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Sri Guru Granth Sahib – The Living Guru

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Sri Guru Granth Sahib - The Living Guru

The Guru Granth Sahib contains the scriptures of the Sikhs. It is an anthology of prayers and hymns which contain the actual words and verses as uttered by the Sikh Gurus. Sikhs regard the Guru Granth Sahib as the living Guru. The Guru Granth Sahib, also known as the Adi Granth, consists of 1430 pages and has 5864 verses. Its contents are referred to as bani or gurbani. An individual hymn is a shabad.

The Granth was compiled by the fifth Sikh guru, Guru Arjan Dev ji. He undertook the enormous task of collecting, compiling, and scrutinizing the hymns and compositions of Guru Nanak and his predecessors. He decided to include not only the hymns of the Gurus but also that of other saints. At the invitation of the Guru, followers of different sects, both Hindu and Muslim, came to the Guru and recited the hymns of their teachers. Guru Arjan chose only those hymns which echoed sentiments he wanted to inculcate in his own community. After the selections were made, the Guru dictated the hymns to Bhai Gurdas ji, who wrote the Granth Sahib.

Having compiled the Granth, the Guru placed it in the newly- built Harmandir Sahib (Golden Temple) in Amritsar. The first parkash (opening ceremony) was performed in the Golden Temple by Guru Arjan on August 30, 1604. The Guru nominated Bhai Buddha as the custodian of the Granth Sahib. At this time, the Guru bowed before the collection, acknowledging the higher authority of the bani to that personal importance and significance which he possessed as Guru. After this time, he no longer sat at a level above the Granth Sahib, but below it. The Guru also instituted daily public worship at the temple where the Granth was recited all day long to the accompaniment of stringed musical instruments (kirtan).

With the passage of time, the original Granth Sahib passed on from Guru Arjan to Guru Hargobind and then to his grandson, Dhir Mal, who took permanent possession of it. To restore the Granth compiled by Guru Arjan to the Sikhs, Guru Gobind Singh ji sent some Sikhs to Dhir Mal’s descendants, who possessed the original Granth Sahib, and requested for its return. But they refused to part with it and asked the Guru to write his own Granth if he was a real Guru. Therefore, the second version of Guru Granth Sahib was prepared by Guru Gobind Singh in 1706. At Damdama Sahib, Guru Gobind Singh dictated the entire Granth Sahib from his memory to Bhai Mani Singh ji; the Granth Sahib was dictated word by word as it originally was. At this time, Guru Gobind Singh re-edited the Adi Granth to the form in which we find it today. The Guru removed some unauthenticated writings in the Granth and added four hymns in the beginning for evening prayers. Guru Gobind Singh also added several hymns from his father, Guru Tegh Bahadur. Otherwise, the Granth was left as it was before in the days of Guru Arjan.

Translation and Meaning of Sikh Mool Mantra

Several copies of this Granth were transcribed by hand by Baba Deep Singh ji at Damdama Sahib. It is believed that four copies of the Granth Sahib were prepared; the first one was sent to the Harimandir Sahib at Amritsar, the second to Anandpur, the third to Patna and the fourth was kept by Guru Gobind Singh at Nander.

Guru Gobind Singh ended the line of living Sikh Gurus by raising the Adi Granth to the status of a permanent Guru. Guru Gobind Singh ji transmitted Guru Nanak’s divine light into the divine Word and declared that after him, the next Guru would be Guru Granth Sahib. He commanded the Sikhs that it was to be revered as the body and spirit of the ten Gurus:

Agya bhai Akal ki tabhi chalayo Panth.
Sabh Sikhan ko hukam hai Guru manyo Granth.
Guru Granth Ji manyo pargat Guran ki deh.
Jo Prabhu ko milbo chahe khoj shabad mein le.
Raj karega Khalsa aqi rahei na koe,
Khwar hoe sabh milange bache sharan jo hoe.

Under orders of the Immortal Being, the Panth was created.
All Sikhs are enjoined to accept the Granth as their Guru.
Consider the Guru Granth as an embodiment of the Gurus.
Those who want to meet God, can find Him in its hymns.
The pure shall rule, and the impure will be no more,
Those separated will unite and all the devotees of the Guru shall be saved.   (Ardas)

When the Guruship was passed on, Guru Granth Sahib like the Gurus became the embodiment of Divine Light. It should, therefore, be remembered very clearly that bowing before Guru Granth Sahib as Sikhs, is not bowing before a book, but it is a bowing before the Divine Light or Jot (Guru) which was passed on when the Guruship was conferred upon it. Respect and veneration for Guru Granth does not imply idol worship, but rather respect for a divine message, the ideas and ideals contained in the Sikh scripture. It is the source or a means to the worship of God through His Word, and not an object of worship in itself. Both the Gurus and the Book deserve the respect which they are accorded because of the bani which they express, the word of divine truth. Bhai Gurdas ji states that “the picture of the Guru is the gurbani” (Bhai Gurdas, Var 24, pauri 11).

Sri Guru Granth Sahib - The Living Guru

Revelation In The Guru Granth Sahib

Guru Granth Sahib is a remarkable storehouse of spiritual knowledge and teachings which does not preach any rites or rituals but stresses meditation on the Name of God; salvation can be obtained by means of regular, persistent and disciplined meditation. Most of the hymns are addressed to God and often describe the devotee’s condition: his aspirations and yearning, his agony in separation and his longing to be with the Lord. There are no mythological narratives, although God is described in anthropomorphic terms and the Gurus are not afraid to use the imagery of family relationships to describe the union of God and man.

The subject of Guru Granth Sahib is truth: how to become a ‘person of truth’, that is, an ideal person or gurmukh. As Guru Nanak states in the Mool Mantar, God is the Ultimate Truth and one has to cultivate those qualities which are associated with Him. Through its teachings, the Granth can enable men and women to lead a purposeful and rewarding life while being members of a society. It seeks universal peace and the good of all mankind. There is not a word in the Guru Granth Sahib that might be derogatory to any other belief or religion. The Guru Granth Sahib also stresses the democratic way of life and equality of all people. It teaches that we are karam yogis, that is we reap what we sow. The emphasis is on moral actions, noble living and working for the welfare of all people.

One of the most distinctive features of the Guru Granth Sahib is that it is the first religious book which contains the writings of persons belonging to different communities, castes, and diverse regions of the country. It incorporates and sanctifies the writings of holy men of different faith. Therefore, the language of the Granth is a mixture of almost all the Aryan languages current in India, yet it is written exclusively in Gurmukhi script. Guru Arjan Dev ji, unlike many other religious leaders, did not believe that there is one particular sacred language in the sense that man can pray to God only in that language.

The Granth Sahib contains 937 hymns of 36 Hindu saints, Muslim sufis and bards. The hymns of the these holy men cover a period of six centuries (from the 12th to the 17th century). Regardless of the author, this gurbani has an equal status as the hymns of the Gurus.

Kabir Muslim weaver 292 hymns
Namdev Calico printer from Maharashtra 60
Ravi Das Shoe maker from Uttar Pradesh 41
Trilochan Brahmin from Maharashtra 4
Dhanna Cultivator from Rajasthan 4
Sain Barber from Uttar Pradesh 1
Jaidev Poet from Bengal 2
Pipa King from Uttar Pradesh 1
Sur Das Blind poet 2
Baba Farid Muslim saint from Punjab 134
Parmanand Maharashtra 1
Sadhna Butcher from Sindh 1
Beni 3
Ramanand Uttar Pradesh 1
Bhikhan Sufi saint from Uttar Pradesh 2

There are also some hymns from Sikhs during the time of the Gurus, including those from Baba Mardana ji, Baba Sunder ji, Sata Doom, and Rai Balwand. In addition, the Granth Sahib includes some bani from eleven bards (bhats) who came to the court of Guru Arjan in 1580. They were men of wisdom and were much impressed by the personality and the work of the Guru. Their names are Kalashar, Jalap, Kirat, Bhikha, Sal, Mathura, Bal, Bhal, Nal, Gayand, and Harbans. Yet, overall, the majority of bani in the Guru Granth Sahib contains the hymns of the Gurus:

Guru Nanak 974 hymns
Guru Angad Dev 62
Guru Amar Das 907
Guru Ram Das 679
Guru Arjan Dev 2218
Guru Tegh Bahadur 115
Guru Gobind Singh 1

Most of the introductory bani in the Granth Sahib is written by the Sikh Gurus. The Guru Granth Sahib starts with Guru Nanak’s composition, Mool Mantar followed by Japji, Rehras (the morning and evening prayer respectively) and Kirtan Sohila, the night prayer. This introductory gurbani occupies the first thirteen pages of the Guru Granth Sahib.

Jap Ji, also called Guru Mantar, was written by Guru Nanak. It occupies about 9 pages and consists of 40 sloks, called pauries of irregular length. The mode of composition implies the presence of a questionnaire and an answer. Jap Ji is followed by Sodar Rehras, another composition by Guru Nanak, although later on additions were made to it by Guru Ram Das and Guru Arjan Dev. Sodar is the yearning of the soul for the door of the house of God. Kirtan Sohila follows Sodar and occupies a little over one page. It was also composed by Guru Nanak but has additions by Guru Ram Das and Arjan Dev.

The next portion of the Granth is divided into thirty one sections each according to a particular raga. This portion occupies 1154 pages.

Sri Guru Granth Sahib - The Living Guru

Usage of Ragas

The Gurus considered divine worship through music the best means of attaining a state of bliss. Therefore, each of the hymns in the Guru Granth Sahib is noted with the melody and rhythm (raga) to which it is to be sung or read. There are 31 musical measures (ragas) in the Guru Granth Sahib. The selecting of ragas was carefully made by the Guru. Generally speaking, ragas are composed to suit various moods. Some are appropriate to the morning, others to the evening, some to joy, others to grief. Guru Arjan indicated that faith should produce a balanced outlook, tempering both happiness and sadness. Therefore, the Guru omitted those that aroused passions of any kind. Likewise, certain ragas were rejected for their melancholy.

The basic concept behind the hymns is that kirtan (sacred music), when sung or listened to with devotion and undivided attention, can link the individual’s consciousness with God. A mind may become stable and enjoy the peace of His divine presence, as listening to the hymns can exert a powerful influence on the mind and help to establish its communion with God.

Role of the Guru Granth Sahib in Sikh Life

In all gurdwaras and many Sikh homes, the Granth is read every day. No Sikh ceremony is regarded as complete unless it is performed in the presence of the Guru Granth Sahib. On a daily basis, Sikhs receive a hukam or divine order in the form of a hymn from the Guru Granth Sahib, either in a Gurdwara or at home. The hukam is the first hymn of the holy book from the left hand page when it is opened at random. Similarly, at the end of a service, after the ardas, the Adi Granth is opened at random and a portion is read. Many Sikhs do this daily, regarding the verses as words from God which they will find helpful during the day. This is called vak lao, taking advice.

On special occasions, the Granth Sahib is recited non-stop from cover to cover by a string of readers. This continuous reading of the Guru Granth Sahib is known as an akhand path. It is regarded as the highest and the noblest ceremony in the Sikh religion, and can be performed on any important occasion. It requires nearly 48 hours to complete the continuous reading. According to Sikh history, the first akhand path was performed by Guru Hargobind, the sixth Guru, after the death of his wife, Mata Damodri ji. An akhand path was also performed by Baba Deep Singh ji when he pledged before God at Damdama Sahib to sacrifice his life for the protection of human rights.

A saptahak path is a daily reading of Guru Granth Sahib to be completed in seven days. It is sometimes undertaken in private homes as a mark of supplication on special occasions. A sehaj path is a reading of Guru Granth Sahib that can be completed at any length of period beyond seven days.

Guru Granth Sahib ji remains as a permanent unchangeable guide for all Sikhs as a living Guru or Teacher. It is a representation of the undaunted strength of the Sikh community. Guru Arjan Dev preferred a martyr’s death to saving his life through making alterations in the hymns as required by Emperor Jahangir. Any Sikh can open the pages of the Guru Granth Sahib and find strength and guidance through His Word: “The Guru is now always with me” (Guru Arjan, Rag Asa)

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Fesitvals

Significance of Baisakhi / Vaisakhi

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Significance of Baisakhi

Baiskhi is also spelled ‘Vaisakhi’, and is a vibrant Festival considered to be an extremely important festival in India. It is celebrated all over India under different names and rituals.

Astrological Significance of Baisakhi

The festival of Baisakhi falls on April 13 every year and April 14 once in every 36 years. Change in date is because of the fact that date of Baisakhi is reckoned according to the solar calendar. Astrologically, the date of Baisakhi is significant as marks sun’s entry into Mesh Rashi.

For this very reason, many people also know Baisakhi as Mesha Sankranti. The auspicious date of Baisakhi is celebrated all over India under different names and rituals. It is celebrated as ‘Rongali Bihu’ in Assam, ‘Naba Barsha’ in Bengal, ‘Puthandu’ in Tamil Nadu, ‘Pooram Vishu’ in Kerala and ‘Vaishakha’ in the state of Bihar.

Significance of Baisakhi for Farmers

For the agriculturally rich state of Punjab and Haryana, Baisakhi marks the time for harvest of Rabi (winter) crops and is therefore extremely significant for the farmers. Baisakhi Festival is also celebrated as a Thanksgiving Day festival in these states. After waking up early and dressing themselves in new clothes, farmers visit temples and gurdwaras to express gratitude to God for the good harvest and seek blessing for ensuing agriculture season. Farmers also celebrate Baisakhi by performing energetic bhangra and gidda dance and participating in Baisakhi Fairs.

Significance of Baisakhi in Sikhism

Baisakhi is of major importance for the people following Sikh faith. As it was on a Baisakhi Day, in the year 1699 that the Tenth Guru of Sikhs, Guru Gobind Singh founded Khalsa Panth or the Order of Pure Ones and gave a unique identity to Sikhs. On the same day the guru administered amrit (nectar) to his first batch of five disciples making them Singhs, a martial community. By doing so, he eliminated the differences of high and low and established that all human beings were equal.

Baisakhi is New Year’s Day in Punjab. It falls on the month of Vaisakh. This festival marks the ripening of the Rabi harvest. The day coincides with the solar equinox on the13th of April. It was on this day that the tenth Sikh Guru, Guru Gobind Singh, founded the Khalsa (the Sikh brotherhood) in 1699. For Sikhs, this is as a collective birthday. It is celebrated on April 13, though once in 36 years it occurs on 14th April.

Sikhs celebrate Baisakhi by participating in special prayer meetings organized at gurdwaras. They also carry out joyful Baisakhi processions to mark the day.

Significance of Baisakhi in Other Religions

The day of Baisakhi is of significance for the Hindus as it was on this day in 1875 that Swami Dayanand Saraswati founded the Arya Samaj – a reformed sect of Hindus who are devoted to the Vedas for spiritual guidance and have discarded idol worship. Besides, Baisakhi day is of relevance for the Buddhists as Gautama Buddha attained enlightenment and Nirvana on this auspicious day.

In Kerala, the festival is called ‘Vishu’. It includes fireworks, shopping for new clothes and interesting displays called ‘Vishu Kani’. These are arrangements of flowers, grains, fruits, cloth, gold, and money are viewed early in the morning, to ensure a year of prosperity.

In Assam, the festival is called Bohag Bihu, and the community organizes massive feasts, music and dancing. Bengalis mark it as new years day or ‘Naba Varsha’ or Pohela Boishakh in Bengal, Assam and Tripura.

Puthandu (Tamil New Year) in Tamil Nadu. Whatever the history says, today Baisakhi is celebrated with all pomp and show in almost all parts of the country.

 

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Sikhism

Original Hindu-Sikh Flags Had Hindu Deities not Khanda – Part 1

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All that whitewashing on their part of the Nishaan Sahib being a purely ‘Sikh’ flag & how the sacred Khanda, itself has nothing to do with Hindu Dharma – this misinformation gives the ignorant Sikhs of today a wrong sense of self pride without any one of them ever learning the truth behind how the flag came about in the first place.

Neo-Sikhs of the Singh Sabha managed to brush all the Hindu traditions under the carpet far away from the eyes of the future generations, though overlooking the main fact that Saffron is traditionally a Sanatan Dharmic colour. Our flags hoisted above sacred shrines such as Hindu mandirs & Gurudwaras symbolise the sanctity of our ancient heritage of Hinduism. Our Sadhus, Gurus, saints, vairagis etc all wear traditional colours of Saffron. They even wear seli topis & turbans & have long hair as well as beards.

This is not just the mark of a Sikh, but traditionally, a Hindu mark. Rajput warriors & Kings were the first ones to keep unshorn hair & long beards during the 15th century onwards. Before them, the Hindu Rishis & Sadhus, Siddhas & Yogis all kept unshorn hair & wore traditional turbans. But the stooges of Tat Khalsa & the Sikhi Taliban brigade have painted a very false picture to all the people of Punjab.

Ignorant of the fact that the ‘Sikh’ flag, that was carried on many a battlefield by the Nihangs & Khalsa armies, including that of Maharaja Ranjit Singhji, usually had a motif of Hindu Gods of war such as Lord Shiva, Goddess Durga, Goddess Kaumari, Goddess Varahi, Hanuman etc, the Singh Sabhias with the Talibanised Sikhs have falsely continued with their propagation of Nishaan Sahib as the original ‘Sikh’ flag during the time of the Gurus. They even deny any connections with the Hindu weaponry of Khadga ( 2 edged sword) & the Chakra ( Lord Vishnu weapon) & simply play them down as being from a different tradition.

THIS IS A BLATANT FRAUD!

Recently many questions are being raised concerning the several controversies that surround the re-writing, re-editing of Sikh history as well as the Shri Adi Granth – whether the Kartarpur Bir itself is authentic or not. However, this is another topic I will go into later on.

Back to the flag with motifs of Hindu Devatas which every Sikh & Talibanised Neo-Sikh must know of & acknowledge the fact that YES, Sikhs were Hindus of the Sanatan tradition of India before the British missionary satans ruined Punjab & divided its people who all acknowledged themselves as Hindus prior to the white guy setting foot on Indian soil. Khalsa warriors used to carry these flags onto all the battlefields when fighting the Islamic tyrants & British imperialists & it is my pleasure to present an entire post on images of great history that the Tat Khalsa stooges have kept away from all of us. Let us take a closer look at the history behind the Khanda, its sacred symbols of the Nishaan Sahib which was later on made the emblem of the Sikh flag.

Durga on Sikih Flags

In the image above, if we look closer, we can see the Hindu Goddess Chandi or Durga seated on a lion & she bears in her hands all sacred weapons such as the Khanda, trishul, mace, Chakar etc which are also a part of the Nishaan Sahib.
durga on sikh flags
‘Sikh’ flags of the 18th Century / 19th century commonly bore motifs of Hindu Devatas such as Lord Shiva & Goddess Shakti. In the photo : The red field of the banner is divided by three narrow gold horizontal bands crossing the banners. On one side is a central motif of a yellow sun and a red background which is covered with a block printed pattern of gold flowers. On the other side of the banner is a central motif of the Hindu Goddess of War Durga in black riding on a lion or tiger with two attendants and the red field of the banner is covered with a repeating block printed dark scroll pattern.

Khalsa Armies with Banner displaying motif of Goddess Varahi, the Hindu Goddess of War.

Varahi on sikh flags

Varahi on sikh flags

Khalsa Armies with Banner displaying motif of Goddess Varahi ,the Hindu Goddess of War.

Hari Singh on elephant circa 19th century. A military procession of Hari Singh Nalwa (1791–1837), one of the greatest generals of the Sikh Empire. He became the Commander-in-Chief of the army along the North Western Frontier of the Sikh Kingdom and also served as Governor of various provinces. The military procession depicted is lead by two horsemen carrying battle standards.
Maharaja Sher Singh military banners
Maharaja Sher Singh military banners
Above: The two Maharaja Sher Singh military banners in the Soltykoff sketch also have central motifs related to the theme of victory in battle. The banners contain two of the Matrikas, a group of Hindu war goddesses that are usually depicted together. One banner has a central motif of the war Goddess Kaumari. Within Hinduism Kaumari is considered the power of Kumara, the God of war. Kaumari is depicted on the banner riding a peacock, with multiple heads and holding weapons in her multiple arms. The other battle standard only partially visible in the Soltykoff sketch shows a depiction of the war Goddess Varahi described in Hinduism as the power of Varaha – the boar-headed form of Vishnu or Yama – the god of death, with a boar head on a human body. Varahi is depicted on the banner holding weapons in her multiple arms.
Above: A scene from #Sikh Cavalry and #Akalis, modelled on Soltykoff’s depictions, entitled Habitants De Lahore, by Clerman | PC : Ramblings of Sikhs
Spot the Naga #Sadhus and name the #Hindu Deity on Flag ? As we always say, all distinction made between Sikhs and #Hindus after 1920.
Ardhanarishwar form of Lord Shiva
Above: Ardhanarishwar form of Lord Shiva, with His consort Shakti – He is holding a battle – axe, while Devi Shakti whose hand once held a flower.Behind is the broad Khanda sword at the centre & Ardha Chand. The Sanskrit word ‘Ardh’ meaning half is Addh in Punjabi. The Chandra or moon is known as Chand in Punjabi – meaning Half-moon. The Nihang tradition of Sanatan Sikhi, includes the wearing of Addh Chand – the first common variation is of wearing th half moon symbol of lord Shiva with a Khanda sword in the middle while the second variation features three bladed weapons i.e. 2 swords with a Khanda at the centre that are all within the Addh Chand. This assortment is known as the Gajgah. Wearing the Addh Chand is regarded by the Nihangs as being an integral part of  Shiv Swaroopi or the very form of Lord Shiva.
 Lord Shiva is one of the Trinity of Hindu Devatas known as the Trimurti. He is the destroyer as well as the MahaYogi. The crescent moon represents the immortality of Shiva as Akaal Purush or Akaal Purukh – the Timeless Supreme Being.

As explained by the Buddha Dal which is the oldest faction of the Nihang sect :

There are a wide range of complementary understandings all which allow one to analyze the interaction of Shiv-Shakti within the Nihang Singh at various levels.  Shiv is believed to be represented by a half moon (Aad Chand), signifying calm and coolness. Shakti is represented by a sun and is believed to be a more powerful energy and the driving force of the universe, within the Sikh tradition Chandi (personification of shakti) or Durga is Shakti. The Aad Chand (crescent moon) representing Shiv has long been a trademark of Nihang Singhs as is the wearing of arms; representing the divine union of Shiv and Shakti.
Durga
Above: Mata Durga with the Khanda sword, Chakar, battle-axe etc 
”Pritam Bhaguati Simer Ke Guru Nanak”– the beginning verse of the Var Shri Bhaguati ji Ki is highly controversial nowadays with Talibanised Sikhs crying out that the word Bhaguati here means a ‘Sword’, in a deliberate fraudulent manner to denounce all connections with Hindu Devatas. Bhaguati in Braj, Awadhi & Sanskrit is another name of Goddess Durga & also has the meaning of Shakti which represents the Primal Mother Goddess, whereas the word Khadga & Khanda stands for the double edged sword.
This concept has completely become played down by the thugs of the Sikh Taliban brigade the Singh Sabhias – they have managed to spread the ridiculous rumour that when the 10th Guruji was speaking about Bhaguati, he actually meant it was a sword. Whereas in fact, Bhaguati stands for the Divine Shakti of the Divine consort of Lord Shiva. That is why all the Siddhas, yogis, sadhus & including Guru Gobind Singhji himself invoked the immortal Mother Shakti ( a feminine form of Akaal Purukh) before setting out onto his mission. She is powerful, one that transcends all the material planes of Sattva, Rajas & Tamas, who is not subjected to Birth & Death. I would also like to add here that Guru Gobind Singhji had placed the feminine Shakti of Durga above or before even mentioning the rest of the Gurus – She is invoked bfore the Gurus even giving great emphasis on the feminine aspect of the Divine Akaal.
”First and foremost I invoke Bhagauti, and then set my mind on Guru Nanak. Then I seek the help of Guru Angad, Guru Amar Das and Guru Raam Das, Arjan, Hargobind and (Guru) Har Rai be remembered. Sri Harkrishan be meditated upon whose mere glimpse removes all sorrows. (Guru) Tegh Bahadur be remembered as it causes the home to flourish. They all help me at all places. ||1||”
Nihang Chieftain

Nihang Chieftain – ca. 19th century, paint on paper, Gurmit Singh & Satnam Singh Collection

The shape of the straight edged khanda sword blade at the center of this Nihangs elders turban is quite similar to the shape of the blade found in the modern khanda emblem as are the shapes of the curved swords.

TO BE CONTINUED…

 

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Hinduism

Brahmins who Sacrificed for Sikhs and Sikh Gurus

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Brahmins who Sacrificed for Sikhs and Sikh Gurus

Read in Hindi below English version


Usually people from the Sikh society and the separatist Khalistani Jatts use very condemnable hateful words towards Brahmins. For a mistake of a Brahmin named Gangu, they blame the whole Brahmin society, call them coward and traitors. But these Pakistani supporting and brainwashed people do not know that the most soldiers in the army of Sikh Gurus were from the Brahmin society.

Here is a small list of prominent Brahmins who made the ultimate sacrifices and attained martyrdom for Sikh gurus: 

1. Pandit Praga Das Ji 

Pandit Praga Das ji’s father’s name was Pandit Mai Das Ji, he was born in Kariyala Jhelum who is in present Pakistan.
Pandit Praga ji was a Chhibbar Brahmin. He was the main ally of the fifth Sikh Guru Shri Arjun Dev Ji. He has also been credited for teaching the art of war to the sixth Sikh Guru . He achieved martyrdom in the war against Abdul Khan in 1621.

2. Pandit Peda Ji 

His father’s name was Pandit Mai Das Ji, he was born in Kariyala Jhelum presently in Pakistan. He was the younger brother of Pandit Praga Das ji.

Pandit Peda Das ji was also the main ally of Guru Arjun Dev ji and he was the chief commander of the army of Sikh Guru Hargovind Singh ji. He took part in all the battles alongside with Guru Ji and finally got martyred in the battle of Amritsar.

3. Pandit Mukunda Ram Ji 

Pandit Mukunda Ram Ji was born Karachi, present Pakistan. He was the chief servant of Sikh Guru Arjun Dev ji and later appointed as the chief commander of his army. Pandit Mukunda Ram Ji was a learned Brahmin and had knowledge of all four Vedas and a good man in war art. They are also credited to be martyred in war.

4. Pandit Jattu Das Ji 

He was born in Lahore, present Pakistan and was a Tiwari Brahmin. Pandit Jattu Ram ji was a fighter in the army of Guru Hargovind Singh ji and later he also handled the work of the army. He fought a big battle with Muhammad Khan in 1630 and he is credited for killing Muhammad Khan. He suffered a lot of physical injuries in the battle with Mohammad Khan and got heroic martyrdom in the battle field.

5. Pandit Singha Purohit Ji 

Pandit Singha Purohit ji was the chief servant of Guru Arjun Dev ji who and also a soldier in the army of the sixth Guru. Shri Singha ji martyred in a fight near Amritsar while fighting along side Guru Sahib against mughals.

6. Pandit Malik G Purohit

Son of Pandit Singha ji Purohit was the son of Pandit Singha ji (see number 5). He fought a long and massive battle against Mukhalskhan and finally won. Pandit Malik ji is considered to be the right hand of Guru Hargovind. They got martyrdom in the war of Bhangani against Mughals.

7. Pandit Lal Chand Ji 

Born in Kurukshetra, Haryana, Pandit Lal ji was a great scholar and warrior. Mr. Lal Chand was martyred in the battle of Chamkaur against islamic invasion of Mughals.

8. Pandit’s Kripa Ram ji

Son of Pandit Adu Ram ji, Pandit Krupa Ram Ji was the main ally of Guru Tegh Bahadur Ji, he had taught Gobind Rai  art of war and weapons knowledge. It is said that a brave warrior like him has never born again in the history of Punjab. He achieved martyrdom in the battle of Chamkaur. He was also the commander of the Sikh army.

9. Pandit Sanmukhi Ji

Son of Pandit Adu Ram ji, Sanmukhi ji was the brother of Pandit Krupa ji, and he was also nominated as the commander of the Khalsa Army by the tenth Guru, Pandit Sanmukhi ji was martyred in the battle of Chamkaur.

10. Pandit Chopad Rai Ji 

Son of Shri Peda Ram ji was born in Jehlam. Chopad Rai Ji was a multilingual scholar. He created Rahatnam which is practiced by all Sikhs today and other spiritual works. Mr. Chopad Rai led the Khalsa Army and he was martyred in the war of Bhangani.

11. Pandit Mathura ji

Son of Shri Bhikha Ram ji, was born in Ladwa Haryana. Shri Mathura Ram ji was a great scholar and warrior. His fourteen shlokas are recorded in Shri Guru Granth Sahib ji. He fought with Bairam Khan with the help of his 400 warriors and won. He put the tyrant Mughal Bairam Khan to death. Shri Mathura ji martyred in the battle of Amritsar in 1634.

12. Pandit Kirat ji

Birthplace and father’s name – Shri Bhikha Ram ji, Ladwa Haryana. Pandit Kirat Ji was a great scholar and warrior, eight shlokas composed by him are written in Guru Granth Sahib. Shri Kirat ji was a companion of Guru Amardas and was martyred in the battle of Govindgarh in 1634 AD.

13. Pandit Balu ji

Father’s name and birthplace – Mr. Moolchand ji, Kashmir. Pandit Balu ji was the grandson of Bhai Dayal Das, martyred in the first battle of Sikh history fought under the leadership of Pandit Paraga Das.

14. Pandit Sati Das ji

15. Pandit Mati Das Ji

(Writing anything about 14 & 15 would be like showing a lamp to the sun.)

16. Bajirao Peshwa

Father’s name – Balaji Vishwanath | Location – Konkan Maharashtra
Bajirao Peshwa marched to Northern India by collecting the Marathi army under his leadership and established a huge Maratha empire covering most of today’s India, Pakistan and Afghanistan. His army was very skilled in gorilla war due to which they broke the backbone of tyrant Mughal rulers. He gifted the Sikhs by winning the fort of Lahore and Delhi’s king Farrukhsiyar had released Gobind Rai’s wives (Sahib Kaur and Sundari) from the prison of that Mughal emperor.
The above is a small list of Brahmins who participated in the Sikh movement and strengthened the Sikh forces against the tyranny of Muslim emperors to make India an Islamic country – Khurasan.

ब्राह्मणों द्वारा सिक्खों के लिए दिए गए बलिदान :-

आमतौर पर सिख समाज के लोग और उनमें भी अलगाववादी खालिस्तानी जट्ट सिक्ख ब्राह्मणों के प्रति अति निंदनीय घृणास्पद शब्दों का प्रयोग करते हैं । एक गंगू नाम के ब्राह्मण की एक भूल को लेकर पूरे ब्राह्मण समाज को दोषी, कायर एवं ग़द्दार करार दे देते है, लेकिन इन पाकिस्तान परस्त लोगों को ये नहीं पता कि इनके गुरुओं की सेनाओं में सबसे ज़्यादा सैनिक ब्राह्मण समाज से ही होते है । सिख गुरुओं के लिए शहादत देने वाले ब्राह्मणो की एक सूचि बनाई गई है जिसमें सिक्ख गुरुओं के लिये अपना बलिदान देने वाले ब्राह्मण वीरों का उल्लेख है :-

1. पंडित प्रागा दास जी 

पिता का नाम एवं जन्मस्थान – इनके पिता जी का नाम पंडित माई दास जी था , इनका जन्म करीयाला झेलम में हुआ था जोकि वर्तमान पाकिस्तान में है ।
भूमिका – पंडित प्रागा जी एक छिब्बर ब्राह्मण थे । ये पाँचवे गुरु श्री अर्जुन देव जी के मुख्य सहयोगी रहे । इन्होंने छटे गुरु को युद्ध कला सीखाने का श्रेय प्राप्त है । 1621 में अब्दुलाखान के साथ हो रहे युद्ध में इनको वीरगति प्राप्त हुई ।

2. पंडित पेड़ा जी 

पिता का नाम एवं जन्मस्थान – इनके पिता जी का नाम पंडित माई दास जी था , इनका जन्म करीयाला झेलम में हुआ था जोकि वर्तमान पाकिस्तान में है । ये पंडित प्रागा दास जी के छोटे भाई थे ।
भूमिका – पंडित पेड़ा दास जी भी गुरु अर्जुन देव जी के मुख्य सहयोगी थे और ये गुरु हरगोविंद सिंह जी की सेना के मुख्यसेनापति थे । इन्होंने सभी लड़ाईयों में हिस्सा लिया और अंत में अमृतसर की लड़ाई में शहीद हुए ।

3. पंडित मुकुंदा राम जी 

जन्मस्थान – कराची , वर्तमान पाकिस्तान
भूमिका – पंडित मुकुंदा राम जी गुरु अर्जुन देव जी के मुख्य सेवक थे और बाद में उनकी सेना के मुख्य सेनापति के तौर पर भी नियुक्त हुए । पंडित मुकुंदा राम जी चार वेदों के ज्ञाता एवं युद्ध कला में निपुण थे । इनको भी युद्ध में शहीद होना का श्रेय प्राप्त है ।

4. पंडित जट्टू दास जी 

जन्मस्थान – लाहौर, पाकिस्तान
भूमिका – पंडित जट्टू दास जी एक तिवारी ब्राह्मण थे पंडित जट्टू राम जी गुरु हरगोविंद सिंह जी की सेना में सेनानी थे और बाद में इन्होंने सेना का कार्य भार भी संभाला । 1630 में मुहम्मद खान के साथ इन्होंने बड़ी लड़ाई लड़ी और मुहम्मद खान का वध करने का श्रेय इन्हें ही प्राप्त है । मुहमद खान के साथ लड़ाई में इनको बहुत शारीरिक नुक़सान पहुँचा और युद्ध क्षेत्र में ही वीर गति को प्राप्त हो गये ।

5 .पंडित सिंघा पुरोहित जी 

भूमिका – पंडित सिंघा पुरोहित जी गुरु अर्जुन देव जी के मुख्य सेवक थे जो छटवें गुरु की सेना में सिपाही भी रहे । श्री सिंघा जी अमृतसर के नज़दीक लड़ाई में शहीद हुए

6. पण्डित मालिक जी पुरोहित

पिता का नाम – पंडित सिंघा जी पुरोहित
भूमिका – पण्डित मलिक जी पंडित सिंघा जी के सुपुत्र थे ( देखें नम्बर 5 ) मुखलसखान के विरुद्ध इन्होंने धुआँधार लड़ाई लड़ी और अंत में विजयी भी हुई । पंडित मलिक जी गुरु हरगोविंद का दाहिना हाथ माना जाता है । इनको भंगाणी के युद्ध में शहादत प्राप्त हुई।

7. पंडित लाल चंद जी 

जन्मस्थान – कुरुक्षेत्र, हरियाणा
पंडित लाल जी एक महान विद्वान एवं योद्धा थे । श्री लाल चंद जी चमकौर की लड़ाई में शहीद हुए थे ।

8. पंडित किरपा राम जी

पिता का नाम – पंडित अड़ू राम जी
भूमिका – पंडित कृपा राम जी गुरु तेग़ बहादूर जी के प्रमुख सहयोगी थे ,इन्होंने ही गोबिंद राय जी को सारी शस्त्र विद्या सिखाई थी । कहा जाता है कि इनके जैसा वीर योद्धा पंजाब के इतिहास में नहीं हुआ । इनको चमकौर की लड़ाई में शहादत मिली । ये समकालीन सेना के सेनापति भी थे ।

9. पंडित सनमुखी जी

पिता का नाम – पंडित अड़ू राम जी
सनमुखी जी पंडित कृपा जी के भाई थे , और ये इनको दसवे गुरु द्वारा खालसा फ़ौज का सेनापति भी मनोनीत किया गया था , पंडित सनमुखी जी चमकौर की लड़ाई में शहीद हुए थे ।

10. पंडित चोपड़ राय जी 

पिता का नाम एवं जन्मस्थान – श्री पेड़ा राम जी , जेहलम
भूमिका – श्री चोपड़ राय जी एक बहुभाषी विद्वान थे । इन्होंने रहतनामें एवं अन्य आध्यात्मिक कृतियों की रचना की । श्री चोपड राय जी ने खालसा फ़ौज का नेतृत्व किया और ये भंगाणी के युद्ध में शहीद हुए ।

11. पण्डित मथुरा जी

पिता का नाम एवं जन्मस्थान – श्री भीखा राम जी , लाड़वा हरियाणा
श्री मथुरा राम जी एक महान विद्वान एवं योद्धा थे । श्री गुरु ग्रंथ साहिब जी में इनके चौदह अंक दर्ज है । इन्होंने मात्र अपने ४०० साथियों की सहायता से बैरम खान के साथ युद्ध किया एवं जीत भी हासिल की । इन्होंने बैरम खान को मौत की नींद सुला दिया था । श्री मथुरा जी 1634 में अमृतसर की लड़ाई में शहीद हुए ।

12. पण्डित किरत जी

जन्मस्थान एवं पिता का नाम – श्री भिखा राम जी , लाड़वा हरियाणा
पण्डित किरत जी एक महान विद्वान एवं योद्धा थे , इनके द्वारा रचित आठ अंक गुरु ग्रंथ साहिब में अंकित है । श्री किरत जी गुरु अमरदास के सहयोगी थे और 1634 ईसवी में गोविंदगढ़ की जंग में शहीद हुए ।

13. पण्डित बालू जी

पिता का नाम एवं जन्मस्थान – श्री मूलचंद जी , कश्मीर
पण्डित बालू जी भाई दयाल दास के पोते थे , पण्डित परागा दास के नेतृत्व में लड़ी गयी सिख इतिहास की पहली लड़ाई में शहीद हुए

14. पण्डित सती दास जी

15. पण्डित मति दास जी

( 14 & 15 के विषय में कुछ भी लिखना मेरे लिए सूरज को दीपक दिखाने के समान होगा ।

16. बाजीराव पेश्वा

पिता का नाम – बालाजी विश्वनाथ
स्थान – कोंकण महाराष्ट्र
बाजीराव पेश्वा ने अपने नेतृत्व में मराठी सेना को एकत्रित करके उत्तरी भारत तक कूच किया और विशाल मराठा साम्राज्य की स्थापना की । इनकी सेना गोरिल्ला युद्ध करने मे अत्यन्त निपुण थी जिसके कारण इन्होंने मुगल शासकों की रीढ़ तोड़ डाली थी । इन्होंने ही सिक्खों को लाहौर का किला जीतकर उपहार में दिया और दिल्ली के बादशाह फर्रुखसियर ने गोबिंद राय जी की पत्नियों ( साहिब कौर और सुंदरी ) को उस मुगल बादशाह की कैद से छुड़वाया था ।
ये मुख्य मुख्य उन ब्राह्मणों की सूचि है जिन्होंने सिक्ख आंदोलन में भाग लिया और मुसलमान बादशाहों का जो सपना भारत को इस्लामी देश खुरासान बनाना था उसके विरुद्ध सिक्ख सेनाओं को मजबूत किया ।

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