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Translation and Meaning of Sikh Mool Mantra



Translation and Meaning of Sikh Mool Mantra

Encapsulating the entire Sikh theology!

Both “Mool” (also spelt Mul) and “Mantra” are Sanskrit words — “Mool” simply meaning “Root” (or Source, Primordial, Base, Foundation, Origin…); and Mantra simply meaning incantation (or text of the Gurbani…). Hence Mool Mantra (or Moolmantar, Mool Mantar ) means Root-Mantra. Just as the fragrance is boxed in the flower, and the light of the sun is hidden in the colors, similarly, the Essence of the Divine (ਪ੍ਰਮੇਸਰ ਦੇ ਸਾਰੇ ਗਿਆਨ ਦਾ ਖਜਾਨਾ, Brahm-Giaan…) is summed up in the Mool Mantra. Revealed by First Guru of Sikhs Sri Guru Nanak Dev Ji, it’s the commencing or opening (first) composition of Sri Guru Granth Sahib (SGGS) – The Holy Book.

The Mool Mantra is the most important concept within the Guru Granth Sahib, and is considered the basis of Sikh theology; a position that is emphasized by its appearance as the first composition written in the Granth. It is philosophically dense, difficult to explain, and understand as it encapsulates the entire Sikh theology in roughly 8 concepts: it is the foundation upon which the proceeding verses, hymns, and prayers of the Guru Grant Sahib (which amounts to about 1430 pages) elaborate.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

: Ik Oankaar / One Universal Creator GOD

ਸਤਿਨਾਮ: Satinaam / The Name is Truth

ਕਰਤਾ ਪੁਰਖ: Kartaa Purakh / Creative Being Personified

ਨਿਰਭਉ: Nirbhaou / No Fear

ਨਿਰਵੈਰੁ: Nirvairu / No Hatred

ਅਕਾਲ ਮੂਰਤਿ: Akaal Moorati / Image of Undying

ਅਜੂਨੀ: Ajoonee / Beyond the cycle of Birth & Death

ਸੈਭੰ: Saibhang / Self-Existent

ਗੁਰਪ੍ਰਸਾਦਿ: Gurprasaadi / By Guru’s Grace

Translation and Meaning of Sikh Mool Mantra

Ika / There is only One God

There is one God, the sole Supreme Being, the Ultimate Reality. Bhai Gurdas writes, “By writing 1 (one) in the beginning, it has been shown that Ek Oankar, God, who subsumes all forms in Him is only One (and not two or three)” The number one also affirms identity and not void orshunya.

The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being non-dual and absolute, is unknowable to the human mind. A simple example of this is in imagining distances: one could quite easily indicate that a meter in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc.


The word ‘O-ankaar’ denotes that God manifests Himself ceaselessly throughout His creation in diverse forms, features and colours, and in this way becomes knowable to us. But, in spite of manifesting in such diverse forms, God remains One; He is immanent in His creation, while being at the same time transcendent. This God is at once one and many, implying unity in diversity. Kapur Singh suggests Oan = Transcendent, -kar = Immanent. The Mandukopanishad defines the word as: “That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too.”
Sati Nāmu

Sati/His Name is Truth

In Sanskrit, there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always has been, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through art, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.

Translation and Meaning of Sikh Mool Mantra


Naam means, literally, the Name. A fuller definition of the word can only be found within the Sri Guru Granth Sahib. Naam is God’s Word, or the Divine Essence. Etymologically, the word has a striking resemblance with the Greek neumena, or the Bright Essence, as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Shabad in the Sri Guru Granth Sahib Ji.

Where there was no creation, there was nothing in existence – no air, light, water, earth or space.

God existed alone in deep meditation and self absorption. When God willed the manifestations of His values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation.

The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees the Essence of God pervading throughout His Creation.

Gurus have taught that their teachings are for all castes (varnas) and religions, and all have the right to receive the teachings of the Gurus. To initate our soul so that it starts towards the ultimate goal (SACHKHAND), a person has repeatedly and continuously to recite the Naam, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.

In Gurbani, the word Gurshabd or Shabd is synonymous with Naam. Without ceaseless recitation of Naam God cannot be realised. This does not refer to repeated verbal uttrances.

Karatā Purakhu / The Creator

Karta translates literally as the Doer, the Creator. Purukh translates literally as man, husband, basically a male person.

In the Sankhya system of Hindu philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.

The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and the only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.

By stating that God is the Creator, one may think that the Creator and His creation are separate. When an artist sculpts an idol they are both separate from one another. If the sculpture fractures, the sculptor is not affected in any physical manner, because the two are separate. There is no such similarity between God and His creation.

What kind of relationship exists between God and His creation? It is like the one between a dancer and his dance form. When man dances, can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, the dance dies with him. When the dance ends, he is no longer the dancer. They are united, one. This is why since ancient times, Hindus have looked upon God as the dancer, “Natraj.” In this symbol the dancer and the dance are one.

Translation and Meaning of Sikh Mool Mantra

A poet is no longer related to his poem once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the Creation, or the Creator is nothing but creativity.

This is essentially the reason why Guru Nanak Dev says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev gave birth to a unique religion in which the householder and sannyasi are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasi; who, being a sannyasi is still a householder. In light of this, it is difficult to be a Sikh. It is easy to be either a householder OR a sannyasi, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there for your own personal self. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can be immersed in mundane tasks of life, yet remember His name along with it.

A further point to note here is that the householder-sannyasi, as exemplified by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidable being because he cannot be corrupted. He who exists right in this world and yet is not of it, can in no way be tempted. The Khalsa is spiritually rich, the spirituality cannot be taken from him/her and also he/she earns a living and yet is not enamoured by the lure of wealth and worldly pleasures.

Nirabha’u / Without Fear

Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.

Niravairu / Without Hate

Vair translates as enmity, hostility and Nir translates as without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.

Akāla Mūrati / Being Beyond Time

Akaal translates as ‘not subject to time or death’ and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.

Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everything is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.

Translation and Meaning of Sikh Mool Mantra

Ajūnī / Unborn / Not-incarnated

Joon is a feminine noun and translates as ‘birth, existence’, the A- suggests ‘Beyond’.

God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.

Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.

Saibhang / Self-existent

Saibhang is derived from the Sanskrit ‘swayambha’ and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.

Gura Prasādi / By the grace of the Guru

Gur stands for Guru: Master, Spiritual Teacher, Guide. Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.

The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr. Gopal Singh have suggested that the Mool Mantar was intended as epithets of God – Macauliffe suggest the phrase to mean, “the great and bountiful.”

Guru Nanak Dev ji had no human Guru; his Guru was Satgur. Sat(TRUE/TRUTH)gur(in Gurmukhi literally meaning IDEA/SOLUTION/KEY to a problem). It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensable for deliverance. Moreover, suggests Macauliffe, though Gur Prasad does sometimes in the Guru Granth Sahib means the Guru’s favour, it more often expressed by Guru Parsadi.

Dr. Gopal Singh says that “…many Sikh and European translators have joined the word Gur and Prasad together to suggest: “By favour (or Grace) of the Guru (is He dwelt upon)”. But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as “Enlightener” which is also its literal meaning in Sanskrit.”

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Significance of Baisakhi / Vaisakhi



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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Original Sikh Flags Had Hindu Deities not Khanda – Part 1



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.


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.
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.



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Brahmins who Sacrificed for Sikhs and Sikh Gurus



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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