Sri Guru Granth Sahib.

Sri Guru Granth Sahib:

SIKH GURUS

Sri Guru Granth Sahib


The first compilation of Sri Granth Sahib included the Gurbani of the first five Gurus, hymns composed by fifteen Bhagats (devotees) and about a dozen other holy persons. It was compiled by Guru Arjun Dev in 1604 and was transcribed by Bhai Gurdas. Sri Granth Sahib was enthroned in the Harminder Sahib in Amritsar. Pictures or paintings of the Gurus or any gods are conspicuous by their absence from the holy place. The final form of Sri Guru Granth Sahib was got prepared by Guru Gobind Singh, it was transcribed by Bhai Mani Singh. In this final version, the Gurbani composed by the ninth Nanak was included. Copies of this sacred compilation were sent to major Sikh centers of India.

Sri Guru Granth Sahib, in its first compilation was named Pothi Sahib, which means Sacred Scriptures. Gurbani was regarded and respected as the spirit of the Gurus. When Guru Gobind Singh, before his death at Nanded, formally invested the Guruship in the Gurbani, the name Sri Guru Granth Sahib became popular.

There is another compilation prepared many years after the demise of Guru Gobind Singh. It contains the hymns of Guru Gobind Singh and other writings based on Puranic mythology, particularly relating to Hindu Avtars including Rama and Krisna. The title "Guru" is given only to Sir Guru Granth Sahib and not to the Dasam Granth.

Sri Guru Granth Sahib contains some six thousand hymns. Major contributors are from the first and the firth Gurus. Gurbani is grouped into thirty-one Regas. Each Raga is classified into the Chowpadey, the Ashtpadi, and the Chhand. Within each of these sections, Gurbani is arranged in chronological order, so that the writings of the first Guru appear first, and so on.

Sri Guru Granth Sahib is written in Gurmukhi script. The language, which is most often Sant Bhasha, is very close to Punjabi. It is well understood all over northern and northwest. India and was popular among the wandering holy men. Many hymns contain words of different languages and dialects, depending upon the mother tongue of the writer or the languages of the region where they were composed. Persian and some local dialects have also been used. Guru Nanak preached that no one particular language is more suitable than any other for praising God. A person can pray in any languages and worship God by any name; essential component of the prayer is sincerity.

In the beginning of Sri Guru Granth Sahib, preceding the Gurbani classified according to the Ragas, the Guru has incorporated three compositions: Jap, Sodar, and Sohila which form the preamble to the scripture. A Sikh should read Jap in the morning. Sodar in the evening, and Sobila before going to bed. The basic Sikh concepts of God are described in the Mangla Charan, the invocation, with which Gurbani in Sri Guru Granth Sahib begins. It is also written in abbreviated form or in full form, at the beginning of each Raga. It is repeated within the Raga where thee is a change in the musical mode or where the author changes. Var, wherever present, forms the last part of the Gurbani in a Raga.

The Bhagat Bani or the hymns of the Bhagats follow the Vars. These Bhagats include Kabir, a weaver, Farid, a Muslim fakir, Nam Dev, a calico printer, Ravi Das, a shoemaker, Dhana, an ordinary cultivator. Jaidev, Trilochan, Ramanand, Pipa, Sain, and Surdas are other Bhagats whose hymns are included in the scripture. The hymns of the Bhagats were corporated into Sri Guru Granth Sahib because they all speak of one God and the brotherhood of man. It is noteworthy that among these Bhagats are Muslims and Hindus of different classes including the so-called low castes, and even outcasts.

There are two other unique parts of Gurbani. The Var in Ramkali Raga is an account of the services of the first five gurus. It was written by Satta and Balwand, the two musicians of the Guru period. The other set of hymns, the Bhat Bani, is written by a group of Bhatts, who were well educated and recognized as professional exponents of the Hindu scriptures Bhatts visited Gondwal during the ministry of Guru Arjun Dev. They found in the Guru and the Gurbani, the peace and solace they had sought all their lives. These impressions are mentioned by them in their hymns.

At the very end of Sri Guru Granth Sahib, there are two concluding Shabads by Guru Arjun Dev. The first explains that the compilation contains Amrit Naam, the praise of the Lord. In the second hymn, the Guru thanks the Almighty for having got the sacred job of compiling Sri Guru Granth Sahib done by him. The Guru prays to God for Amrit Naam.

People who read, sing, or listen regularly to Gurbani find such as occupation blissful. Gurbani explains the virtues of God, the Generator, Operator, and Destroyer of the universe, Gurbani contains no stories. It tells us the mission of human life, the ways to achieve it and to experience God. Some popular characters and mythological stories of Puranas and other old literature are cited as examples to explain that God is great and merciful

Author - Gurbaani.com

Sri Guru Gobind Singh - the ninth sikh guru.

Sri Guru Gobind Singh - the ninth sikh guru.:

SIKH GURUS

GURU GOBIND SINGH SAHIB
(1661-1708)


GURU GOBIND SINGH SAHIB (18.12.1661 - 7.10.1708), son of Guru Tegh Bahadur Sahib and Mata Gujari, was born at Patna Sahib Guru Gobind Singh Sahib spent his childhood at Patna. In 1670, he left Patna for Bakala. On his way to Bakala, he broke his journey at Lakhnaur (district Ambala) and stayed there, at the residence of his maternal uncle, for a few months. He spent more than one year at (Baba) Bakala. In March, 1672, he reached Chakk Nanaki. On July 8, 1675, he was installed as the Tenth Nanak. He was married to Mata Jitoji (Jit Kaur) who gave birth to four sons Ajit singh in 1687, Jujhar Singh in1691, Zorawar Singh in 1696 and Fateh singh in 1699.

From 1673 till 1685 Guru Sahib stayed at Chakk Nanaki. In April 1685, Medani Parkash, the ruler of Nahan, invited Guru Sahib to his territory. At the request of the Raja, Guru Sahib founded the town of Paonta Sahib. The foundation stone of the new town was laid down by Bhai Ram Kanwar (a descendant of Baba Buddha), in 1685. From April 1685 to 1688, Guru Sahib stayed at Paonta Sahib. Soon, Paonta Sahib became a major centre of the Sikh nation. Here, several poets and intellectuals joined the court of Guru Sahib. During this period, Ram Rai, whom Guru Har Rai Sahib had excommunicated from the Panth, visited Guru Sahib and submitted an apology. Guru Sahib forgave him. In September 1687, Ram Rai died. Guru Sahib visited village Khurvaddhi (now Dehradun) and settled the affairs of the centre of Ram Rai. Some followers of Ram Rai wanted to occupy that centre. Gurbakhsh Rai was their chief. He approached Feteh Shah, the chief of Garhwal State, and sought his help. Fateh Shah agreed to attack Paonta Sahib. Here, Guru Sahib had to fight a battle at Bhangani (on September 18, 1688). Guru Sahib won this battle. On October 27, 1688, Guru Sahib left Paonta for Anandpur Sahib. On March 28, 1689,

Rani Champa, the queen-mother of the Bilaspur State, visited Guru Sahib at Anandpur Sahib and granted Guru Sahib the territory of some villages for the construction of five forts for the defense of the Sikh State. On March 29, 1689, Guru Sahib laid down the foundation of Anandpur Sahib, near Chakk Nanaki. [Now both, Chakk Nanaki and Anandpur Sahib, jointly, are known as Anandpur Sahib].

On March 20, 1690, Guru Sahib participated in the battle of Nadaun, against the Mogul army, to help the hill chiefs of the area. On March 28, 1692, Guru Sahib presided over the conference of the rulers of the hill States, held at Rivalsar. After this he visited several hill States. On February 19, 1696, Guru Sahib helped the ruler of Guler when he was attacked by the Mogul army. In March 1698, Guru Sahib abrogated Masand system.

Guru Gobind Sahib revealed the Throne of Faith "Kesgarh Sahib" at Anandpur Sahib. On March 29, 1699, Guru Gobind Singh Sahib revealed Khalsa. Khalsa was to be a "politically and spiritually sovereign" entity, in direct line of Waheguru, the Supreme Sovereign. It was an extension of the concept of Akal Takht Sahib. Khalsa is the direct subject of Akal Purakh (the Almighty). Hence, the sovereignty of Khalsa is both temporal and transcendental. Guru Gobind Singh prescribed Khanday di Pahul (proper initiation ceremony) obligatory for those who wished to join Khalsa (the sovereign subjects of the Almighty) brotherhood.

Since 1700, Guru Sahib had to fight several battles against the Moguls, the Hindu hill chiefs and their joint forces too. On August 29, 1700, the army of the hill chiefs attacked Anandpur Sahib the battle contained till September 1, 1700. On October 7, 1700, the hill armies attacked again. Another battle was fought on October 13 and 14, 1700. On October 14, 1700, Guru Sahib went to Basali and stayed there for fifteen days. Besides these battles the Sikhs had to face some small skirmishes too. Guru Gobind Singh Sahib told the Sikhs not to hesitate to take up arms to fight against injustice.

At Anandpur Sahib, he founded the institution of 'Sikh Red Cross', with Bhai Ghanaiya Singh as its leader.

On May 3, 1705, huge Mogul and hill forces besieged Anandpur Sahib. The Sikhs fought against these armies for seven months. On December 4, 1705, Guru Sahib received a letter from Aurangzeb, the Mogul emperor, asking Guru Sahib to leave Anandpur Sahib and meet him at village Kangar (it is possible that the hill rulers might have prepared a fake letter). On the night of December 5-6, 1705, Guru Sahib along with his family and about 500 Sikhs, left Anandpur Sahib and moved to Ropar and then to Chamkaur. Here too, the Mogul army attacked Guru Sahib. There were about 40 Sikhs when thousands of the Mogul soldiers attached the Sikhs. The Sikhs thought about 40 in number, fought the most crucial battle of the Sikh history. The Sikhs fought bravely. Two elder sons of Guru Gobind Singh Sahib three of the Punj Piaray and 35 Sikhs embraced martyrdom in this battle.

On the night of December 7-8, Guru Gobind Singh Sahib, along with a couple of the Sikhs, left Chamkaur with the help of Nabi Khan and Ghani Khan. On December 12, two younger sons of Guru Sahib were butchered to death of Fatehgarh (Sirhind). The same day the mother of Guru Sahib succumbed to torture. On December 20, Guru Sahib reached village Dina-Kangar. The following day he wrote Zafarnamah (literally : letter of victory), to Aurangzeb and sent Bhai Daya Singh and Bhai Dharam Singh to deliver the same to Aurangzeb.

After touring the area of Malwa, Guru Sahib reached Talwandi Saboo on January 16, 1706 and stayed there for about nine months. Guru Sahib left Talwandi Sabo on October 30, 1706 and began his journey towards Ahmednagar. When Guru Sahib was on his way to Ahmednagar, Aurangzeb died (on February 20, 1707). After the death of Aurangzeb, his son Bahadur Shah tried to patch up with Guru Sahib. Guru Sahib helped Bahadur Shah in his war of succession against his brothers. After his victory, Bahadur Shah, the new emperor, held a meeting with Guru Sahib at Agra, on July 23, 1707. The emperor personally thanked Guru Sahib for his (Guru Sahib's) help. At first he behaved properly but soon Guru Sahib smelt his tactics and left him near Nander.

On September 3, 1708, Guru Sahib appointed Baba Banda Singh Bahadur as the leader of the Sikh army and assigned him the duty to expel the Moguls from the Sikh Homeland. Baba Banda Singh Bahadur left Nander on October 5, 1708. The same night, when Guru Sahib was asleep, Jamshed Khan, a Pathan (who had been sent by Bahadur Shah, the Mogul emperor, to kill Guru Sahib), attacked Guru Sahib with his dagger. Guru Sahib breathed his last on October 7, 1708. Before his death he installed Guru Granth Sahib as Guru-Eternal of the Sikhs (on October 6, 1708). Guru Sahib's body was cremated on the night of October 7, 1708 and his ashes were immersed in the river Godavari.

Guru Gobind Singh Sahib was a great soldier, general, planner, builder, philosopher and poet (his verses are a part of the Dasam Granth). It is hard to believer that he accomplished all this in such a short span of his life. Before his death, Guru Gobind Singh Sahib told the Sikhs that they had become enough trained with regard to their philosophy and did not need another living Guru. Beside, the lives of the Gurus were, in addition, a beacon light for them. The Sikhs did not need any more explanations, precepts and examples. The Sikh Scriptures contain everything that a Sikh needs to know. Guru Sahib announced that Guru Granth Sahib shall be the Guru-Eternal of the Sikh nation. Since then the spiritual leadership of the Sikhs is endowed with Guru Granth Sahib. The temporal leadership lies with the Sarbat Khalsa (the Sikh Commonwealth), under the patronage of Guru Granth Sahib. It does not mean separation of temporal and transcendental spheres. It means that the Sarbat Khalsa can take decision with regard to the Sikh nation but only with the counsel of Guru Granth Sahib.

Author - Gurbaani.com

Sri Guru Tegh Bahadur - the ninth sikh guru.

Sri Guru Tegh Bahadur - the ninth sikh guru.:

SIKH GURUS

GURU TEGH BAHADUR SAHIB
(1621 - 1665)


GURU TEGH BAHADUR SAHIB (1.4.1621 - 11.11.1675), son of Mata Nanaki and Guru Hargobind Sahib, was born at Amritsar. Guru Tegh Bahadur Sahib studied a lot of philosophy and Scriptures. He was married to Mata Gujari, on September 14, 1632. [A son, (Guru) Gobind Singh (Sahib), was born to them, in 1661]. He was also a great soldier. He had participated in the battles of Amritsar and Kartarpur. Though Guru Hargobind Sahib (at the time of his death, in 1664) had installed Guru Har Rai Sahib as the Seventh Nanak, (Guru) Tegh Bahadur Sahib continued very active Sikh missionary activities. In June 1656, Guru Tegh Bahadur Sahib left Keeratpur Sahib for a long missionary journey of Assam, Bihar and Bengal and spent several years in that area.

Guru Tegh Bahadur Sahib was installed as the Ninth Nanak, on August 11, 1664. In March-April 1665, he took an extensive tour of Malwa and Bangar area. During this tour, he built a Sarovar at Talwandi Saho (Damdama Sahib). He decided to set up a Sikh centre at Talwandi Sabo. On April 27, 1665, Raja Dip Chand, the ruler of the Bilaspur State died. When Guru Sahib visited Bilaspur, Rani Champa, the widow of Raja Dip Chand, requested Guru Sahib to stay near her State. She granted Guru Sahib the land of Lodipur, Sahota and Mianpur. [Instead of accepting the grant. Guru Sahib paid rupees five hundred for the land]. On June 19, 1665, Guru Sahib founded the Sikh town of Chakk Nanaki, named after his mother Mata Nanaki (now it is known as Anandpur Sahib), on the ruins of the village Makhowal. Anandpur Sahib is an example of strategic military planning. Guru Sahib knew that in the future the Sikhs will have to face a such-like situations. Guru Sahib stayed here for four months and then left for his second missionary journey of Malwa and Bangar area. When Guru Sahib was at village Dhamtan(district Jind), he, along with several Sikhs, was arrested by Aalam Khan Ruhela. Guru Sahib and the Sikhs were taken to Delhi and were produced before Aurangzeb. Aurangzeb ordered their execution but Kanwar Ram Singh (son of Raja Mirza Jai Singh), who had close relationship with Aurangzeb, affected the release of Guru Sahib (on December 16, 1665). From Delhi, Guru Tegh Bahadur Sahib went to Assam, Bihar and Bengal on his missionary journey. During this tour, Guru Sahib mediated a compromise between Raja Chakradhwai, the ruler of Ahom (Assam) and Kanwar Ram Singh, who had led the Mogul army against Raja Chakradhwaj. Guru Sahib traveled as remote as up to the village of Harjo. Guru Sahib left Assam in April-May 1670. On his way to Delhi, he was arrested at Agra, in June 1670. He was brought to Delhi but was released soon after. Guru Sahib stayed at the Dharamsala of Bhai Kalyana. On June 20, 1670, Rani Pushpa Devi visited Guru Sahib to make her obeisance. On her insistence Guru Sahib stayed at her palace for some days. From here he went to Bakala where he spent the next one and half year. In 1672, he moved to Chakk Nanaki.

On May 25, 1675, a group of Hindus of Kashmir, led by Pundit Kirpa Ram Dutt, visited Guru Sahib at Chakk Nanaki and asked him to save them from forcible conversions by the governor of Kashmir. Guru Sahib agreed to lead struggle against Aurangzeb's persecution of the non-Muslims. Guru Sahib knew that he shall have to make sacrifice of his life, so, on July 8, 1675, he installed (Guru) Gobind Singh Sahib as the Tenth Nanak and left for Delhi. On his way, he was arrested at village Malikpur Rangharan (on July 12, 1675). Bhai Dial Das, Bhai Mati Das and Bhai Sati Das too were with Guru Sahib. They were kept in Bassi Pathanan prison where they were tortured. The arrest was reported to Aurangzeb, who was at Hasan Abdal at that time. The emperor sent several persons to impress upon Guru Sahib to convent to Islam. Finally, Aurangzeb issued orders for transportation of Guru Sahib to Delhi. Guru Sahib reached Delhi on November 5, 1675. At Delhi he was tortured again. Guru Sahib and the three Sikhs were given final chance to choose between 'Islam or death'. Guru Sahib and the three Sikhs were executed on November 11, 1675, at Chandani Chowk Delhi (at the site of Gurdwara Sis Ganj). Guru Sahib's head-less body was cremated at village Raisina (present site of Gurdwara Rakab Ganj), on November 12, 1675, and his head was cremated at Anandpur Sahib (present site of Gurdwara Sis Gunj at Anandpur Sahib), on November 17, 1675. Guru Tegh Bahadur Sahib sacrificed his life for the freedom of right to faith and worship. The Hindus, who were being forced into Islamic faith, called Guru Sahib "the Saviour" (Messiah of the Hindus).

Guru Tegh Bahadur Sahib was a superb poet too. He composed 115 verses, which have been included in Guru Granth Sahib.

Author - Gurbaani.com

Sri Guru Harkrishan - the eighth sikh guru.

Sri Guru Harkrishan - the eighth sikh guru.:

SIKH GURUS

GURU HARKRISHAN SAHIAB
(1656 - 1664)


GURU HARKRISHAN SAHIAB (1656 - 1664), the younger son of Mata Sulakkhani and Guru Har Rai Sahib, was born at Keeratpur Sahib. He was installed as the Eighth Nanak on October 7, 1661. Ram Rai, the elder son of Guru Har Rai Sahib, who had been excommunicated by Guru Sahib, approached the Mogul emperor and submitted his claim as Eighth Nanak. Ram Rai was known as a collaborator of the Mogul regime. In order to help him, the Mogul government summoned Guru Harkrishan Sahib. In March 1663, Guru Harkrishan Sahib left Keeratpur Sahib for Delhi.

On his way to Delhi, Guru Sahib visited several places and gave sermons to the Sikhs. During this tour Guru Sahib visited Panjokhara (district Ambala) too. Here, Pandit Lal Chand, a learned scholar of the Hindu literature, in order to test the knowledge of Guru Sahib, asked Guru Sahib to interpret Bhagwad Gita (a book of Hindu religion). Guru Sahib told Lal Chand that such an easy job could be performed by even an illiterate person. Guru Sahib asked Bhai Chhajju Ram, a Jhivar (literally : a water carrier), to satisfy Pandit Lal Chand. Bhai Chhajju Ram interpreted Bhagwad Gita in an intelligent manner and humbled the pride of the Pandit. Pandit Lal Chand apologized for his vanity. Later, he escorted Guru Sahib to Kurukashetra. At Delhi, Pushpa Devi, the wife of Raja Jai Singh Amberi, too, tried to test Guru Sahib. Guru Sahib satisfied her and blessed her. Guru Sahib reached Delhi in the middle of March 1664, On March 21, 1664, (Guru) Tegh Bahadur Sahib too reached Delhi from his long missionary journey of Bengal, Bihar and Assam and met Guru Harkrishan Sahib at the residence of Mirza Jai Singh.

On March 23, 1664 Guru Harkrishan Sahib appointed (Guru) Tegh Bahadur Sahib as Ninth Nanak. Guru Harkrishan Sahib met Aurangzeb March 25, 1664. Another meeting was fixed for the next day. Guru Sahib, however, proclaimed that he (Guru Sahib) won't meet Aurangzeb again. On the same night Guru Sahib had a swear attack of smallpox. Guru Sahib died on March 30, 1664. Before his death, he appointed "the Baba, who was staying at Bakala (i.e. Guru Tegh Bahadur Sahib)" as his successor. Gurdwara Bala Sahib (where he was cremated) and Gurdwara Bangla Sahib (the residence of Raja Mirza Jai Singh, where he stayed) have been built to preserve memory of the stay of Guru Sahib at Delhi. Ashes of Guru Harkrishan Sahib were immersed in river Sutlej at Keeratpur Sahib.

Author - Gurbaani.com

Sri Guru Har Rai - the seventh sikh guru.

Sri Guru Har Rai - the seventh sikh guru.:

SIKH GURUS

GURU HAR RAI SAHIB
(1630 - 1661)


GURU HAR RAI SAHIB (1630 - 1661), son of Baba Gurditta (and grandson of Guru Hargobind Sahib), was born at Keeratpur Sahib. In 1640, he was married to Mata Sulakkhani . She gave birth to Ram Rai, Rup Kaur and (Guru) Harkrishan Sahib.

(Guru) Har Rai Sahib was installed as the Seventh Nanak on March 18, 1642. He carried out Sikh missionary activity in the temporal and transcendental spheres. He developed the Sikh centre at Keeratpur Sahib and in the surrounding areas. Guru Har Rai Sahib established 360 Sikh missionary seats (each heded by a Masand) in various parts of the sub-continent. Guru Har Rai Sahib consolidated the Sikhs into a united cohesive force. He taught the Sikhs the art of political administration. Guru Har Rai Sahib undertook several missionary journeys throughout Punjab, Himachal Pradesh, Jammu and Kashmir etc. In 1659-60, Guru Sahib undertook a long missionary journey of the Punjab and Jammu and Kashmir. He visited Lahore, Jalalpur Jattan, Galotian Khurd, Sialkot, Srinagar, Akhnur, Jammu, Ramgarh, Khirarhi, Samba, Pathankot etc.

Guru Sahib had a very strong army of 2200 horses and a large number of soldiers. In 1658, the war of succession broke out among the children of Shah Jahan, the Mogul emperor. The major battle was fought between the armies of Aurangzeb and Dara Shikoh. Dara Shikoh, after a major defeat, moved towards the Punjab. The army of Aurangzeb chased Dara Shikoh. Guru Har Rai Sahib blocked the movement of Aurangzeb's army so that Dara Shikoh could escape. This incident angered Aurangzeb. When Aurangzeb got settled, he sent summons to Guru Sahib. Guru Sahib sent his elder son Ram Rai to Delhi. When Ram Rai tried to please Aurangzeb, Guru Sahib excommunicated him (Ram Rai) and chose his younger son (Guru) Harkrishan Sahib as his successor. He died at Keeratpur Sahib, in 1661

Author - Gurbaani.com

Sri Guru Hargobind- the sixth sikh guru.

Sri Guru Hargobind- the sixth sikh guru.:

SIKH GURUS

GURU HARGOBIND SAHIB
(1595 - 1644)


GURUGURU HARGOBIND SAHIB (1595 - 1644), son of and Guru Arjan Sahib was born at Guru Ki Vadali (district Amritsar). He had five sons : Gurditta, Suraj Mall, Ani Rai, Atal Rai and (Guru) Tegh Bahadur (Sahib). He was installed as Sixth Nanak.

He wore two swords representing Miri (temporal) and Piri (transcendental). He declared that the subject of the Supreme Sovereign can not be subject of an earthly ruler. He said the earthly rules had no right to govern the minds and the bodies of the subjects of God. A man of Miri has an obligation to import Dharma (Righteousness) and a man of Piri must not be a silent observer to injustice, tyranny and in-humanism. A Sikh has to be a "saint-soldier" i.e. a man of Miri and Piri.

He revealed Akal Takht Sahib (the Throne of the Almighty) in 1609. Here, he held his court and received the ambassadors from the other nations and sub-nations. As per the instructions of Guru Arjan Sahib, he formed Sikh Army to fight against injustice. He laid the foundation of Lohgarh Fort in 1609. Sometimes later, a wall around the city Guru-Da-Chakk (Amritsar) was also built. In 1612, he left Guru-Da-Chakk for Delhi where he was arrested and sent to Gwalior Fort Prison. From 1613 to 1619 he remained in Gwalior Fort Prison. Sain Mian Mir and Wazir Khan (later, the Governor of Lahore) were friendly to Guru Hargobind Sahib. In 1618, Murtaza Khan, the Governor of Lahore, died. He was succeeded by Wazir Khan. Wazir Khan and Sain Mian Mir impressed upon Jahangir to release Guru Sahib. Guru Sahib was released on October 1619. He helped the release of 52 Hindu kings (chiefs of States) detained by Jahangir, the Mogul emperor, at Gwalior Fort Prison. Among them were the rulers of Bilaspur, Handur also. In November 1619, he reached Goindwal Sahib. Here, on January 1620, he held a meeting with Jahangir. From here both of them went to Kalanaur (district Gurdaspur). After this Guru Sahib moved to Amritsar again. From 1620 to 1630, Guru-Da-Chakk (Amritsar) remained the headquarters of Guru Sahib. In March 1631, Guru Sahib left Amritsar for Darauli Bhai (district Firozpur). He took (Guru) Granth Sahib with him. He spent some months at Darauli. Later, he sent (Guru) Granth Sahib to Kartarpur (district Jullundur). Sometimes later, he went again to Guru-Da-Chakk.

Guru Sahib had to fight his first battle (In September and October, 1621), at Ruhila, now Hargobindpur. It was followed by three major battles (in April 1634, at Amritsar; in December 1634, at Mehraj; from April 26 to 28, 1635, at Kartarpur) and one small battle at Phagwara (on April 29, 1935) against the Moguls. He won all the battles.

In May 1635, he reached Keeratpur Sahib. Since then Keeratpur Sahib became another major center of the Sikh nation. From time to time, Guru Hargobind Sahib traveled far and wide and gave sermons to his followers in different areas. He traveled throughout the Punjab, Jammu and Kashmir, Himanchal Pradesh, Uttar Pradesh Madhya Pradesh etc. During his stay at Keeratpur Sahib, several rebel Hindu rulers and the chiefs of Rajasthan and other areas sought refuge at Keeratpur Sahib in 1644.

Author - Gurbaani.com

Sri Guru Arjan Dev - the fifth sikh guru.

Sri Guru Arjan Dev - the fifth sikh guru.:

SIKH GURUS

GURU ARJAN SAHIB
(1563-1606)


GURU ARJAN SAHIB, son of Mata Bhani and Guru Ram Das Sahib, was born at Goindwal. He had a son (Guru) Hargobind Sahib. (According to a hagiography-type story, Guru Hargobind Sahib was born as a blessing of Baba Buddha. This type of stories are in contradiction with the Sikh ideology). Guru Arjun Sahib was installed as the Fifth Nanak, in 1581. Guru Arjun Sahib established his second headquarters at Guru Da Chakk (Amritsar), the city founded by Guru Ram Das Sahib in 1577, and named it Chakk Ram Das.

In 1587, Guru Arjan Sahib completed the contraction of Santokhsar Sarovar (tank), which had been started by Guru Ram Das Sahib. The digging of Tarn Taran Sarovar (tank) was started in 1590. He founded the city of Kartarpur (district Jullundur) in 1593. In 1597, he established the town of Gobindpur (now know as Hargobindpur) on the ruins of the village Ruhila. Ramsar Sarovar was completed in 1603. Though Chakk Ram Das and Goindwal Sahib, both, were Guru Sahib's headquarters he also stayed for some time at Guru Ki Vadali (sometimes between1589 and 1597) and for some months at Tarn Taran and Kartarpur too. Besides he also took several missionary journeys. It was at Goindwal that the Mogul emperor Akbar and his minister Abu Fazal came to see him.

Guru Arjan Sahib composed more than 2000 verses and all these are a part of Guru Granth Sahib compiled by him in 1603-04 and installed at Darbar Sahib, on August 16, 1604. The Sikh tradition of Daswandh (tithe), though in practice since Guru Nanak Sahib, was institutionalized by Guru Arjan Sahib. Guru Arjan Sahib became very much popular among the people of all the faiths. His missionary work added several followers to the Sikh fold. At this, some Hindu feudal and Muslims officials became jealous of Guru Sahib. Among such persons included Sheikh Ahmed Sirhandi, Birbal (Hindu minister of Akbar), Chandu (of Kalanaur) etc. and some other Hindu as well as Muslim feudal. Birbal, once, in 1586, asked Guru Sahib to pay him tax and when Guru Sahib refused to pay any tax, he threatened to attack Amritsar, but before he could attack the Sikh city, he was killed in a battle (in February 1586).

After the death of Akbar, in 1605, his son Jahangir became emperor. A few months after Jahangir's crowning, his son Khusrau rebelled. During the course of his rebellion, Khusrau, on his way to Lahore, visited Goindwal Sahib and made a casual obeisance to Guru Arjan Sahib. Though Khusrau's rebellion was suppressed, Jahangir took vengeance from all those who had supposedly cooperated Khusrau. In 1606, he ordered the arrest of Guru Arjan Sahib. On May 25, Guru Sahib received summons. The same day, Guru Sahib installed Guru Hargobind Sahib as the Sixth Nanak and himself left Amritsar for Lahore. Guru Arjan Sahib was arrested on May 27, 1606. Jahangir ordered the execution of Guru Sahib and assigned the task of execution to Murtaza Khan, the governor of Lahore. Chandu Shah (who had personal grudge against Guru Sahib) took the assignment of carrying the execution of Guru Sahib. Guru Sahib was given extreme physical torment for three days. Chandu employed Gurditta Bhatthiara (a gram-percher) to torment Guru Sahib. Guru Sahib was seated on red-hot iron plates. Burning sand was poured on his head. It continued for three days.

Finally, he was chained and thrown into the river Ravi Guru Sahib embraced martyrdom on May 30,1606. (Jahangir, in his memoirs, acknowledged personally ordering the execution of Guru Arjan Sahib). Gurdwara Dehra Sahib, at Lahore, preserves the memory of the martyrdom of Guru Sahib. Guru Arjan Sahib founded four major towns and built several buildings. He compiled the Sikh Scriptures. He toured far and wide and preached the Sikh mission and added several followers to the mission of Guru Nanak Sahib. It is hard to believe that all this was done by a single person in such as short span of his life.

Author - Gurbaani.com

Sri Guru Ram Das - the fourth sikh guru.

Sri Guru Ram Das - the fourth sikh guru.:

SIKH GURUS

GURU RAM DAS
(1534-1581)


GURU RAM DAS (24.9.1534 - 1.9.1581), son of Mata Daya Kaur and Baba Hari Das, was born at Lahore. He was named Jetha (literally: the eldest). His parents died when he was just seven years old. In 1541, his grandmother took him to village Basarke. Here, the child Bhai Jetha came into contact with Guru Amar Das Sahib. Some times later, Guru Amar Das Sahib took him to Goindwal. Bhai Jetha made active participation in the establishment of Goindwal. Guru Amar Das Sahib loved Bhai Jetha so much that he always took Bhai Jetha with him. When Guru Amar Das Sahib went on a missionary journey, Bhai Jetha too accompanied him. In 1554, Bhai Jetha got married to Bibi Bhani, the daughter of Guru Amar Das Sahib. Bibi Bhani bore him three sons: Prithi Chand, Mahadev and (Guru) Arjan Sahib. During this period, some Brahmin and Khatri Hindus made a complaint to Akbar that Guru Amar Das had been asking the people not to read Gaetari Mantra (a hymn sacred to the Hindus) and was preaching Gurbaani. In 1566-67, Akbar visited Lahore. Partly because of that complaint and partly on insistence by Birbal (a Hindu minister of Akbar), Akbar sent a message to Guru Sahib to visit Lahore. Guru Amar Das Sahib sent Bhai Jetha to Lahore. Here, Bhai Jetha presented truth before Akbar. At this Akbar rebuked the Brahmins and the Khatri Hindus and thanked Bhai Jetha for visiting Lahore.

In 1570 (according to some sources in 1564), Guru Amar Das Sahib asked Bhai Jetha to establish a model town of the Sikh nation in the heart of the Punjab. Guru Ram Das Sahib purchased the land of Sultanwind, Tung, Gilwali and Gumtala villages and began digging of Santokhsar Sarovar (tank). Guru Ram Das Sahib was installed as Fourth Nanak.

In 1577, he laid the foundation of the city of Amritsar. In 1577, he started the construction of Amritsar Sarovar (tank). The town was, then, known as Guru-Da-Chakk. (Gradually, Amritsar became a center of the Sikh nation's religious, cultural, economic and political life). Later, Guru Arjan Sahib named it Chakk Ram Das, after Guru Ram Das Sahib's name. Now it is known as Amritsar, after the name of Amritsar Sarovar. He spread the Sikh mission by appointing Masands (in charges of mission) to different parts of the sub-continent. It was during his time that Sri Chand (son of Guru Nanak Sahib), the founder of the Udasi sect, expressed his desire to be a part of the Sikh faith.

Guru Ram Das Sahib wrote 638 hymns, which are a part of Guru Granth Sahib. He composed hymns in 30 Rags. His hymns include 8 Vaars, 246 Padei, 31 Ashtpadis and 138 Saloks. He appointed Guru Arjan Sahib as his successor-in-mission and presented the latter with all the Sikh scriptures.


Author - Gurbaani.com

Sri Guru Amar Das - the third sikh guru.

Sri Guru Amar Das - the third sikh guru.:

SIKH GURUS

GURU AMAR DAS SAHIB
(1479-1574)


GURU AMAR DAS SAHIB (15.04.1509 - 01.09.1574), son of Mata Bakht Kaur (also referred as Sulakkhani and Lakhmi Devi) and Baba Tej Bhan, was born at village Basarke (district Amritsar). He was a follower of Vaishanav faith and was a regular pilgrim to Haridwar (a Hindu centre). Bhai Amar Das was married to (Mata) Mansa Devi in 1532 and had one daughter Bibi Bhani (in 1533) and two sons (Mohan, in 1536 and Mohari, in 1539). His niece-in-law Bibi Amaro was the daughter of Guru Angad Sahib. Once Bhai Amar Das joined his niece-in-law to Khadur Sahib and met Guru Angad Sahib. Bhai Amar Das was so enchanted by the personality of Guru Angad Sahib that he decided to spend the rest of his life in the service of Guru Sahib. At the request of Bhai Goinda, a follower of Sikh faith, he founded the town of Goindwal, near river Beas.

Bhai Amar Das was installed as the Third Nanak (since the Guru Amar Das Sahib), in 1552. Guru Angad Sahib presented Guru Amar Das Sahib all the Sikh Scriptures and merged his light with the light of Guru Amar Das Sahib. In 1557, he took a vast tour of the zone to propagate the mission of Guru Nanak Sahib. During this tour, he also visited Kurukshetra. He organized Sikh mission and appointed 22 Manjis (regions/diocese) and appointed one devout Sikh as the in charge of each region. Besides these 22 regions, he established 52 Pihras (sub-regions). One of these positions was given to a female Bibi Matho; hence granting a honorable status to the women. In 1556, he got a Baoli (a deep well) built, at Goindwal, to provide drinking water to the residents of the area. He promoted Guru Nanak Sahib's institution of Langar(sacred community kitchen) and made it a part of Sikhs' daily religious practice in Gurdwaras. He began holding the gatherings of the Sikhs from all the part of the sub-continent, thrice a year, on the day of Diwali as well as the first days of the Magh and Wisakh months (of the Hindu calendar, prevalent in those days). [He chose these days not because of any religious, cultural or any other significance but because it was easy to know these dates, as no calendar or diaries were available during those days. Conceptually speaking, Sikhism has nothing to do with these or any other festivals, days or dates]. Guru Sahib institutionalized the Sikh rites for birth, marriage and death etc. He asked the women to discard Purdah (veil). He also preached widow-marriage. Guru Amar Das Sahib composed 869-verse stanza, including Anand Sahib and all these hymns are a part of Guru Granth Sahib.

His crusade against the Hindu ritual of Sati (burning alive of widow on the pyre of her husband) saved lives of thousands of widows. It seems that Akbar had been inspired by Guru Amar Das Sahib, when he banned Sati, because when Akbar issued orders, Guru Amar Das Sahib had died several years earlier to that. Guru Sahib made it obligatory for the Sikhs to dine in Langar before joining congregation. Guru Sahib preached that there was no place of hierarchy of caste, colour, creed, area or sex in Sikhism. When Akbar, the Mogul emperor, visited Guru Sahib at Goindwal Sahib he had to join the Sikhs in Langar before joining the congregation. Akbar expressed his desire to grant some royal estate for the mission but Guru Sahib declined the offer. Akbar issued orders exempting the Sikhs from paying so-called pilgrimage-tax. All the non-Muslims had to pay toll tax while crossing Yamuna and Ganges River. The Hindus used to visit Kurukashetra and Haridwar and to reach these towns they had to cross the rivers Yamuna and Ganges respectively. Thus, any one crossing these rivers was considered a pilgrim and had to pay toll-tax. Akbar declared that the Sikhs do not make a pilgrimage of the Hindu centers, hence they will be exempt from so-called pilgrimage-tax. By that time, the number of the Sikhs had increased enormously. Guru Amar Das Sahib had to establish new centers for the Sikhs. He asked (Guru) Ram Das Sahib to establish a new city (now known as Amritsar).


Author - Gurbaani.com

Sri Guru Angad Dev - the second sikh guru.

Sri Guru Angad Dev - the second sikh guru.:

SIKH GURUS

GURU ANGAD SAHIB
(1504-1552 )


GURU ANGAD SAHIB, son of Mata Ramo (also known as Mata Sabhirai, Mansa Devi, Daya Kaur) and Baba Pheru Mall, was born at village Matte-Di-Saran, near Muktsar. His first name was (Bhai) Lehna/Lahina. His parents were devotees of the mythical Hindu goddess Durga. Bhai Lehna was married to Mata Khivi in January 1520 and had two sons (Dasu, in 1524 and Datu, in 1537) and two daughters (Amaro, in 1526 and Anokhi, in 1535). Once, in 1532, on his way to pilgrimage, he stopped at Kartarpur. He paid a visit to Guru Nanak Sahib. He was so impressed by Guru Nanak Sahib that he renounced the worship of the Hindu goddess. He felt that the goddess, whose blessing he had been seeking for the past several years, was not even like a servant of Guru Sahib. He spent the next six years in the service of Guru Nanak Sahib.

In 1539, Guru Nanak Sahib appointed Bhai Lehna as his successor-in-mission and also gave him a new name, Angad (Guru Angad Sahib). On September 7, 1539, Guru Angad Sahib was formally installed as the Second Nanak. Guru Nanak Sahib merged his light with the light of Guru Angad Sahib and presented all his Scriptures to the latter. After the death of Guru Nanak Sahib, Guru Angad Sahib moved to Khadur Sahib. Guru Angad Sahib visited several places throughout the Sikh zone and preached the mission of Guru Nanak Sahib. He promoted Punjabi language and Gurmukhi script (the script of the masses, which had also been used by Guru Nanak Sahib for writing his hymns). The usage of a common language and a script ushered a cohesion among the Sikhs. He continued Langar, the sacred kitchen, in the tradition of Guru Nanak Sahib. He started the tradition of Mall Akhara (wrestling/playing grounds) and trained the Sikh youth. Guru Angad Sahib wrote 63 Saloks (stanzas). All his verses have been included in Guru Granth Sahib. During his time Khadur Sahib become a prominent centre of the Sikh Homeland. Guru Angad Sahib died in 1552 at the age of 48. Before his departure he appointed Guru Amar Das Sahib as his successor-in-mission and presented him all the Sikh Scriptures he had with himself including those he had received from Guru Nanak Sahib.


Author - Gurbaani.com

Sri Guru Nanak Dev - the first sikh guru.

Sri Guru Nanak Dev - the first sikh guru.:

SIKH GURUS

GURU NANAK SAHIB
(1469-1539)

GURU NANAK SAHIB, son of Mata Tripta and Baba Kalyan Das, was born at village Rai-Bhoi-Di Talwandi (now Nanakana Sahib). When he was five years old he was sent to school. Here, he learnt Sidhongaiya (an early script of the Punjabi language). At the age of seven, he learnt Hindi and Sanskrit. At the age of thirteen, he learnt Persian. He studied a lot of literature of Persian and Sanskrit. At the age of 16, he was one of the most learned young men. In 1487, he married (Mata) Sulakkhani, who gave birth to two sons : Sri Chand and Lakhmi Das. In 1504, he moved to Sultanpur Lodhi and joined a job as storekeeper in the administration of Daulat Khan Lodhi.

In 1507, he left Sultanpur Lodhi and began his first Udasi (missionary journey) to give the people the message revealed to him by the Almighty. Between 1507 and 1521(with an interval of about one year during 1516-17), he traveled for and wide. He visited Saudi Arabia, Iraq, Tibet, Afghanistan, Sri Lanka, Assam, Bengal, Kashmir, Punjab, several parts of India, most of the present Pakistan etc. He visited all the major centers of the Hindus, the Muslims, the Sufis, the Buddhists, the Jains, the Yogis etc. and held discourse with the holy men, the scholars and the common people. Wherever he went, the people bowed before his knowledge and his spiritual personality. His Udasis brought several thousand followers to his mission. He founded the town of Kartarpur in 1522 and spent the rest of his life (1522-39) there.

Guru Nanak Sahib preached: There is but one God (Eternal, Infinite, Omnipotent, and Omnipresent). He is the Creator, the Sustainer and the Destoyer. Salvation is possible in this world and can be attained through meditation and truthful living. Truthful living means: honest earning; sharing with others; helping the needy, the weak and the oppressed; praying for and participating in the welfare of the whole of humanity; having faith in the Almighty's Grace; bowing before His will etc. Guru Nanak Sahib rejected rituals and stressed truthful life. He rejected renunciation of the world and asked his followers to live the life of an active householder. He asked his followers to renounce Maya (attachment with the world) and not the world itself. Guru Nanak Sahib wrote 947 hymns including Japji Sahib, Asa Di Var, Sidh Gosht, Barah Mah, (Dakkhani) Onkar. All his hymns have been included in Guru Granth Sahib.

Guru Nanak Sahib institutionalized the Sikh religion in his lifetime. He established Sangats and Dharamsals in various parts of world. Before his departure Guru Nanak Sahib appointed Guru Angad Sahib, who was the most worthy of his followers, as his successor-in-mission. Guru Nanak Sahib did not appoint his elder son Sri Chand, as the latter had renounced the world, as his successor-in-mission (Sikhism rejects asceticism, monasticism and the other-worldliness). Guru Nanak, Sahib rejected his younger son too and appointed Guru Angad Sahib, as the latter was the most qualified. (Sikhism rejects hereditary succession).

When Guru Nanak Sahib appointed Guru Angad Sahib successor-in-mission, he was presented with all the Sikh Scriptures that Guru Nanak Sahib had in his possession. Guru Nanak Sahib merged his light in Guru Angad Sahib's light. Thought a separate physical existence it was the same light (of Guru Nanak Sahib) in Guru Angad Sahib.

Author - Gurbaani.com

CEREMONIES IN SIKHISM

Gurbani - CEREMONIES IN SIKHISM:

The institution of the Khalsa entails a certain additional disciplinary outfit in the shape of baptismal forms and vows, which are often misunderstood. It is true that if religion were only a matter of individual concern there would be no need of forms and ceremonies.

But religion as taught by the Gurus, is a force that not only ennobles individuals but also binds them together to work for nobility in the world Organization is a means of enlarging the possibility, scope and effectiveness of this work. In order that an organization itself may work effectively, it is necessary that the individuals concerned in it should be able to keep up their attachment to the cause and a sufficient amount of enthusiasm for it, it is, however, a patent fact that men by their nature are so constituted that they cannot keep their feelings equally high strung for a long time at a stretch. Reaction is inevitable unless some means are devised to ensure the continuity of exertion. This is where discipline comes in, which keeps up the spirit of individual against relaxation in times of trail and maintains their loyalty to the cause even in moment of ebb. This discipline, or what is called esprit de corps is secured by such devices as flags and drills and uniforms in armies and certain form and ceremonies in religion. Uniformity is an essential part of them. They create the necessary enthusiasm by appealing to imagination and sentiment, and work for it in moments of depression. They are a real aid to religion, which is essentially a thing of sentiment. Man would not nee them if he were only a bundle of intellectual and moral senses; but as he has also got sentiment and imagination, without which the former qualities would be inoperative, he cannot do without articulating his ideas and beliefs in some forms appropriate to sentiment.

These forms must not be dead but a living index of his ideal, waking up in his vivid intimation of the personality that governs his religion. They should be related to his inner belief as words are to their meaning, tears to grief, smiles to happiness and a tune to a song. It is true that sometimes words become meaningless, when we no longer heed their sense, or the language to which they belong becomes dead. It is true that sometimes tears and smiles are only cloaks for hypocrisy; and a tune mere meaningless jingle. But there is no denying the fact that when their inner meaning is real and we are sincere about it, they do serve as very helpful interprets. Forms are the art of religion like art on Nature, these forms impose certain limitations on the ideal, but at the same time they make the ideal more real and workable for general use.

From the history of Sikhs in the past as well as in the present, it is quite evident how effectively these baptism forms, with the accompanying vows of purity, love and service, have aided them in keeping themselves united and their ideals unsullied even in times of greatest trial. While keeping the Sikhs associated with their Guru and maintaining his spirit amongest them they have not produced any narrowing effect on their beriefs or modes of worship. All worship and ceremoney whether in temple or home whether on birth, marriage or death consists or nothing else but praying and chanting hymns. Could anything be simple?

Author : Gurbaani.com

THE GURU IN THE PANTH

Gurbani - THE GURU IN THE PANTH:

So far we have considered what the Guru does for the Sikhs as individuals. We have seen how he intensifies their character and increases their power thousand fold by filling their personalities with his own. In order to increase this power immensely more, the Guru made another arrangement. He organized them in to Sangats or Holy Assemblies, and put personality again into them. This led to a very remarkable development in the Institution of Guruship and no description of Guruship will be complete without an account of this development.

minds, by singing His praises of dwelling on his excellence. This is to be done not only when alone or in solitude, but also in public, where worship of the Name is made more impressive by being organized in the form of congregational recitations of singing. The other element is Sewa or Service. The idea of service is that it should be not only liberal, but also efficient and economical; that is, it should do the greatest good with the least possible means. It should not be wasteful. We do not set up a sledge-hammer to crack a nut, or send a whole army to collect revenue. We have to be economical in our efforts, however charitable they may be. For this purpose we have to organize our means. In every work of practical nature, in which more than one person is engaged, it is necessary to resort to organization. As religion too-especially a religion like Sikhism whose aim is to serve mankind-belongs to the same category, it requires organization of its followers as an essential condition of its success.

Guru Nanak had therefore begun with two things in his religious work : the holy word and the organized Fellowship (Bhai Gurdas, Var 1, 42-43). This organized fellowship is called Sangat. The idea of Sangat or holy Fellowship led to the establishment of local assemblies led by authorized leaders Masands. Every Sikh was supposed to be a member of one or other of such organization. The Guru was the central unifying personality and inspite of changes in succession, was held to be one and same as his predecessors.

The love exiting between the Guru and the Sikhs was more intense than has ever existed between the most romantic lovers of the world. But homage paid to the Guru was made impersonal by creating a mystic unity between the Sikh and the Guru on the one hand and the Guru and the Word on the other (Asa di Var, vi, i). Greatest respect began to be paid to the incorporated. Word even the Guru choosing for himself a seat lower than that of the Scripture. The only form of worship was the meditation on and the singing of the Word. The Sikh assemblies also acquired great sanctity, owing to the belief that the spirit of the Guru lived and moved among them. They began to assume higher and higher authority Until collectively the whole body, called the Panth came to be regarded as an embodiment of the Guru. Guru Gobind Singh himself received baptism from the Sikhs initiate by himself. After him the Sikh ceased to have any personal Guru. If we read the Sikh history aright the Sikh community would appear as an organized unit to have undergone a course of discipline in the hands of ten Gurus, until its character was fully developed and the Guru merged his personality in the body of the nation thus reared. The Guru, as mentioned above, worked with two things; the personal Association and the Word. Now after the death of Guru Gobind Singh the personality and the Word were separated. The Panth as invested with the.

Amrit or baptism was made the basis of this organization. There was no room left for wavering on the border-line, All who wanted to serve humanity through Sikhism must join it seriously, as regular members; and receive its baptism as the initial step. All must have the same creed, which should be well defined and should not be confused with the beliefs and practices of the neighboring religions.

Author : Gurbaani.com

THE GURU IN THE SIKH

Gurbani - THE GURU IN THE SIKH:

This transformation comes not only through close association with the Guru, which is found in many other religions, but through the belief that the Sikh incorporates the Guru. He fills himself with the Guru, and then feels himself linked up with an inexhaustible source of power.

A Sikh, a pure-hearted Sikh, who follows the teaching of his Guru, is a great power in himself; but when such a Sikh gets into himself the dynamic personality of such a perfect exemplar as Guru Gobind Singh his powers acquire an infinite reach and he becomes a superman. He is called 'Khalsa' the personification of the Guru himself.

"The Khalsa says the Guru," is my other self; in him I live and have my being" "A single Sikh, a mere believer, is only one; but the equation changes when he takes Guru Gobind Singh in to his embrace. He becomes equal to 'one lakh and a quarter' in the Sikh parlance. This change occurs not only in his physical fitness, but also in is mental and spiritual outlook. His nature is so reinforced in every way that although hundreds may fall round him, he will resist to the last and never give way. Wherever he stands he will stand as a garrison of the Lord of Hosts, a host in himself, a host of one lakh and a quarter. He will keep the Guru's flag always flying. Whenever tempted, he will ask himself, "Can I lower the flag of Guru Gobind Singh ? Can I desert it ? I, as Budh Singh or Kahan Singh, can fall, but can ordinary powers and in times of emergency comes to his rescue long before he can remember anything relevant to the occasion recorded in history or scripture. Bhai Joga Singh's case is just in point. He was a devoted Sikh of Guru Gobind Singh, and had received baptism from the hands of the Guru himself. He was so loyal that when he received an urgent call from the Guru to proceed to Anandpur, he hastened from Peshawar without a moment's delay, not waiting even to see his own marriage through. And yet in movement of weakness, this paragon of Sikh purity was going to fall at the door of a public woman of Hoshiarpur. Who saved him in the emergency?

It was the vision of Guru Gobind Singh, reestablishing the personal contact by pointing out the signs of personation worm on his body, and reminding him that he was carven in the Guru's own image.

Author : Gurbaani.com

THE GURU IN SIKHISM

Gurbani - THE GURU IN SIKHISM:

The way of religion, as shown by Sikhism is not a set of views or doctrines, but a way of life lived according to a definite Model. It is based, not on rules or laws, but upon discipleship.

In the career of the disciple the personality of the Guru is all along operative, commanding his whole being and shaping his life to its diviner issues. Without such a personality there would be no cohesion, of direction in the moral forces of society, and in spite of a thousand kinds of knowledge 'there would still be utter darkness,' (Asa-di-Var,i) There would be no force to connect men with men and them with God. Everybody would exist for himself in moral isolation 'like spurious sesames left desolate in the field' with a hundred masters to own them ('Nanak the true Guru must be such as to unite all men' - Sri rag, i) it is the Guru who removes the barriers of caste and position set up by men among themselves and gathering them all unto himself unites them with God. In this way foundations are laid of a society of the purified who as on organized force strive for the good of the whole mankind.

Such a creative personality must be perfect, because 'men take after whom they serve.' (Guru Amar Das in Var Bihagra) if the ideal person is imperfect, the society and its individuals following him will also get imperfect development. But those who serve the saved ones will be saved (Majh III).

The Sikh Gurus were perfect and are described as such in the Sikh Scriptures, Guru Nanak himself says in Sri Rag ; "Everybody else in subject to error." Only the Guru and God are without error." And Guru Arjun says in Rag Bhairon: Whoever is seen is defective; without any defect is my true Guru, the Yogi," The state of perfection attained by the Gurus is lucidly described in the eighth and the eighteenth octaves of Guru Arjun's Sukhmani the same Guru says in Rag Asa:

God does not die, not do I fear death,
He does not perish, not do I grieve.
He is not poor, not do I have hunger.
He has no pain, not have I any trouble.
There is no destroyer but God.
Who is my life and who gives me life.
He has no bond nor have I got any.
He has no entanglement, not have I any care.
As He is stainless, so, am I free from stain,
As He is happy, so am I always rejoicing.
He has no anxiety, nor have I any concern.
As He is not defiled, so am I not polluted.
As He has no craving, so do I covet nothing.
He is Pure and too suit Him in this.
I am nothing; He alone is everything.
All around is the same He.
Nanak, the Guru has destroyed all my superstitions and defects.
And I have become uniformly one with Him.

The Guru is sinless. In order, however to be really effective in saving man be must not be above man's capacity to imitate, as he would be if he were a supernatural being. His humanity must be real and not feigned. He should have nature, subject to the same laws as operate in the ordinary human nature and should have attained his perfection through the same Grace as is available to all men and through perfect obedience to God's will. The Sikh Gurus had fought with sin and had overcome it. Some of them had lived for a long time in error, until Grace touched them and they were perfected through a constant discipline of knowledge, love and experience in the Association of their Gurus. When they had been completely attuned to the Will divine and were sanctified as Gurus, there remained no defect in them. They became perfect and holy. There after sins did come tempt them but they never grave way and were always able to over-come them. It is only thus that they became perfect examples of men and transformed those who came under their influence to veritable angelic beings.

Author : Gurbaani.com

UPLIFT OF MAN BASED ON CHARACTER

Gurbani - UPLIFT OF MAN BASED ON CHARACTER:

This life of praise is not to be of idle mysticism but of active service done in the midst of worldly relations. 'There can be no worship without good' (Japji) action. These actions, however are not to be formal deeds of so-called merit, but should be implied by an intense desire to please God and to serve fellow men.

The Gurus laid the foundation of man's uplift not on such short cuts as mantras, miracles or mysteries but on man's own humanity, his own character as it is character alone-the character already formed-which helps us in moral crises. Life is like a cavalry march. The officer of a cavalry on march has to decide very quickly when to turn his men to the right of left. He cannot wait until his men are actually on the brink of a gutter i.e. nulla or khud. He must decide long before that. In the same way, when face to face with an evil, we have to decide quickly. Temptations allow us no time to think. They always come suddenly. When offered a bride or an insult, we have to decide at once what course of action we are going to take. We cannot then consult a religious book or a master guide. We must decide on the impulse. And this can be done only if virtue has so entered into our disposition that we are habitually drawn towards it, and evil has got no attraction of us. Without securing virtue sufficiently in character, even some of the so-called great men have been known to fall an easy prey to temptation. It was for this reason that for the formation of character the Gurus did not think it sufficient to lay down rules of conduct in a book; they also thought it necessary to take in hand a whole people for a continuous course of schooling in wisdom and experience, spread over many generations, before they could be sure that the people thus trained had acquired a character of their own. This is the reason why in Sikhism there have been ten founders instead of only one.

Before the Sikh Gurus, the leaders of thought had fixed certain grades of salvation, according to the different capacities of men, whom they divided into high and low castes. The development of character resulting from this was one-sided. Certain people, belonging to the favored classes, got developed in them a few good qualities to a very high degree, while others left to themselves got degenerate, it was as if a gardener, neglecting to look after all the different kinds of plants entrusted to him were to bestow all his care on a few chosen ones, which were in bloom so that he might be able to supply a few flowers every day for his master's table, The Gurus did not want to have such a lop-sided growth. They wanted to give opportunities of highest development to all the classes of people.

Women too received their due. "How can they be called Inferior" say Guru Nanak. "When they give birth to kings and prophets?" (Asa-di-var, xix) Women as well as men share in the grace of God and are equally responsible for their actions to him, (Guru Amar Das's, Var Suhi, vi) Guru Hargobind called women "the conscience of man." Sati was condemned by the Sikh Gurus long before any notice was taken of it by Akbar.

The spirit of man was raised with a belief that he was not a helpless creature in the hands of a Being of an arbitrary will, but was a responsible being endowed with a will of his own, which could do much to mould his destiny. Man does not start his life with a blank character. He has already existed before he is born. He inherits his own past as well as that of his family and race. All this goes to the making of his being and has a share in the moulding of his nature. But this is not all. He is given a will with which he can modify the inherited and acquired tendencies of his past and determine his coming conduct. If this were not so, he would not be responsible for his actions. This will again, is not left helpless or isolated; but if through the Guru's Word it be attuned to the Supreme will, it acquires a force with which he can transcend all his past and acquire a new character.

Author : Gurbaani.com

THE NATURE OF GOD OR THE NAME

Gurbani - THE NATURE OF GOD OR THE NAME:

God is described both as Nirgun, or absolute, and Sargun or personal. Before there was any creation God lived absolutely in Himself, but when he thought of making Himself manifest in creation He become related in the former case, when God was himself self created, there was none else. He took counsil and advice with Himself; what he did came to pass. Then there was no heaven, or hell, or three regioned world. There was only the Formless. One Himself; creation was no then (Gujri Ki Var of Guru Amar Das) There was then no sin, no virtue no Veda or any other religious book, no caste, no sex (Guru Nanak's maru Solhe xv, and Guru Arjan's Sukhmani xxi). When God became Sargun or Manifest. He became what is called the name and in order to realize Himself He made Nature wherein He has His seat and is diffused every where and in all directions in the 'form of love'. (Guru Gobind Singh's Jaap 80).

In presenting gurus double phase of the Supreme Being the Gurus have avoided the pitfalls into which some people have fallen. With them God is not an abstract idea or a moral force, but a personal Being capable of being loved and honored, and yet He is conceived of as a being whose presence if diffused all over His creation, He is the common Father of all, fashioning worlds and supporting them from inside, but He does not take birth. He has no incarnation. He Himself stands for the creative agencies. Like the Maya, the word and Brahma, He Himself is Truth, Beauty and the eternal yearing of the heart after Goodness (Japji 21) in a word, the Gurus have combined the Aryan idea of immanence with the Semitic idea of transcendence; without taking away anything from the unity and the personal character of God.

People who came with preconceived notions to study Sikhism often blunder in offering its interpretation. Those who are conversant with the eastern thought fix upon those passage which refer to the thought of immanence and conclude that Sikhism is noting but an echo of Hinduism, while those who are imbued with the Mohammedan or Christian thought take hold of transcendental passage and identify Sikhism with Islam or Christianity. Others who know both will see here no system, nothing particular nothing but confusion. If, however, we were to study Sikhism as a new organic growth, evolved from the existing systems of thought to meet the need of newly evolving humanity, we would find no difficulty in recognising Sikhism as a distinct system of thought.

Author : Gurbaani.com

THE SIKH RELIGION

Gurbani - THE SIKH RELIGION :

The aim of life, according the Sikh Gurus, is not to get salvation or a heavenly abode called paradise, but to develop the best in man which is God.

'If a man loves to see God, what care he for salvation or paradise.' (Guru Nanak's Asa)

'Everybody hankers after salvation, paradise or Elysium setting their hopes on them every day of their lives. But those who love to see God do not ask for salvation. The sight itself satisfies their minds completely.' (Guru Ram Das in Kalyan)

How to see God and to love him? The question is taken up by Guru Nanak in his Japji.

'What shall we offer to him that we may behold His council chamber?

What shall we utter with our lips, which may move Him to give us His love?

In the ambrosial hours of morn meditate on the Grace of the True Name:

For your good actions may procure for you a better birth, but emancipation is from Grace alone.'

'We should worship the Name believe in the Name, which is ever and ever the same and true.' (Sri Rag of Guru Nanak)

The practice of the name is emphasized again and again in the Sikh Scriptures, and requires a little explanation.

Author : Gurbaani.com