤਿਬਦ੍ਧ "ਇਤਨੀ ਮਹਾਨ ਇਸ੍ਲਾਮ" 1750 ਮੇਂ ਕਿਏ ਗਏ ਵਿਗਿਆਪਨ ਬੁਦ੍ਧ ਦਲ, ਕਪੂਰ ਸਿੰਹ ਵਿਰ੍ਕ ਔਰ ਉਨਕੇ 500 ਯਾ ਤੋ ਚੀਫ ਖਾਲਸਾ ਕੇ ਏਕ ਸੂਫੀ ਸੰਤ ਕੇ ਭੇਸ਼ ਮੇਂ ਲਾਹੌਰ ਹਮਲਾ Meer Mannu ਮਾਰ, ਲੇਕਿਨ ਵਹ ਭਾਗ ਗਯਾ. 1753 ਈ. ਮੀਰ ਮੰਨੂਮੇਂ ਏਕ ਪੂਰੇ ਮਹੀਨੇ ਕੇ ਲਿਏ ਬਿਸ੍ਤਰ ਮੇਂ ਪੀਡ਼ਿਤ ਹੋਨੇ ਕੇ ਬਾਦ ਏਕ ਬਹੁਤ ਹੀ ਭਯਾਨਕ ਮੌਤ ਮਰ ਗਯਾ. 1753 ਈ. ਕਪੂਰ ਸਿੰਹ ਵਿਰ੍ਕ ਲਾਹੌਰ ਮੇਂ ਫਿਰ ਸੇ ਹਮਲਾ ਕਿਯਾ ਔਰ ਇਸ ਸਮਯ ਵੇ ਇਨ ਜੇਲੋਂ ਮੇਂ ਸਭੀ ਕੈਦਿਯੋਂ ਕੋ ਮੁਕ੍ਤ ਕਰਨੇ ਮੇਂ ਸਕ੍ਸ਼ਮ ਥਾ. ਇਨ ਖਾਲਸਾ ਮਹਿਲਾਓਂ ਕੇ ਬਲਿਦਾਨ ਇਤਨਾ ਬਡ਼ਾ ਥਾ ਕਿ ਯਹ 1760 ਹੈ ਮੇਂ ਦੈਨਿਕ ਅਰਦਾਸ ਕਾ ਏਕ ਹਿਸ੍ਸਾ ਬਨ ਗਯਾ. ਆਜ ਭੀ ਸਿਖੋਂ ਰੋਜ ਭੁਗਤਾਨ "ਸਿੰਘਣੀਆਂ ਜਿੰਨਾ ਨੇ ਸਵਾ ਸਵਾ ਮਾਨ ਡੇ ਪੀਸਨੇ ਪੀਸਨੇ ਕੋ ਸ਼੍ਰਦ੍ਧਾੰਜਲਿ,ਬਚੀਏ ਡੇ ਤੋਤੇ ਗਾਲੇਆਂ ਵਿਚ ਪਵਾਏ , ਧਰ੍ਮ ਬਰਾਬਰ ਨ ਹਾਰਿਯਾ " ਸਿਖ ਮਹਿਲਾ ਜੋ ਖੁਸ਼ੀ ਚਕ੍ਕੀ 60 ਕਿਲੋ ਗ੍ਰਿਨ੍ਦੇਦ ਕਰਨੇ ਕੇ ਸ਼ਵੋਂ ਕੀ ਹਾਰ ਰਖਾ ਥਾ ਉਨਕੇ ਅਪਨੀ ਗਰ੍ਦਨ ਕੇ ਚਾਰੋਂ ਓਰ ਬਚ੍ਚੋਂ ਕੋ ਥਾ, ਲੇਕਿਨ ਦੋ ਨਾਨਕ ਕੇ ਆਦਰ੍ਸ਼ੋਂ ਕੇ ਪਾਸ ਨਹੀਂ ਹੈ. ਸਲਾਮੀ ਮਹਿਲਾ ਸਿਖ ਕਰਨੇ ਕੇ ਲਿਏ! ਹਮਾਰੇ ਅਭਿਮਾਨ ਔਰ ਹਮਾਰੇ ਪ੍ਰੇਰਣਾ.

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Can you sum up Sikhism in a few words?

Question 39: Can you sum up Sikhism in a few words?

Sikhism is essentially a practical religion and a way of life. It proclaims human equality, futility of caste, sex and race prejudice, fruitlessness of idol-worship and discredits claims to God-ship. It lays stress on the worship of ONE GOD and the living of a high spiritual life based on the principles laid down, and practically demonstrated, by the Gurus in their lives on this earth.

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Are there any sects in Sikhism?

Question 38: Are there any sects in Sikhism?

Yes, there are a few sects in Sikhism who have some dif- ferences with one another. The differences are the result of following different personalities who happened to guide the Sikhs after the Gurus. Bandais follow Banda Singh, Nam Dharis follow Baba Ram Singh, Bhasauria Sikhs follow Babu Teja Singh. Essentially all Sikhs believe in the Gurus and the philosophy expounded by the Gurus in the Holy Granth Sahib. The differences are more of a superficial nature than theological.

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What is the place of "service" in Sikh Religion?

Question 35: What is the place of "service" in Sikh Religion?

Manual labour and service to God's creation are an essential part of Sikhism. The Sikh Gurdawaras are the training places where the Sikhs practice the teachings of their Gurus demonstratively. In the Sikh Temple the usual service involves singing hymns, sweeping the temple precincts, fanning the congregation, cooking and serving food in the Langar (free kitchen), drawing water or procuring fuel for the kitchen. From an early age the children learn to serve and shoulder responsibility in the kitchen while doing selfless services side by side with the grown-ups. The Gurus laid stress on the purity of life attained through honest labour done with a sense of giving. Guru Nanak argued "This world is the chamber of God wherein the True One resides (Eh jag sachhe ki hai kothri sachhe ka vich wass) so whatever service we do in this world will secure for us a seat in the court of the lord" (Vich Dunia sev kamaye ta dargah baisan paiye). The Guru thus wanted his followers to be the servants of society and move in the rhythm of the universe in harmony with His laws. In Sikhism service is considered to be of three types. It is done with Tan (body-manual service), Dhan (money-material service), Man (mind-intellectual service). Manual service can be done anywhere, i.e., in the kitchen, on the road, feeding the hungry, caring for the sick, serving the lepers, repairing the temple, dusting the shoes of the holy congregation, and extending ready patronage to the weak, the needy and the distressed. The Gurus extolled service so much that they said "Useless are the hands and feet if they do not serve humanity (Bin sewa dhrig hath paer). The Gurus practically demonstrated this in their lives. Intellectual service involves understanding the holy scriptures, interpreting the text and education the others about it. It also involves praying for others and wishing the good of everybody. Material service means donating money for langar, school, temples, asylums, hospitals wells and other works of public good. The Gurus have laid down that every Sikh should donate one tenth of his earnings to charity. In donating money the Sikh would not take into account the race, religion, sex, colour or social status of the recipient because this would result in strengthening his egoism. Service done as a labour of love frees man from greed, pride and undue attachment and teaches him humility, forgiveness, mercy, alms-giving, charity and rational understanding. Guru Nanak was the first of all to demonstrate the practically of this idea when he bought a farm at Kartarpur, worked with his own hands and declared: "Work hard and share your earnings with others This is the only way to find 'the way'."

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Are there any restrictions regarding food?

Question 33: Are there any restrictions regarding food?

There are no restrictions for the Sikhs regarding food, except that the Sikhs are forbidden to eat meat prepared as a ritual slaughter. The Sikhs are asked to abstain from intoxicants.

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Are there any feast or fast days for the Sikhs?

Question 32: Are there any feast or fast days for the Sikhs?

There are no feast days and neither are there any fast days. The Sikhs may have a feast at any time and may observe a fast if they find it useful for health. Observing fasts as a part of religion for spiritual benefit has no value in Sikhism.

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Are there any feast or fast days for the Sikhs?

Question 32: Are there any feast or fast days for the Sikhs?

There are no feast days and neither are there any fast days. The Sikhs may have a feast at any time and may observe a fast if they find it useful for health. Observing fasts as a part of religion for spiritual benefit has no value in Sikhism.

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Are there any set times of prayers for the Sikhs?

Question 31: Are there any set times of prayers for the Sikhs?

There are no set times in the sense that missing a time of prayer is to be regarded as sin. The Sikhs are asked to keep repeating the hymns whenever they find time. Usually they read Japji in the morning and Rehras in the evening but there is no set time for them. Some people like to read Japji before sunrise some after if. Similarly some say Rehras before sunset and some after it.

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Is there any restriction of dress for the Sikhs?

Question 30: Is there any restriction of dress for the Sikhs?

There is absolutely no restriction regarding dress but the Sikhs are asked to avoid immodest and gaudy dress. 5 K's and turban are necessary for the baptised Sikhs and they shall in no case wear a cap or a hat.

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How do the Sikhs solemnize marriage?

Question 25: How do the Sikhs solemnize marriage?

Sikh boys and girls are married according to Anand marriage ceremony recognised under Government of India Anand Marriage Act of 1909. The couple are taken to a Sikh temple and seated in front of the Holy Scriptures (Guru Granth Sahib). The responsibilities and duties of married life are explained to them by the Sikh Priest (the person who officiates at the ceremony). The bride then holds a sash of the bridegroom and the Priest reads the four Lavan (the epithalamium) of Guru Ram Das which explain the four stages of the human life. After each reading the couple bow to the Holy Book in acceptance of the advice contained in the Lavan. After the fourth stanza, the Anand Sahib of Guru Amar Das is recited and the ceremony is over. Since the whole ceremony takes place in front of the Guru (The Holy Scriptures), no document of marriage is considered to be necessary. However there is no objection to anybody asking for such a document. An ideal marriage has been described by the Guru as follows:- "They are not husband and wife who are joined only for physical contact; Rather they are husband and wife who have one spirit in two bodies."

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What is the status of women in Sikhism?

Question 24: What is the status of women in Sikhism?

In Sikhism there's complete equality between sexes. Women can visit a temple, conduct service, lead Sikh armies, vote in elections and claim all rights enjoyed by Sikh men. The Sikh women are not required to observe Parda (veil) or commit Sati (burn on the funeral pyre with the husband). The Sikhs call a wife as Ardhangni (Better half). There is no restriction on their education or movements as long as they follow the Guru's instructions. "Eve" in Sikhism is not regarded as temptation-incarnate but as "the conscience of men." It is on record that Guru Amar Das appointed women as missionaries of the Sikh faith. Guru Tegh Bahadur once remarked that women of Amritsar were nearer to God than men because they accepted "God's will readily" as compared to their counterparts who were "jealous and cunning." In Sikh history the part played by Mai Bhago and others is well-known. They denounced their husbands who had deserted Guru Gobind Singh and formed a women-batallion to make amends for their husbands' folly. They gave a tough fight to the enemy and decimated themselves as a moth on fire.

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Is there a priestly class in Sikhism?

Question 23: Is there a priestly class in Sikhism?

There are no professional priests or monks in Sikhism nor any vows of celebacy for any person acting as such. Sikhism is essentially egalitarian. Any special treatment or concessions allowed to a priest mitigate against the very basic principle of equality so vehemently preached by the Sikh Gurus. Anybody having a reasonable proficiency in Punjabi language and script can conduct the service and there is no need of any particular dress, collar or mat etc. Women can also conduct service and act as Granthis (readers).

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Do the Sikhs believe in the caste-system or untouchability?

Question 22: Do the Sikhs believe in the caste-system or untouchability?

Sikhs do not believe in either caste or untouchability. The Sikh Gurus adamantly fought against these social maladies all their lives and even suffered ostracism and scathing criticism. In order to counteract these undesirable traditions of society they invented the institution of Langar (Common Kitchen) where Hindus and Muslims, Brahmans and Shudras, princess and paupers all sit down in rows and take food. In the Sikh kitchen a high-brow Brahman may have to eat the food cooked by the so-called untouchable Shudra. Even Emperor Akbar of Dehli had to sit and dine with sweepers and beggers in the Guru's kitchen before he was allowed to see the Guru in person. Sikhism is a great leveller of people and emphatically declares the equality of all. "Your actions betray your caste my friend" said Guru Nanak. Perhaps this is one reason why Guru Nanak, the founder of the Sikh religion, was branded as an iconoclast and even stoned for the courage of his convictions. In order to demonstrate practically that the Gurus meant what they said, Guru Arjan also included in the Holy Granth Sahib we find the so-called low-caste Kabir challenging the high-caste Brahmans thus:- "How is it that you claim to be a Brahman And brand us as untouchables? Do you dare call yourself milk-white And label us as polluted blood? If you claim to be a Brahman because you were born to a Brahman woman; So you also dare to claim that you were born differently?" Side by side with Kabir is Guru Nanak explaining what a Brahman really means:- "Let no one take pride in his caste; Understand ye that a Brahman is only he who seeks Brahman (God)."

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How does one become a Sikh?

Question 20: How does one become a Sikh?

To become a Sikh one must declare his total faith in the Guru's word, surrender to the Lord's Divine Will and accept the baptism of the sword administered by the five Sikhs in the presence of Guru Granth Sahib (The Holy Scriptures). Having been baptised he or she will have to adopt (and faithfully adhere to) the five K's, accepting the overlordship of none but God alone, acting and behaving strictly according to the Guru's instructions imparted to him or her at the time of baptism.

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Why did Guru Gobind Singh change the form of Sikhism and make the Five "K's" obligatory?

Question 19: Why did Guru Gobind Singh change the form of Sikhism and make the Five "K's" obligatory?

Guru Gobind Singh made no fundamental changes in Sikhism. The Sikhs stood against oppression and tyranny right from the days of Guru Nanak, who himself spoke against tyranny and injustice courting arrest and imprisonment. The people had to be made ready to rise up against injustice and high-handedness. All the Gurus did whatever they could do to make the people manfully face and destroy the unjust, tyrannical and bigoted rulers lock, stock and barrel. In this process Guru Arjan accepted death on a red hot iron plate. Guru Tegh Bahadur accepted to be publicly beheaded and many faithful Sikhs accepted to be sawn alive, boiled in water or broken on the wheel. This was necessary to arouse the dormant and long discredited national-spirit of the people and to create the requisite grit and determination to be able to uproot evil. Guru Gobind Singh's action seen against this background is only the fulfilment of the programme outlined by Guru Nanak. Not to stand against oppression and injustice was a slur on the fair name of Guru Nanak who had said:-

"To fight and accept death for a righteous cause is the privilege of the brave and the truly religious." No one will contend that the cause of Guru Gobind Singh was righteous and just and that his action was in line with the prevalent tradition and precept of Sikhism. War is part of the history of man. To be on the defensive is everybodys' fundamental right. The history of the Sikhs bears ample witness to the fact that they have never been aggressors. By formally baptising his Sikhs Guru Gobind Singh only laid more stress on external signs and insignia demanded by a disciplined organization which he wanted to create. He made his Sikhs universal and fully representative of the ideal man. As for the five symbols all the Gurus had them except the sword and the steel bangle. Even the sword was used by the sixth Guru and he fought many battles. Nations who could not defend themselves have vanished from the face of the earth and surely Guru Gobind Singh wanted his followers to live as his agents and torch bearers.

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What is the significance and meaning of the Sikh Symbols?

Question 17: What is the significance and meaning of the Sikh Symbols?

Symbols are a mode of discipline signifying the wearer's belongingness to the Khalsa (The Brotherhood of the pure). They are a test of the Disciple's firmness and strength of faith and indicate the type of life he is aspiring to live. They remind the wearer of the great Guru Gobind Singh and thus inspire him to follow his noble ideals. They foster brotherhood and a sense of unity. They have a psychological significance as well:

1.Kesh (Hair): The Keshas remind a Sikh to behave like the saints and Rishis of the past and are a mark of dedication and group-consciousness. They show the Sikh's acceptance of God's will. (For more detailed information please read our booklet "The Sikh Symbols").

2. Kara (Steel Bangle): It indicates restraint and the wearer's indebtedness to the Guru. It reminds the Sikh of his ideal behaviour in the event of his weakness leading to the misdeeds.

3. Kirpan (Sword): It is an emblem of power and the freedom of the spirit. The Sikhs use it primarily as an instrument of defence.

4. Kachha (Knicker): It ensure briskness and agility and is a mark of perpetual readiness. It also stands for chastity.

5. Kangha (Comb): It is necessary to keep the hair clean and is thus a sign of cleanliness.

All the five symbols enjoin upon the Sikhs not only to look like Guru Gobind Singh but also to behave as he did. Guru Gobind Singh said, "The Khalsa is my special form. I manifest myself in the Khalsa. The Khalsa is a part and parcel of my body. The Khalsa is my soul."

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