Overcoming Poverty

State Of Mind

Poverty is not a permanent state. There is no such class or nation we can call “the poor.” Work hard and thank God and He will lift you out of poverty. That is my personal experience. The policies of the world are wrong – there should be no poverty.”

The basic goal of all religions is to take those things that are not in productive use—be they land, trees, or the human mind—and help them develop. As part of God's commitment to the Prophets, God has always commanded them, "Go and prosper, and make these minds and lands productive." Adam planted wheat; Noah planted grapes; Guru Nanak cultivated the soil with his own hands. God commanded them to make the land productive. This commandment from God continues today. Food is needed for people's bodies, just as Naam is needed as food for the mind.

Jesus said he would find the lambs who were lagging behind and reunite them with the flock; he would lift the lambs that were lost and carry them to the herd. He was referring to his great love for those who have been rejected by society: "I have come for you. You are not going to be lost now."

God Is Working 

Religion does not lie in erecting big edifices as houses for God. God does not have time to sit there being worshipped. Rather, God is here in the world, constantly working with the poor and needy, for the uplift of humanity.

When we erect an elaborate religious building, it simply increases the burden on people and diverts resources from the alleviation of poverty. Instead, if we take barren land and develop it, sow crops there, we can use that income to decrease poverty and help the poor to rise. Our program is to take all of nature that is lying waste, not being used properly, and help reclaim it, for the benefit of all people, regardless of their nationality, creed, or race. Those who love God should always be thinking about what problems exist in their particular areas, and spend their time working to alleviate those problems.

As Guru Amar Das prayed, "Oh God the whole world is on fire." People are suffering in sorrow and oppression; the environment is suffering. The Guru prayed, "Please bless and relieve the suffering of the entire creation. From whatever path people approach you, please bless them."

I have full faith that if those who preach the word of God would all get involved and begin to work productively again—rather than just sitting idle and taking money for themselves and for big buildings in God's name—we would be able to overcome many of the current difficulties in the world.

Work Hard

We should all work hard and serve humanity, but keep ourselves out of the picture.

We should constantly thank God as the only Doer:

 "Dear Lord, this work that I have done is all your work. I have done nothing. This is all your grace." 

To love God is not to sit idle and say, "Oh God, you are responsible for everything." Rather, we should work incredibly hard to overcome the difficulties in the world. We should meet every adversity and then pray, "Dear Lord, this service and this success are all due to your grace. I have done nothing."

As one meditates, one becomes aware of everyone's needs and is always concerned for their well-being. One cares for the poor who work all day but still cannot meet their basic needs. Guru Amar Das has said, "Worry about others." One continually prays, "Please God, give them food, give them clothing, please make their life easier. And in addition to their physical sustenance, please give them spiritual sustenance too."

Mission

Mission From God

The main thing is to be involved in a positive program – a mission. A mission is a program made by God; it is guided by God’s hukam. Whether you are sleeping, standing, or thinking, the mission should be in your thoughts. If a person is committed to a mission, even if something happens in his family he will not be concerned. His mind is still firmly engaged in the mission. Even if he must lay down his life for his mission, he will not be afraid. He is so whole-heartedly committed to the program that it is his life; in fulfilling his mission he does not feel that he is sacrificing anything. He will praise God for being so kind to allow him to accomplish His mission. He feels, “May all my lifetimes be devoted to this mission. Even if I have forty more lives, I will continue to work for this mission. Nothing must enter this program that will damage our goal.”

Everyone has goals, but most people have the wrong goals, such as sleeping, drinking, and producing children. People with these goals are not much different from animals. Human goals should be beneficial, such as doing seva and helping society.

How can we develop the motivation to serve? By meditating. And how can we develop the desire to meditate? By starting to meditate and depending on God.

I have no personal mission. I simply work to put forth God's message that has already been given to others: We are to serve the poor and work to uplift humanity. I have full faith that if people of all religions come together and work in service to humanity, the whole world can come together in harmony. But we must set aside our self-interest and work in selfless service to others. We must be so strict in our program that God will always take care of us, just as a father runs to help his child at all times.

Faith and Surrender

Speaking With Heart

We say, "Oh God, everything is yours." But we are only speaking with our tongue, not with our heart. God knows our inner self. When we truly offer everything to God, He gives us everything to use, though not to own. To feel that someone Else is the owner of these things frees us.

Guru Arjan Dev says, "Whosoever has God as his friend never wants for anything." 

He has all happiness, he has all joy, because his dealings are with God. Whatever he says will be fulfilled by his Father.

We need not worry. The only thing we should worry about is whether we have hurt anyone's feelings or deprived anyone of their rights. It is God's job to take care of us, just as God takes care of all creatures.

Tender Mind

God has given us a mind that is so tender, so full of love and truth. But we harden it by worrying. From morning to evening, we worry about what will happen next. Our anxiety actually creates accidents. Instead, hold fast to truth, love, and joy by loving God. We should at last admit that nothing happens without God's orders. We should unite with the One who gives the orders.

Jesus was asked, "Master, what are you? At your word, the fig tree which was not bearing fruit has withered, the wind has stopped, the waves of the ocean have subsided, and the water has become like a road beneath your feet. What are you?" 

Jesus replied, "I am nothing. The difference between you and me is that I have faith. I know that everything is under my Father's command. When I see my Father and say something, my father immediately does that. If you have faith even the size of a mustard seed, your thought can move a mountain."

We should pray, "Dear God, please give us that faith which cleans our mind of all doubts, leaving only love." Once you receive God's love, you will be filled with so much love for Him that whatever you ask of God, He will provide. 

Don't Lose Faith

Even if you do good deeds and follow a spiritual discipline, you still may experience difficulties in the world. But do not lose faith, for through these difficulties, the actions of your past lives are being cleared away. People assume that everything should go according to their own desires. That cannot be. Our lives are shaped by our past deeds and thoughts, from hundreds of thousands of previous lives. Our karmas from all these lives form a crust of filth on our mind. If we want to change our fortune we must burn our karmas with the fire of meditation. Sometimes so much rubbish has accumulated that even if we set it on fire it will keep burning for days. With such heaps of rubbish, it is unrealistic to think that we will achieve something simply by performing some special worship for ten days or forty days. Trying to bargain with God like this is of no value. Whether we worship God or not does not add to or detract from His greatness. The whole of Creation is already worshipping Him. Where we crave results there are desires. And where there are desires, there is no true love of God. Think, "Whatever I have done, I have received my due." Do not blame others for what happens to you.

It is the person who has cleared all his karmas who knows God as the One who fulfils all desires and gives all happiness—Icha purakh, Sarab Sukh Data. There is no difference between him and God, between his thought and the thought of God.

In order to be made into precious jewellery, gold must first be melted in the furnace. A washer-man whacks and whacks clothes to clean them. It is not that God treats us unkindly; we are drubbed to cleanse our filth and to purify our mind. The filth will only leave us through constant pounding. pounding, pounding.

God says, "I am the Doer of whatever is happening. Accept this. Don't worry, don't become angry or envious. You know only one birth, but your age is actually hundreds of thousands of years. These things only appear to be difficulties because you do not understand them. Think of them instead as My Love. Actually, the sword was coming to cut off your head, but only its shadow has brushed you."

Jesus said, "Anyone who walks toward me and faces difficulties along the way is blessed. If they are coming to me and other people trouble them, they are blessed; if they become sick, if they are poor, if people are stoning them as they walk toward me, they are blessed."

Many infants were killed by the king when Jesus was born. The king had learned that a great power had been born and he hoped to end that threat to his supremacy by ordering all the babies in the area killed. Many babies were killed, but Jesus's parents took him away safely. As soon as the king passed that order, God ordered that the new Sun should rise quickly, and the king’s light was covered with darkness. God embraced Jesus and kissed him, and said, "My son, whatever I say to you will remain forever on the earth." The infants who died for the sake of Jesus were all reborn into great houses; they enjoyed worldly blessings and they themselves became great. People who are killed for the sake of a Prophet of God are always reborn into very good lives, they are especially blessed by God. God is very watchful when His Prophets come to the world. It is a period of great blessings.

Science and Dharam

Dharam is the greatest science

Dharam is the greatest science. Hundreds and in some cases thousands of years ago, visionaries revealed to us what scientists are just now heralding as their latest discovery. The visionaries simply closed their eyes, sat comfortably in meditation, and described what they saw. They did not have to spend huge sums on research or waste battery cell power. We human beings have many powerful brain cells. Once they are developed through meditation we can observe the entire universe – from the microscopic to the vast expanse of the cosmos.

What is meditation?

Concentrating on something, researching it, looking deeply into it, until you reach a conclusion. Whether you are conducting scientific research or meditating and having visions, both are a matter of inner concentration.

The stronger and clearer your mind, and the more you are able to focus your thoughts, the better scientist you will become. 

Likewise, the clearer your mind and the greater your power of concentration, the better saint you will become. Worry, fear, and pressure should not enter, for they will torture your mind. In reality, meditation is our mind’s defence. It keeps out the bad and develops the good.

Actually, scientists are only proving what has already been revealed. Our country’s ancient religious texts had already told us that some stars are so far away that it will take tens of millions of years for their rays to reach the earth. 

Five hundred years ago, while in meditation, Guru Nanak once said, “This sun you see is not the only sun—there are tens of millions of suns. This moon is not the only moon—there are tens of millions of such bodies.”

When you see that celestial drama, you begin to think about this earthly drama in which we live. This is just a tiny speck in the vastness of the cosmos.

Sometimes a scientist becomes worried when the parts of his research do not fit together. At that point, he needs the help of an enlightened one to share his store of knowledge and clear the obstruction in the scientist’s mind. Then his research can move ahead. The scientist knows about the elements, but sometimes they may confuse him. Inner spiritual knowledge will never confuse a person.

Unfortunately, though the fields of the scientist and the saint are related, they never collaborate. The scientist feels, “I am so learned, why should I sit with an illiterate person?” For his part, the saint feels, “The scientist is an atheist. What have I to do with him?” 

Where there is dharam, oceans and oceans of knowledge have coalesced. It is our misfortune that we have not been able to explain dharam in a way that scientists could understand.

Both the scientist and the saint are studying the universe. The scientist studies its components; the saint studies the One who made them. But both conclude that no matter how much they have discovered, there is still endless vastness beyond. 

When the scientist and the saint ultimately sit together, the knowledge of the universe will increase, and humanity will benefit greatly. Then the scientist will start believing in God; the saint already does so.

Glimpses of God for Contemplation

Sheikh Farid (1175-1265)

Separated from God, my body burns like an oven,

My bones burn like firewood.

To meet the Beloved I would walk until my feet were tired,

I would walk on my head.

[ Guru Nanak comments:]

You need not burn yourself like an oven, 

need not inflame your bones.

Why torture your poor limbs? 

Behold the Beloved in your own heart.

(Guru Granth Sahib p. 2764)

Sikh Martyrs:Bhai Tara Singh ji

Mughal Rule and Sahib Rai

During Mughul rule, the village heads (Chaudhary) used to have considerable authority over local population. They often exercised these powers most mercilessly in order to awe the subjects into submission. One such fellow Sahib Rai was head of village Naushahra. He was a hot headed and cruel person. He would often let loose his horses in the green fields of farmers of the village, causing extensive damage to their crops.If the aggrieved farmers complained to him about it, he used to abuse them, instead of sympathising with them or redressing their grievances.

Sikh Farmers Request

Once the Sikh farmers of the village together requested him to keep his horses confined to the areas meant for grazing and not let them graze in their fields thereby destroying their crops.

Instead of giving them any assurance, Sahib Rai turned them saying, “ I will definitely tie my horses but with the ropes made out of your beautiful Keshas (Hair)". Such insulting words were unbearable for the Sikhs who valued their Keshas more than their lives. Deeply hurt, they narrated the incident to S. Baghel Singh and S. Amar Singh of the nearby village, Bhusay.

Horses were Caught

A few days later, S. Amar Singh and S. Baghel Singh caught hold of Sahib Rai’s horses, while those were destroying the crops of Sikh farmers of village Naushehra, and sold them to S. Aala Singh, the then ruler of State of Patiala. The proceeds were donated to S. Tara Singh, a saint of village Wan, Taran Taaran District Punjab,  for free Kitchen (Langer).

Bhai Tara Singh

Bhai Tara Singh was God fearing devoted Sikh saint. He owned considerable agricultural land and had established a Gurudwara on his land. Sikhs passing through his village were provided shelter and free meals at this Gurudwara apart from other facilities required by them. S. Tara Singh, apart from being a saint, mostly absorbed in meditation, was a brave Sikh conversant with use of arms. He had fought many a battles under the leadership of Banda Singh Bahadur.

Sahib Rai Failed 

Chaudhary Sahib Rai found out through his agents that S. Baghel Singh and S. Tara Singh had caught and sold his horses. Accompanied by some of his supporters, he entered Bhai Tara Singh’s residence unannounced, and uttered insulting remarks towards Sikh community. Bhai Tara Singh tried to pacify the Chaudhary, but failed to do so. At this, the Sikhs at the Gurudwara thrashed Sahib Rai and his men, making them run for their lives.

Jaffar Beg and 200 policemen

Thus infuriated Sahib Rai went straight to the police chief of the area based in the town Patti in Amritsar District and narrated to him the exaggerated version of the humiliation suffered by him at the hand of Sikhs. Jaffar Beg, the police chief, assisted by a contingent of 200 policemen proceeded towards the residence of Bhai Tara Singh to teach Sikhs a lesson.

S. Baghel Singh Facing Raiders

S. Baghel Singh who had gone out of Bhai Tara Singh’s residence to answer call of nature very early in the morning, noticed the raiding party. He asked them to stop and shouted, “BOLE SO NEHAL SAT SRI AKAL” at the top of his voice to alert other Sikhs. At the same time, he started firing at the invaders from his gun.

Bhai Tara Singh, on hearing gun shots, along with other Sikhs rushed to the assistance of Baghel Singh. They engaged the invading soldiers in a fierce battle. Despite superiority in numbers and better equipped, two nephews and ten other soldiers of Jaffar Beg were killed at the hands of brave Sikhs. S. Baghel Singh also attained martyrdom in that battle. He had engaged the raiders single handedly and by sacrificing his own life, managed to alert other sikhs.

Jaffar Beg and Zakaria Khan Panned together

Jaffar Beg could barely save his own life by beating a hasty retreat. Jaffar Beg went straight to Lahore and narrated the incident to Zakaria Khan, Governor of Lahore. He sought his support to avenge his humiliating defeat at the hands of Sikhs. Zakaria Khan was a sworn enemy of the Sikh community.  He sent a punitive expedition consisting of 2,000 horses, 5 elephants, 40 light guns, and 4 cannon wheels under orders of his deputy, Momin Khan.

One of the Sikh residents of Lahore rushed to village Waan and informed Bhai Tara Singh of this impending attack by a huge Mughal force and advised him to go elsewhere. Bhai Tara Singh had barely 22 men with him at that time. Bhai Tara Singh accompanied by about twenty two Sikhs present at that time in his Dera (house), decided to stay and face the inevitable, bravely. The Sikhs planned their strategy and took up positions at vantage points to face the enemy and inflict maximum casualties on the raiders. Momin Khan, mobilising more forces en-route and accompanied by another commander Takki Beg, mounted attack on village Waan, much before Sunrise. The sikhs were waiting and answered the attack by a deadly shower of bullets from their guns, felling the front row enemy soldiers dead.

Takki Beg insulted y Momin Khan

Momin Khan ordered Takki Beg to engage Bhai Tara Singh. Bhai Ji, in a swift action, thrust his spear into Takki Beg’s mouth. A shower of blood flowed from Takki Beg’s mouth, who ran back to save his life. Momin Khan added insult to Takki Beg’s misery by asking whether Takki Beg was chewing Paan in the battle field. Takki Beg, reacting sharply, told Momin Khan to move forward to receive his share of Paans being distributed by Bhai Tara Singh.

Momin Khan, instead of himself moving forward, sent forward his nephew Mureed Khan, whose head was cut off with a sharp low of sword, by S. Bhomi Singh, in a swift attack.

Losing so many men and patience, Momin Khan ordered his entire force to attack the Sikhs at the same time. Thus ensued hand to hand fight. The Sikhs put up a brave fight, killing hundreds of enemy soldiers before laying down their own lives as well. Not a single Sikh surrendered to the enemy. Their heads were taken back to Lahore and thrown in a dry well where Gurdwara Shaheed Singhania now stands in Landa Bazar. The Gurdwara Sahib now marks the site where the dead bodies of Bhai Tara Singh and his 20 companions were cremated.

This is how the Sikhs tried to uproot the cruel Mughal regime from Punjab, lock, stock and barrel. They fought to the finish, inflicting very heavy casualties on the enemy forces.  We should be thankful to the Sikhs of those days because of whose bravery and sacrifices the mighty Mughal rule finally came to an end in Punjab towards the end of eighteenth Century.

Great Sikh Martyrs - Sahibzada Ajit Singh Ji & Jujhar Singh ji, Part -III

SAHIBZADA AJIT SINGH’S MARTYRDOM :

When groups of Sikhs started going out of Garhi (fortess) and fought bravely in afflicting heavy casualties before laying down their precious lives, Sahibzada Ajit Singh sought permission of his father to also allow him to go out to fight side by side the brave Sikhs.

Guru Gobind Singh was immensely pleased at this and embraced his son. He himself armed his son and sent him out with the next group of five Sikhs whom he considered no less dear than his own sons, to prove Guru’s saying that he would be worthy of being Gobind Singh when he would make a Sikh so brave and fearless that he would fight with one lakh and quarter enemies alone.

Coming out of the Fort

Coming out of the fortess Ajit Singh, the brave son of the Tenth Master, attacked the enemy soldiers like a lion leaping on a flock of sheep to be cut to pieces. Many enemy soldiers were both astonished and terrified on seeing the fighting calibre and methods of attack of this young boy. The accompanying Sikhs prevented enemy soldiers from other sides from encircling the brave Ajit Singh. After the brave son of the Master exhausted his arrows, he attacked to enemy with his spear. However, the blade of spear which had penetrated into the chest of one of the adversaries piercing his steel dress, broke inside the body of the enemy solider, when Sahibzada Ajit Singh pulled his spear back. Taking advantage of this delay caused by stuck up spear of Baba Ajit Singh, the enemy soliders were successful in injuring his horse, which fell dead. The Sahibzada swiftly dismounted the horse and pulling out his sword from its sheath, engaged the enemy soldiers. While he was cutting the adversaries to pieces by lightening attacks with his sword, an enemy soldier successfully attacked the brave son of Guru Gobind Singh with a sharp spear. This spear pierced deeply into the body of Baba Ajit Singh.

The brave son of Guru Gobind Singh was fatally injured and his youthful body fell on ground. He attained martyrdom under the watchful and appreciative eyes of his great father. Scores of enemy soldiers bodies were lying in heaps around the fallen body of brave Ajit Singh.

Guru Gobind Singh was watching the brave acts of his son in the battle field from the fort. He had been keeping the enemy at bay by his arrows thus providing his son a chance for prolonged fight with the enemy soldiers.

The Guru was immensely pleased at the courage shown by his son and the tactics employed by him for inflicting heavy casualties on the adversaries.

Guru Gobind Singh thanked God for helping, Ajit Singh to live up to his father’s expectations. The Guru thus proved that for the cause he was fighting, he would not hesitate to offer his own sons for sacrifice, while demanding supreme sacrifice from his Sikhs. The Sikhs were as dear to him as his own sons.

Thus fell the brave son of the Great Guru providing inspiration to the Sikhs for generation to come. The Sikh community will keep remembering this young martyr son of the tenth master for all times to come.

to be continued...

Panj Takht

Names Of Panj Takht are as Follow:

1. Takht Shiri Akal Takht Sahib.
2. Takht Shri Patna Sahib.
3. Takht Shri Kesgarh Sahib.
4. Takht Shri Hazoor Sahib.
5. Takht Shri Dam Damma Sahib.

Message of Sikhism Part - V

The Meaning Of Sikhism

Sikh philosophy is composed of progressive ideals, a positive worldview, and a crystal-clear message: a Sikh constantly learns to be a better human being. Not coincidentally, the word itself, Sikh (disciple), is indicative of the perpetual learning process that is life.

In Sikhism, a human being, in order to attain God, must rise above five basic vices: lust, anger, greed, pride, ego. Anyone who successfully avoids these five transgressions, and who lives a truthful living, is considered to be a God-conscious person.

Sikhism recognizes other faiths as equally conducive for the development of spirituality; however, as a revealed and distinct religion in of itself, Sikhism offers its followers a viable path toward the selfsame goal, God.

History and Practices

The founder of the Sikh religion was Guru Nanak who was born in 1469. He preached a message of love and understanding and criticized the blind rituals of the Hindus and Muslims. Guru Nanak passed on his enlightened leadership of this new religion to nine successive Gurus. The final living Guru, Guru Gobind Singh passed away in 1708.

During his lifetime Guru Gobind Singh established the Khalsa order (meaning 'The Pure'), soldier-saints. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The Khalsa are men and women who have undergone the Sikh baptism ceremony and who strictly follow the Sikh Code of Conduct and Conventions and wear the prescribed physical articles of the faith. One of the more noticeable being the uncut hair (required to be covered with a turban for men) and the Kirpan (ceremonial sword).

Successor

Before his death in 1708 Guru Gobind Singh declared that the Sikhs no longer needed a living and appointed his spiritual successor as Sri Guru Granth Sahib, his physical successor as the Khalsa. Guru Gobind Singh felt that all the wisdom needed by Sikhs for spiritual guidance in their daily lives could be found in Sri Guru Granth Sahib, the Eternal Guru of the Sikhs. Sri Guru Granth Sahib is unique in the world of religious scriptures because not only is it accorded the status of being the spiritual head of the Sikh religion, but besides the poetry of the Gurus, it also contains the writings of saints of other faiths whose thoughts were consistent with those of the Sikh Gurus.

Gurudwara for All 

Sikhism does not have priests, which were abolished by Guru Gobind Singh. The Guru felt that they had become corrupt and full of ego. Sikhs only have custodians of the Guru Granth Sahib (granthi), and any Sikh is free to read the Guru Granth Sahib in the Gurudwara (a Sikh temple) or in their home. All people of all religions are welcome to the Gurudwara. A free community kitchen can be found at every Gurudwara which serves meals to all people of all faiths. Guru Nanak first started this institution which outline the basic Sikh principles of service, humility and equality.

The most significant historical religious center for the Sikhs is Harmandir Sahib (The Golden Temple) at Amritsar in the state of Punjab in northern India. It is the inspirational and historical center of Sikhism but is not a mandatory place of pilgrimage or worship. 

All places where Sri Guru Granth Sahib are installed are considered equally holy for Sikhs.

Message of Sikhism Part - IV

The Purpose Of Life

Sikhism accepts the idea of reincarnation. Life as a human being is considered the last step before realizing God. Whether or not one attains union with God depends on that one person's actions in this life. 

Guru Amar Das, the third Sikh prophet writes:

He who sings His praises and does good actions

Will merge into Him.

Guru Arjan, the fifth Sikh prophet, explains the purpose of life when he writes:

Having gained a body this time, A rare opportunity you have got;

This is your chance to meet God.

Your other pursuits will be of no avail at the end.

Seek the company of holy men, And learn to meditate on God.

Set your mind on crossing the sea of life;

Life is being wasted away in pursuits of sensual pleasures.

The Cycle of Reincarnation 

Essentially, according to Sikh philosophy, human beings should free themselves from the cycle of reincarnation (births and deaths) by abandoning self-centeredness and embracing God-centeredness. In Sikhism, God is metaphorically known as Truth. With this in mind, a human being who embraces God-centeredness is living a life devoted to the fulfillment of Truth. 

Furthermore, Guru Ram Das, the fourth Sikh prophet states that:

God is just, And honors the truthful.

In Sikhism, surrendering to the Will of God implicitly requires that man abandon ego. 

Guru Nanak makes this point clear when he addresses God, saying:

Where ego is, Thou are not;

When thou art within me,

Then I am not.

Message of Sikhism Part - II

Basic Postulate Of Sikhism

The basic #postulate of #Sikhism is that life is not sinful in its origin, but having emanated from a Pure Source, the True One abides in it. 

Thus say the Nanak:

'O my mind, thou art the spark of the Supreme Light; know thy essence.'

Not only the whole of Sikh #Philosophy, but the whole of Sikh history and character, flows from 'this principle'.

The Sikhs do not recognize the caste system nor do they believe in Idol-worship, rituals, or superstitions. The gods and goddesses are considered as nonentities.

This religion consists of practical living, in rendering service to humanity, engendering #tolerance and #brotherly love towards all. The Sikh Gurus did not advocate retirement from the world in order to attain salvation. It can be achieved by anyone who earns an honest living and leads a normal life.

'He alone, 0 Nanak, know the Way, who earn with the sweat of his brow, and then share it with the others'.

(Guru Granth, P. 1245)

Nanak gave new hope to the down-trodden mankind to join his fraternity as equals. 

He is a creator of the NEW MAN in the New World supported by a New morality.

Riches and personal possessions are not hindrance in living by spiritual ideals. Sikhism does not believe in the maxim, "It is easier for a camel to go through the eyes of a needle than for a rich man to enter into the kingdom of #God". On the other hand the Sikh dictum is as under:

'They, who are attuned to the Lord, by the Guru's Grace, Attain to the Lord in the midst of Maya, (i.e. Wealth).'

(Guru Granth. P. 921)

To Be Continued...

Life sketch of Guru Sahib.(ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ)

Guru Har Gobind sahib
(1595 to 1644)

Full Name : Har Gobind

Personal Details
Birth : Saturday, 5 July 1595, Guru ki Vadali in Dist. Amritsar
Guruship : Wednesday, 11 June 1606
Joti Jot : Tuesday, 19 March 1644

Family
Parents : Guru Arjan Dev & Mata Ganga
Brother/Sisters : -N.A-
Spouse : Mata Nanaki, Mata Mahadevi,Mata Damodari
Children : Sons - Baba Gurditta, Baba Suraj Mal, Baba Ani Rai, Baba Atal Rai & Guru Tegh Bahadur
Daughter - Bibi Biro

Other Details
Bani in Guru Granth Sahi
Other Info: Built the Akal Takhat, First Guru to engage in warfare, Main battles fought: Amritsar, Sri Hargobindpur, Guru Sar Marajh and Kartarpur

Guru HarGobind Ji (Gurmukhi: ਗੁਰੂ ਹਰਿ ਗੋਬਿੰਦ) (Saturday, July 5, 1595 - Tuesday, March 19, 1644) was the sixth of the Ten Gurus of Sikhism. He became Guru on the 11 of June, 1606, following in the footsteps of his father, Guru Arjan Dev Ji. While the ceremonial rites were being performed by Baba Buddha Ji, Guru HarGobind Ji asked Baba Buddha to adorn him with a sword rather than the Seli of Guru Nanak Dev Ji which had been used previously by the earlier Gurus.
Guru HarGobind Ji then put on not one, but two swords; one on his left side and the other on his right. He named one "Miri," representing Temporal Power, and the other "Piri," representing Spiritual Power, one to smite the oppressor and the other to protect the innocent. He told his followers: "In the Guru's house, spiritual and mundane powers shall be combined. My rosary shall be the sword-belt and on my turban I shall wear a Kalgi" (The Kalgi was an ornament for the turban which was worn by the Mughal and Hindu rulers of the era).

The Creation of Khalsa 1699 Part- V

The Guru declared

The Guru declared that Baba Nanak had found only one devoted Sikh in Guru Angad, while he had found five such Sikhs. Through the devotion of one true disciple Sikhism had flourished so well. By the consecration of five Sikhs his mission was bound to spread all over the world. He further said that since the time of Guru Nanak Sikhs took Charanpahul. The newly initiated Sikhs drank water in which Guru had dipped his great toe. It was derived from an old Indian tradition where Students will drink the water in which teacher's feet were washed. It developed spirit of humility and meekness. The times had changed. In place of humility and meekness, boldness and pluck were required. He would there fore change the form of baptism, and would administer to his warrior Sikhs water stirred with a double edged dagger in an iron vessel, with continuous recitation of hymns from Adi Granth. [this is what is called "Khande Baatte da pahul"]

In the double edged dagger (Khanda) Guru Gobind Singh combined the two swords of Miri and Piri of his grandfather (Guru Har Gobind ji, Sixth Guru) into one and would change the name Sikh to Singh or lion. This title previously was exclusively confined to the noble Rajputs, the second military class of Hindus after Kshatriyas. His Sint of gh would look upon himself as inferior to no other. Every man was a sworn soldier from the time of his baptism. His Singh's would fight against the enemies of their faith and freedom like lions. They would be heroes in this life and would attain salvation and bliss thereafter.

Mata Jito did not like that the five Sikhs who had offered their heads to Guru should be given plain water. She immediately brought a plate full of sugar cakes (patashas) and with the approval of Guru put them in water.

The Guru observed: "We filled the Panth with heroism (Bir Ras) by stirring it with double edged dagger, you have mixed it with love (Prem-ras)."

While stirring water the Guru recited the sacred hymns of the holy Adi Granth. The following five banis were recited by the Guru while preparing the Amrit or the Nectar Guru Nanak's Japji, Guru Amar Das's Anand, and his own Jap, Chaupai and Ten swayyas. The five Sikhs were asked to kneel down on their left knees and look into the eyes of Guru. The Guru then gave every one of them five palm full of sweet water called Amrit or netcar to drink, and five times was the holy water sprinkled over their heads and faces. The Guru said that the five beloved ones were his sons. Their mother was Jito. Individually each was called a Singh and collectively they were given the name of Khalsa.

Request of Guru Gobind

After administering baptism, the Guru stood before these five beloved ones and requested them to baptise him in the same manner. They pleaded their unfitness for such a performance. The Guru replied that he was not superior to his devoted disciples. His superiority lay in one thing. The Guru had attained salvation, nirwan or Sachkhand. While his disciples were in the process of attaining it. The Guru said "The Khalsa is the Guru and the Guru is the Khalsa. There is no difference between me and you." They baptised him, everyone of the five giving one palmful of nectar and sprinkling it on his head and face turn by turn. He added Singh to his own name in place of Rai and henceforth came to be called Gobind Singh.

Somebody in the congregation observed:

"Waah wah Guru Gobind singh.

ape Guru te Ape Chela"

--

[Bravo Guru Gobind singh! himself divine as well as disciple] 

--

This was spiritual socialism.

The Guru then addressed the five beloved ones:

"You are now of one creed, followers of one path.

You are above all religions, all creeds, all castes,

and all classes. You are the immortal soldiers of

true dharam. You are messengers of God. This

country's honous and liberty is entrusted to you

by Wah Guru. Mix freely with the world, but remain

of one soul, one ideal and one mind, so you

posses one soul and one mind in the service of

Wah Guru, dharam and your country. You are members

of the Khalsa brotherhood. Anandpur is your

birthplace. Gobind singh is your father. Jito is

your mother. In you four classes have been merged into

one. You are all brothers, all equal. No one is

superior to the other. Eat from one dish. The

independence and security of your country is entrusted

upon you. Work for it with one mind. Success is sure.

From today your salutation will be,

Wah Guru ji Ka Khalsa, Wah Guru ji ki Fatah.

Meaning of Khalsa

Kavi Churamani Bhai Santok singh in Sri Gur Pratap Suraj Granth, Rut V Sai and VI Jari, published by Khalsa samachar in March 1933,

Kha means yog or Jap, 

l means bhog mahin, 

and sa means sagarhane majh or IKATH or MEL. 

Thus khalsa implied yog+bhog+mel or spirituality, worldly enjoyment and unity, all combined into one.

to be continued...

The Creation of Khalsa 1699 Part- IV

On the morning of 30th March Guru sought God's blessings:

Thad bhayo main jor kar bachan kaha sar nyae

Panth chale tab jagat men jab tum ho sahae

--

I stood up with folded hands and head

bent down and said, Panth

can flourish in the world only with your help.

--

He entered a specially constructed canopy where a huge congregation was seated. Behind it there was a small tent which was closed on all sides and it could be entered from the canopy alone. The Guru asked them to utter the following call after him: (The salute of Sikhs was invented by him right then)

Jo bole So Nihal, Sat Sri Akal!

[whoever utters 'The immortal God is true' will be blessed]

The Guru then made the most stirring oration on saving religion which was in great peril, and about his divine mission. The Guru narrated the stories of Government's tyranny, humilatin, tortures, forcible conversions, destruction of temples and schools, brutal persecution of those who protested and of destruction of Satnamis and Jats. He depicted the miseries they had suffered from and presented pictures of fresh horrors and tribulations which lay in store for them at the hands of the emperor and his officials. 

He aroused their enthusiasm to get ready to fight against those who trod upon their beliefs and on their very existence. He expressed great faith in the power of the common people. The discourse first excited the whole audience, then enthralled and terrified them and eventually thrilled them.

He criticized the Hindu view of life. They believed in non-violence [ahimsa paramo dharam]. They would do no wrong to others. They thought that the oppressor would get the punishment of his evil deeds in the next world. Instead of self-help and resistance they practiced patience, non-violence and renunciation. For want of organization the Hindus could not resist the onslaught of the invaders and government who called Hindus sparrows and themselves hawks, meaning thereby that they could cut up Hindus as a hawk mutilated sparrows.

The Guru explained that in order to safeguard their spiritual and temporal rights the people should not depend on fate. They ought to entrust this duty to themselves. They should individually feel any national wrong done, and collectively organize means to resist it.

In his ecstasy the Guru sang the praises of the sword. "God subdues enemies, so does sword, therefore Sword is God, and God is the sword".

Addressing the Sword he said:

"I bow with love and devotion to holy sword.

assist me that I may complete this work.

Thou art the subduer of countries.

Destroyer of the armies of the wicked in the battlefield.

Thou greatly adornest the brave.

Thine arm is infrangible,

Thy brightness is refulgent,

Thy radiance and splendor dazzle like the sun.

I bow to sword, spotless, fearless and unbreakable.

I bow to the Sword and Rapier which destroy the evil.

In this kaal age and at all times there is great confidence in the

powerful arm of the Sword

The demons who could not be drowned in the sea,

and who could not be burnt by fiery arrows,

on beholding thy flash, O Sword, cast aside shame and fled.

Thy greatness is endless and boundless;

No one hath found its limits.

Thou art God of gods, King of Kings,

Compassionate to the poor, and cherisher of the lowly."

--

Addressing the fighting weapons the Guru said:

jite shastar nam

Namaskar tam

jite astar bhen

Namaskar ten

Namaskrayan mor tiran tufang

Nomo khag, Adang Abhen Abhang,

Gadaen Grishtan namo saithiyan,

Jinhai tuliyan bir biyo na biyan.

--

[I salute arrows and gun.

O Sword! you are powerful and relentless,

I salute thee. I salute the heavy

Gada and scimitar. Like them

no other hero is born.]

--

After his exciting oration, the Guru flashed his sword and said that every great deed was preceded by equally great sacrifice. The holy Sword would create a heroic nation after supreme sacrifice. He said that Dharam thirsted for sacrificial blood. 

The Guru demanded a devotee in whose heart he would plunge his sword. This sent a thrill of horror in the audience. He repeated it in a sterner and more sonorous voice. All were terror-stricken and there was no response at the first and second call. 

At the third call, Daya ram, a Khatri of village Dalla in District Lahore, rose in his seat and expressed willingness to lay down his life. He was led into an adjoining tent and asked to sit there quietly. He dipped his sword blade into vessel full of goats blood. The general belief is that Guru had tied five goats, and he killed them one by one with a single stroke. This assertion does not appear to be plausible. At the first killing the goats would have bleated loudly which could have been easily heard in the open ground where Guru was conducting the meeting. 

He came back with dripping sword, and asked for another head, one by one Guru stopped at Five. He then ordered the curtain separating the tent from the canopy to be removed. All were wonder struck to see the five men standing hale and hearty. The whole area rang with loud applause and thunderous clap of hands.

All the five men were robed in similar new dresses and garlanded and then brought into the assemble. They were as follows:

1. Daya Ram, a Khatri of Village Dalla in Lahore.
2. Dharam Das, a Jat of village Jatwara in distt. Saharanpur.
3. Sahib Chand 'nai or barber' of village Nangal Shahidan, Hoshiarpur.
4. Himmat Chand 'Kahar or water carrier' of village Sangatpura, Patiala.
5. Mohkam Chand 'Chhimba' of Buriya village in Ambala.

to be continued...

The Creation of Khalsa 1699 Part- III

Guru Gobind Rai as a Saint-Soldier

A true soldier is a saintly person, and a true saint is a mighty warrior, a powerful hero. The hero is a person who can restrain the natural outgoing tendency of the mind and the senses. He is a seeker after truth. Through spiritual discipline he enjoys eternal bliss and is ever immersed in perennial peace. He wages a war in order that the good and innocent people of the world might live in peace, and enjoy reasonable happiness. The self is the fountain-source of immortality, eternal bliss and enduring tranquility

The Guru's mission

Guru Gobind singh decided to create a national awakening in Panjab. The time chosen was opportune. Aurangzeb was involved in life and death struggle in the Deccan with the Marathas. Panjab was in charge of Prince Muazzam who lived in Kabul (this prince later became emperor with the name of Bahadur Shah) Guru first tried to plant his ideas in the mind of the warrior class of Rajputs of the Shivalik hills. He soon discovered that the caste ridden and class dominated feudal lords would not respond to his appeals and they would not fit in his ideology. He therefore turned his attention to down-trodden masses.

God The Wielder of Arms

While reading the Puranas, the Guru realized that God was the wielder of arms to punish tyrants and destroy evil-doers. He was also, the bestower of gifts and fountain-head of mercy. Further, the Guru had been deeply struck by the idea that God had been sending a saviour at critical times to save the virtuous and destroy the wicked. He knew that he had been sent to this world for the same purpose.

In Bachitra Natak the Guru says:

Hum eh kaj jagat mo ae

dharam het gur dev pathae

jahan tahan tum dharam bitharo

dusht dokhian pakar pachharo

[for this purpose I came into this world.

God sent me for the sake of Dharam. Whereever

you are spread dharam. Root out the

oppressors and the wicked]

--

The guru then invokes for the long life of all those who ever remember God and fight in the righteous cause. 

In Krishna Avtar he writes:

Dhan jiyo tih kau jag main

mukh te Hari chit main yuddh bichare

[blessed are they in this world, who have

Hari on their tongue and

war in their heart]

Foundation of the Khalsa, 30 March, 1699

At the behest of the Guru, the congregation sauntered down the hill and a multitude mustered on the hill of Anandpur where stands Gurudwara Keshgarh. The Guru remained busy in meditation and contemplation. He told the congregation that 1000 years ago Brahmins had created the brave community of Rajputs by performing hom of fire on Mount Abu. The Rajputs were valiant people, but they had failed in preserving independence of Indian people from foreign oppression. He was going to perform the Hom of blood to create a new community braver and bolder than Rajputs to liberate the country from foreign oppression and tyranny.

to be continued...

Guru Sahibaans Children

Names of the children of Guru Sahibaans 

1) Guru Nanak Dev ji had two boys

• Baba Sri Chand ji
• Baba LachmanChand ji

2) Guru Angad Dev Ji had two boys and two girl's.

The name of the boys

• Baba Daasu ji
• Baba Daatu ji

The names of the Girls

• Bebe Amaro ji
• Bebe Anokhee ji

3) Guru Amar Das Ji also had two boys and two girls.

The names of the boys

• Baba Mohan ji
• Baba Mohree ji

The names of the girls 

• Bebe Bhaani ji 
• Bebe Daahni ji

4) Guru Ram Das Ji had three boys.

• Baba Prethee Chand ji 
• Baba MahaDav ji
• Guru Arjan Dev ji

5) Guru Arjan Dev Ji had one boy. 

• Guru Hargobind Ji.

6) Guru Hargobind Ji had five boys and one girl.

The name of the boys:

• Baba Gurditta ji: Baba Gurditta ji had two boys. Their names: Dhirmal and Guru Har Rai ji
• Baba Surjmall ji
• Baba Ani Rai ji
• Baba Atal ji
• Guru Tegh Bahadur ji

The Girl's name

• Bebe Viro ji.

7) Guru Har Rai ji had two boys and one adopted girl.

The name of the boys:

• Baba Ram Rai Ji
• Guru Harkrishan ji.

The girl's name was:

• Bebe Roop kaur Ji

8) Guru Tegh Bahadur ji had one son. His name was

• Guru Gobind Singh ji

9) Guru Gobind Singh ji had four boys. They were

• Baba Ajit Singh ji
• Baba Jujhar Singh ji
• Baba Zoravar Singh ji
• Baba Fateh Singh ji

Connect 2 Sikhi log on to www.khalsastuff.com

The Sikh Insignia - Khanda

The Sikh Insignia - Khanda

The Khanda constitutes three symbols in one. However, the name is derived from the central symbol, Khanda, a special type of double-edged sword which confirms the Sikhs' belief in One God.

This consists of four parts (weapons) namely a Khanda, a Chakkar and two Swords.

KHANDA : This a double edged dagger with a pointed triangular shaped upper end. This a powerful weapon used in battle. In spiritual interpretation, it signifies a powerful means to distinguish truth from falsehood. "Khanda was used by Guru Gobind Singh Ji for preparing Amrit by stirring it in the sweetened water kept in and iron Bowl (Baata)."

* The double-edged sword is the creative power of God which controls the destiny of the whole creation. It is sovereign power over life and death.

* The right edge of the double-edged sword symbolizes freedom and authority governed by moral and spiritual values.

* The left edge of the double-edged sword symbolizes divine justice which chastises and punishes the wicked oppressors.

SWORDS : Two swords in the outer periphery signifying two Kirpans of Miri and Piri. This philosophy of Miri and Piri i.e. Bhakti and Shakti was highlighted by Guru Har Gobind Sahib Ji - The Sixth Guru. He wore two Kirpans representing Miri and Piri.

* On the left side is the sword of spiritual sovereignty, Piri; on the right side is the sword of political sovereignty, Miri.

CHAKKAR : This is an iron weapon circular in shape whose outer edges are sharp. Its circular shape signifies God, who is endless having no beginning and no end. This also signifies struggle for one's life, liberty and rights. That is why Lord Krishna used Sudershan Chakkar as a powerful weapon in the war of Mahabharat.

There must always be a balance between the two and this balance is emphasised by a inside circle. The circle is what is called the Chakra. This is a symbol of all-embracing divine manifestation including everything and wanting nothing, without beginning or end, neither first or last, timeless, and absolute. It is the symbol of oneness, unity, justice, humanity and morality.

 The Chakra was also used by the Sikhs as one of the war weapons against injustice and oppression. Almost all Sikh warriors used to wear it in the eighteenth century.

Connect 2 Sikhi Log on to www.khalsastuff.com