SATNAM WAHEGURU JI

In this article with Guru's kindness, I will try and tell you "The Truth, The whole Truth and nothing but the TRUTH, so help me God!"

On Guru Nanak Ji's travels he met a group of holy men high up in the mountains. Through years of meditation and yogic practices they had mastered many supernatural powers. When Guru Nanak ji came to them they tried to impress him with their powers. To show how great they were. Once they had finished their display, they challenged Guru Nanak to show off his powers. The great Guru said the following in the words of Bhai Gurdas Ji the Sikh scholar of the time of the Gurus.

Baba Nanak said, O respected Holy Man! Please listen to the Truth that I utter.
Without SATNAAM (The Name "Truth") I have no other miracle.
I may wear the clothes of fire and build my house in the Himalayas.
I may eat the iron and make earth move to my orders.
I may expand myself so much that I could push the earth.
I may weigh the earth and the sky against few grams of weight.
I may have so much power that I push aside anybody just by saying.
But without SATNAAM (The Name "Truth"),
all these powers are momentary like the shadow of the clouds.

Bhai Gurdas Var 1

A blessed Gursikh Bibi ji told us that she was blessed with divine vision of Dhan Dhan Guru Gobind Singh ji a few weeks ago (Jun 04). She said that she could hear the Khalsa all chanting 'SAT SAT SAT SAT...'. Why was it that Guru Gobind Singh Ji wanted her to know that "SAT SAT SAT" was being chanted in the realm of Truth SACH KHAND where his divine vision came from?

It is interesting that 300 years into Sikhism that the majority of Sikhs associate only chanting of "WAHEGURU WAHEGURU" with Guru Gobind Singh ji and not "SAT SAT SAT". Only a handful of holy people that I am aware of including Harbhajan Singh Yogi USA, Dya Singh Australian Muscian, Sant Sheesha Singh India still promote SATNAAM.

Otherwise, the word "SATNAAM" seems to have been buried under centuries of different traditions within Sikhism introduced by countless religious leaders. Nowadays it gets translated as the TRUE NAME. And often WAHEGURU is added afterwards, so "SATNAAM WAHEGURU" gets translated as the TRUE NAME IS "WAHEGURU".

However the phrase SATNAAM WAHEGURU does not appear in Guru Granth Sahib Ji. To get to the real meaning of SATNAAM we have to dig deeper. The following verse by Guru Gobind Singh Ji confirms what Bibi ji experienced:

Guru Gobind Singh Ji writes the following Dohira that is sung at the end of the "Sikh Artee".

"Aisay chand partaap tay
dayvan badhi-o partaap
teen lok jai jai karai
rarai NAAM SAT jaap"

After exalting Ad Shakti (God the Primal Power)
All divine beings were exalted.
The three worlds resounded with 'Hail ! Hail !'
and the name (NAAM) of Truth (SAT) was repeated (JAAP).

When you rip away all the outer layers of Sikhism, underneath the uniform, the image, the history, the strange language and ceremonies you are left with a simple seed that it all started from. That seed is called "Sat Naam". Two words SAT and NAAM

NAAM:
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God's presence is everywhere, supporting all things at all times - in todays language we could say the energy structure of the whole Universe. That presence of God, of Supreme Light Energy Being is called the NAAM by the Indian mystics and Sikh Gurus.

Other people call it by different names and dont always associate it with God. New age people and Reiki practioners call it "Life Force", Indian Yogis call it the "Prana" , Chinese martial artists and monks call it "Chee", Christians call it "The Holy Spirit". Essentially it is the presence of God inside us and supporting absolutely everything.

SAT:
====

Means TRUTH. Meaning all we see around us is temporary, even we are just here like a spark emerging from a fire and disappearing after a second. The only permanent thing is God's presence. So God's original primal name that He chose for Himself was "TRUTH" or SAT.

The concept of Naam had been around well before Guru Nanak Ji's time. But that "life force" or "energy" was not always associated with God. What Guru Nanak ji did was put SAT infront of Naam. He emphasised that this Naam was not just an energy or life force, but actually the prescence of God, of TRUTH, of SAT.

KIRTAM NAAM KATHA TERE JIHBA, SAT NAAM TERA PURA POORBLA
The tongue describes You using (various) praise names (eg HAR, WAHEGURU, RAM etc),
but the name "Truth" (SAT NAAM) is YOUR OWN original primal name.

Guru Ram Das. SGGS Ji 1083

Guru Nanak Ji teaches that God was in deep meditatation for an incredible amount of time (36 AGES). And He broke this deep meditation by uttering a word – a vibration – what nowadays we might think of as the BIG BANG. When God gave the first vibration to start the Creative process He effectively said "I am God, I am SAT (Truth)". Guru Nanak Ji wrote this down as "Ik Oankar Sat Naam" meaning "One God Named "Truth".

GURPRASAD
===========

What God wants us to do is to go into deep meditation (smadhi) inside ourselves and join HIM in HIS deep meditation. When Guru Nanak entered the state of deep meditation (smadhi), he was blessed by God directly. God gave Guru Nanak Ji two things to give suffering humanity:

a) the SAT NAAM mantra blessed by God (called the "Gur Prasadi Naam") and

b) humility.

And like one candle lights another, Guru Nanak Ji would bless people with these two things.

Although the popular chant of "SATNAAM WAHEGURU" does not appear in Gurbani, the following verse does appear twice. And describes perfectly what Guru Nanak Ji was doing – giving the NAAM of SAT with GUR PRASAD – God's blessing that was coming through him.

"IK OANKAR SAT NAAM GURPRASAD||"
One God Named "Truth" by God's Grace.

With God's grace (Gur Prasad) the Sikh would meditate on the mantra SATNAAM in utmost humility.

NAMASKAAR GURDEV KO SATNAAM JIS MANTER SUNAYEA
I bow to Guru (Nanak) who announced the mantra of "SAT NAAM".

Bhai Gurdas Ji. Line 1 var 1.

The major objection I have heard as to meditating on SATNAAM is that Bhai Gurdas also writes at the end of the first var, that WAHEGURU is the GUR MANTR, by repeating which ego is erased.

Yes , no doubts that Sikhs at the Guru's times did repeat "WAHEGURU WAHEGURU" as well. It was the Gur Mantr, it was important for erasing the ego. But it is not the NAAM. Bhai Gurdas ji does not write that WAHEGURU was the NAAM. WAHEGURU was not the GUR PRASADI NAAM that Siri Guru Granth Sahib Ji refers to.

"IK OANKAR SAT NAAM GURPRASAD||"
One God Named "Truth" by God's Grace.

Repeating the Gur Mantr of "WAHEGURU WAHEGURU" will if done correctly help to erase ego. But at some point after that a person needs to be blessed with God's Graceful Name of Truth – Gurprasadi Naam.

And that blessing comes through the holy ones. The whole of Siri Guru Granth Sahib ji praises the holy ones again and again. SACH KHAND is run by the holy ones. And you only enter SACH KHAND with the blessings of the holy ones.

Look at Baba Nand Singh Ji he meditated by himself for many years as a child. Then Guru Gobind Singh Ji came to him in a vision and told him to go and learn from Baba Harnaam Singh Ji. Even Guru Gobind Singh Ji being Guru, told Baba Nand Singh ji to go and serve the holy one and to learn Siri Guru Granth Sahjib ji from him.

And thats what he did, and that's where he got GUR PRASADI NAAM from. The first thing Sant Harnam Singh ji made Baba Nand Singh ji do was 150,000 repititions on Mool Mantar – whci is effectively the longer version of Ik Oankar Satnaam.

This is how God's Gurprasadi Game works.

Even in my own experience, for the first 6 years of my religious life after taking khanda-batta-da-pahul (Sikh Initiition) I did everything by the book. I was not destined to have the the company of holy people at that time.

Everything I knew about Sikhism was from parents and history books and translations of Guru Granth Sahib Ji. I was trying really hard to do everything I was reading. Practising things I picked up from Bhai Randheer Singh Ji's autobiography, as well as books about Baba Nand Singh ji and Sant Attar Singh Ji. I attended Sikh Youth camps for 5 or 6 years, and was taught that there is no need for holy people, only Guru Granth Sahib ji.

I was totaly dedicated to this path and wore the blue bana, did all the nitnem and much more like Sukhmani Sahibs and strict code of conduct. But inside I was still crying for God unable to understand why I had had no spiritual progress. Although by now I was well respected due to my Sikh uniform and attendance at camps at Gurdwaras.

I started going to Gurdwara twice a day, doing as much seva as possible and standing in ardas with hands pressed together infront of Guru Granth Sahib Ji begging for God to meet me. And one day God showed me a divine aura of white light around an elderly Singh in the sangat (Uncle jee). WOW! I was gobsmacked, but forgot about it for a few months.

Then when I got desparate again I read Bhai Gurdas Ji's var which said that a Sikh is the one who serves others and then eats. So I used to rush to the Gurdwara in the morning to do langar seva. And who would come to eat – but Uncle jee. Everyday he would tell me something divine.

First day he said "Just by looking like a good Sikh doesnt mean you are close to God on the inside". I was going to argue with him about the importance of wearing the bana, but then another thought came into my mind saying "God showed you HIS divine light on this person, so listen and learn."

So over the next 6 months of his holy sangat, and respecting him as how Sukhmani Sahib says to respect a saint, my spiritual dreams were fulfilled. God blessed this fool with a view of Himself.

Uncle ji did not say he was anything other than an ant at the Guru's feet. But as Sukhmani Sahib says the one who become the lowest in this world, becomes the highest in SACH KHAND Gods realm of Truth.

And I learnt a very big lesson from that. We pray infront of Guru Granth Sahib Ji. We read Sukhmani Sahib countless times and chant the Gur mantr "WAHEGURU WAHEGURU". But until we do what Guru Granth Sahib ji and Sukhmani Sahib says and go and serve the holy ones, we will have no spiritual progress. This path to God is a GUR PRASADI GAME. And the GurPrasad – God's grace - is bestowed upon an individual by through a holy person.

By someone who has already pleased God and who resides in SACH KHAND. This does not undermine the importance of Guru Granth Sahib Ji. Guru Granth Sahib ji is telling us to do this. By doing this we are actually respecting Guru Granth Sahib Ji fully, instead of just paying lip service and bowing with empty hearts.

Also this does not undermine the importance of the Punj Piaray. The original Punj Piaray were each supremely blessed holy souls – pooran brahmgianis, pooran Khalsa ..."khalsa mera satguru poora". They were authorised by God to give Gurprasadi Naam. And prior to the Guru's, the bhagats received Gurprasadi Naam through their own Guru.

For example just like Guru Gobind Singh Ji, Bhagat Ramanand Ji created five more blessed souls like himself including Bhagat Kabir ji. All 6 of these great souls have had their bani included in Guru Granth Sahib Ji. So it may be that God has it destined for you to get GURPRASADI NAAM at the Sikh Initiation ceremony via the blessed holy ones who should be of the same standard as the original panj piaray – pooran khalsa – to be effective. Or it may be you get Gurprasadi Naam from a Bhagat, like Uncle Ji God put me in touch with.

By meditating on the NAAM TRUTH, SATNAAM, with the blessings of God from a holy person we start our journey on the GURPRASADI GAME. And by living a TRUTHFUL life we enter deep meditation and experience the same divine union with God as Guru Nanak Ji did.

But dont take my word for it, try it for yourself. Here's a simple way to get started with meditation for a complete beginner. Even if you do not yet have the company of the holy persons, start meditating on god and start begging for GUR PRASADI NAAM. And God will take care of the the time and place when you meet the holy person who will help you.

Sit down for 20 minutes every morning in a quiet place on a chair or on the floor whatever is comfortable.

Close your eyes.

Press your palms together and do ardas asking the Guru "Please bless me your gurprasadi naam (graceful name) so I may meditate."

Slowly repeat "SATNAAM SATNAAM", or "TRUTH TRUTH" or whatever TRUTH translates to in your own language. (Even in gurbani SAT is also written as SACH which is just a translation).

Say it with your tongue and just practise listening with your ears. Just listen to each syllable coming out of your mouth. Over time other thoughts will stop distracting you and you will be able to concentrate for longer.

For the last 5 minutes stop chanting, carry on sitting quietly without moving your tongue or opening your eyes.

Now just listen to the echoes of what you have been chanting in your own mind.

With practise and Guru's grace your need to chant loudly with the tongue (JAAP) will decrease and your time listening within your mind (SIMRAN) will increase. Also God inside you as your inner Guru will start getting you up earlier and earlier to meditate for longer and longer.

"Truth" or "SatNaam" will go deeper and deeper into you. You will experience the lifeforce the NAAM inside you. The Truth of your existence. And with the Guru's grace you will meet the holy ones who will bless you even more along your jouney.

The whole of the Sikh Scriptures are in praise of one seed - SATNAAM. God's Grace – the GUR PRASAD is needed to plant that seed in your own mind. The GUR PRASAD is received by pleasing the holy ones within whom the Supreme Light of The Lord shines fully bright.

God's blessed seed of SAT NAAM inside you will grow into a beautful flower. And the fruit of your spiritual labouring will be living in the divine light, supreme love and pure bliss inside your innermost self.

For 90% of Sikhs, the above practise is a lost art. Being so caught up with the externals of the religion and in the pursuit of fulfilling their worldy desires most have forgotten that Guru Nanak's message was actually very simple:

1. Solve the riddle of how to be TRUTHFUL.

KIV SACHYARA HOOIAA, KIV KURAAY TUTAY PAAL
How does one become Truthful? How is the veil of falseness torn down?

Guru Nanak, SGGS Ji 1

2. God is TRUTH.

IK OANKAR SAT NAAM GURPRASAD||
One God Named "Truth" by God's Grace.
Guru Ram Das Ji, SGGS Ji 81

3. Meditate on TRUTH

JAP MAN SATNAAM SADA SATNAAM
O My mind meditate on the name "Truth", always and forever on the name of "Truth".
Guru Ram Das, SGGS Ji 670

4. TRUTH will come to reside in your spiritual heart centre.
Guru Ram Das Ji had SATNAAM inside him:

SHREE SATNAAM KARTA PURAKH Guru RAM DASS CHITHI VASSEH
Sat Naam, the Great and Supreme True Name of God, the Personification of Creativity, dwells in the Consciousness of Guru Raam Daas. ||1||

SGGS Ji 1404

By meditating on SATNAAM, inside yourself your soul will come to find eternal peace in the Realm Of Truth where God resides: Sach Khand.

SACH KHAND VASAY NIRANKAR
In the Realm Of Truth the Formless Lord resides.
Guru Nanak, SGGS Ji 1

Let me know if you do meditate and your experiences - your life will totally change for the better in unexpected ways. Also please email me if you want to know more about GurPrasadi Naam.
In a sentence, what is SATNAAM? SATNAAM is food for your starving soul, fed to you by the holy person. And finally, if you still are not convinced, then Guru Arjun Dev ji makes it even clearer in Sukhmani Sahib Notice "His Naam is "SAT", the meditator becomes "SAT".
asattapadhee ||
Ashtapadee:
charan sath sath parasanehaar ||
His Lotus Feet are "SAT" , the toucher becomes "SAT".
poojaa sath sath saevadhaar ||
His devotional worship is "SAT", the worshipper becomes "SAT".
dharasan sath sath paekhanehaar ||
His Vision is "SAT", the beholder becomes "SAT".
naam sath sath dhhiaavanehaar ||
His Naam is "SAT", the meditator becomes "SAT".
aap sath sath sabh dhhaaree ||
He is "SAT", "SAT" sustains all.
aapae gun aapae gunakaaree ||
He Himself is virtuous goodness,and He Himself is the Bestower of virtue.
sabadh sath sath prabh bakathaa ||
The Shabad is "SAT", the speaker of God becomes "SAT".
surath sath sath jas sunathaa ||
Make your mind "SAT", the listener to the Praises becomes "SAT".
bujhanehaar ko sath sabh hoe ||
The one who understands this, realises all is "SAT".
naanak sath sath prabh soe ||1||
Nanak: The Lord God is "SAT SAT" ||1||

dust of your feet

sant ka marag dharam ki paudi ko vadhbhagi pai

Tragedy, Disaster, Sadness: Where is God?

God is the Creator of the universe who yearns for us to know Him. That is why we are all here. It is His desire that we rely on and experience His strength, love, justice, holiness and compassion. So He says to all who are willing, "Come to Me."

Unlike us, God knows what will happen tomorrow, next week, next year, the next decade. He says, "I am God, and there is no one like me, declaring the end from the beginning."¹ He knows what will happen in the world. More importantly, He knows what will occur in your life and can be there for you, if you've chosen to include Him in your life. He tells us that He can be "our refuge and strength, an ever-present help in times of trouble."² But we must make a sincere effort to seek Him. He says, "you will seek Me and find Me, when you search for Me with all your heart."³

That doesn't mean that those who know God will escape difficult times. They won't. When a terrorist attack causes suffering and death, those who know God will be involved in that suffering also. But there is a peace and a strength that God's presence gives. One follower of Jesus Christ put it this way: "We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed."⁴ Reality tells us that we will experience problems in life. However, if we go through them while knowing God, we can react to them with a different perspective and with a strength that is not our own. No problem has the capacity to be insurmountable to God. He is bigger than all the problems that can hit us, and we are not left alone to deal with them.

God's Word tells us, "The Lord is good, a refuge in times of trouble. He cares for those who trust in him."⁵ And, "The Lord is near to all who call on him, to all who call on him in truth. He fulfills the desires of those who fear him; he hears their cry and saves them."⁶

Jesus Christ told His followers these comforting words: "Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. But the very hairs of your head are all numbered. Therefore do not fear; you are of more value than many sparrows."⁷ If you truly turn to God, He will care for you as no one else does, and in a way that no one else can.

Tragedy, Disaster, Sadness: Our Free Will

inner strength, reducing stress in the midst of tragedy, fears, disaster, sadness God has created humanity with the ability to choose. This means that we are not forced into a relationship with Him. He allows us to reject Him and to commit other evil acts as well. He could force us to be loving. He could force us to be good. But then what kind of relationship would we have with Him? It would not be a relationship at all, but a forced, absolutely controlled obedience. Instead He gave us the human dignity of free will.

Naturally, we cry from the depths of our souls..."But God, how could You let something of this magnitude happen?"

How would we want God to act? Do we want Him to control the actions of people? In the case of dealing with a terrorist attack, what could possibly be an acceptable number of deaths for God to allow?! Would we feel better if God allowed only the murder of hundreds? Would we rather God allowed only the death of one person? Yet if God would prevent the murder of even one person, there is no longer freedom to choose. People choose to ignore God, to defy God, to go their own way and commit horrible acts against others.

Tragedy, Disaster, Sadness: Our World

This planet is not a safe place. Someone might shoot us. Or we might be hit by a car. Or we might have to jump from a building attacked by terrorists. Or any number of things that might happen to us in this harsh environment called Earth, the place where God's will is not always followed.

Yet, God is not at the mercy of people, but the other way around. We are at His mercy, fortunately. This is God who created the universe with its uncountable stars, simply by speaking the words, "Let there be lights in the expanse of the sky."⁸ This is God who says He "reigns over the nations."⁹ He is unlimited in power and wisdom. Though problems seem insurmountable to us, we have an incredibly capable God who reminds us, "Behold, I am the LORD, the God of all flesh; is anything too hard for Me?"¹⁰ Somehow He is able to maintain the freedom of sinful humans, yet still bring about His will. God clearly says, "My counsel shall stand, and I will accomplish all My purpose."¹¹ And we can draw comfort from that if our lives are submitted to Him. "For God opposes the proud, but gives grace to the humble."¹²

Fears, Tragedy, Disaster: Where Is God Now?

Many of us -- no, all of us -- choose at times to stiff-arm God and His ways. Compared to others, certainly compared to a terrorist, we might consider ourselves to be respectable, loving people. But in the raw honesty of our own hearts, if we were to face God, it would be with the knowledge of our sin. As we begin to address God in prayer, are we not caught short, paused by the sense that God is well aware of our thoughts, actions and self-centeredness? We have...by our lives and actions...distanced ourselves from God. We have often lived like we could run our lives just fine without Him. The Bible says that "We all, like sheep, have gone astray, each of us has turned to his own way."¹³

The consequences? Our sin has separated us from God, and it affects more than this life. The penalty for our sin is death, or eternal separation from God. However, God has provided a way for us to be forgiven and know Him.

Inner Strength Through God's Love

inner strength, reducing stress in the midst of tragedy, fears, disaster, sadness God came to earth to rescue us. "For God so loved the world, that he sent his only Son, that whoever believes in him should not perish, but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him."¹⁴

God knows the pain and suffering we encounter in this world. Jesus left the safety and security of His home, and entered the hard environment we live in. Jesus got tired, knew hunger and thirst, battled accusations from others and was ostracized by family and friends. But Jesus experienced far more than daily hardships. Jesus, the Son of God in human form, willingly took all of our sin on Himself and paid our penalty of death. "In this is love, that he laid down his life for us."¹⁵ He went through torture, dying a slow, humiliating death of suffocation on a cross, so that we could be forgiven.

Jesus told others ahead of time that He would be crucified. He said that three days after His death He would come back to life, proving that He is God. He didn't say He would reincarnate someday. (Who would know if He actually did it?) He said three days after being buried He would show Himself physically alive to those who saw His crucifixion. On that third day, Jesus' tomb was found empty and many people testified to seeing Him alive.

He now offers us eternal life. We don't earn this. It is a gift from God offered to us, which we receive when we ask Him to enter our lives. "The gift of God is eternal life in Christ Jesus."¹⁶ If we repent of our sin and turn back to God, we can have the gift of eternal life through Jesus Christ. It's pretty simple. "God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life."¹⁷ He wants to enter our lives.

Inner Strength Through God's Plan

What about heaven? The Bible says that God has "set eternity in the hearts of men."¹⁸ Maybe that means we know, in our hearts, what a better world would look like. The death of people we love convinces us that there's something very wrong with this life and this world. Somewhere deep down in our souls, we know that there must be a much better place to live, free from heart-wrenching difficulties and pain. To be sure, God does have a better place He offers us. It will be a completely different system in which His will is done all the time. In this world, God will wipe every tear from people's eyes. There will be no more mourning, crying, death or pain.¹⁹ And God, by His Spirit, will dwell in people in such a way that they will never sin again.²⁰

The events of a terrorist attack are horrific enough. Refusing an eternal relationship with God, which Jesus offers you, would be worse. Not just in light of eternal life, but there is no relationship which compares to knowing God in this life. He is our purpose in life, our source of comfort, our wisdom in confusing times, our strength and hope. "Taste and see that the Lord is good; blessed is the man who takes refuge in him."²¹

It has been said by some that God is just a crutch. But it is likely that He is the only reliable one.

Jesus said, "Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid."²² For those who will rely on Jesus during their lives, He says it is like building your life on a Rock. Whatever crises attack you in this life, He can keep you strong.

Inner Strength Through God's Son

inner strength, reducing stress in the midst of tragedy, fears, disaster, sadness You can receive Jesus into your life right now. "To all who received Him, to those who believed in His name, He gave the right to become children of God."²³ It is through Jesus Christ that we can come back to God. Jesus said, "I am the way, and the truth, and the life; no one comes to the Father, but through Me."²⁴ Jesus offered, "Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him."²⁵

Right now you can ask God to enter your life. You can do this through prayer. Prayer means talking honestly with God. At this moment you can call out to God by telling Him something like this in sincerity:

"God, I have turned away from You in my heart, but I want to change that. I want to know You. I want to receive Jesus Christ and His forgiveness into my life. I don't want to be separated from You anymore. Be the God of my life from this day onward. Thank you God."

Have you just now sincerely asked God into your life? If you have, you have a lot to look forward to. God promises to make your present life one of greater satisfaction through knowing Him.²⁶ Where is God? He promises to make His home in you.²⁷ And He gives you eternal life.²⁸

No matter what happens in the world around you, God can be there for you. Though people do not follow God's ways, God is able to take horrible circumstances and bring about His plan anyway. God is ultimately in control over world events. If you are God's, then you can rest on the promise that, "All things work together for good for those who love God and are called according to His purpose."²⁹

Jesus Christ said, "My peace I give to you; not as the world gives, do I give to you. Let not your heart be troubled. In the world you have tribulation, but take courage; I have overcome the world."³⁰ He promises never to fail us or forsake us.³¹

To grow in your knowledge of God and His will for your life, read the sections Matthew, Mark, Luke, and John in the Bible.

There were once two boys who both used to visit a statue of Shiv Ji which was near their village. The first boy used to visit Shiv Ji’s statue to pray and seek their blessings whereas the second boy would visit Shiv Ji’s statue to hurl stones at it. Although the first boy used to come earlier in the day the second boy used to spend just as much time with Shiv Ji’s statue. Unlike the first boy the second boy had to come under the cover of darkness as to throw stones at Shiv Ji’s statue was a great sin which would be severely punished if anyone caught the boy in the act.

One day as the first boy was about to set off to visit the statue it started to rain very heavily. The boy looked outside his window and decided to wait until the rain had stopped. As soon as the rain eased up the boy set foot outside but was called back by his mother who told him that diner was ready. The boy thought for a while and then decided that he would go and visit the statue after he had finished eating. When the boy finished eating, he quickly got up and went outside. As he was walking towards the statue his father who was coming back from work caught hold of him and told him to go back to the house as it was now very dark. The boy protested but in the end did what his father asked him to do.

As all this was happening the clouds opened up again and rain began to fall to the earth once more. The second boy who was at home picked up some stones and headed towards the statue. Although the boy could hear his mother he ignored her as he thought that he could eat his food after he had thrown the stones at Shiv Ji’s statue. On the way to the statue the boy met many people who told him to come into their homes so that he wouldn’t get wet and catch a cold. Despite their pleas the boy ignored them and continued on his way.

When he reached Shiv Ji’s statue he started throwing stones in the usual way. The second boy was the only person who visited Shiv Ji’s statue that day.

Shiv Ji pleased with the dedication of the boy took the form of an old man and appeared before him. The old man said, “What do you want from this world son? Is there anything that I can give you?”

The boy looked at the old man and started laughing. He then said, “Can you really give me anything?”

The old man nodded his head. The boy still laughing said, “Ok, give me big horns.”

As soon as the boy said this horns began to grow from his head. When he returned to the village people began to hurl stones at him and eventually after being hit many times he died.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Once a beggar, who was inflicted with leprosy heard about the greatness of Dhan Guru Nanak Dev Ji Maharaj and his beloved Sikh, Sant Baba Harnaam Singh Ji. The beggar slowly made his way to where Sant Ji was staying and asked Sant Ji’s students if he could meet Sant Ji. The students took the beggar to Sant Ji. After bowing before the King of this world and the next, Dhan Dhan Satguru Sri Guru Granth Sahib Ji Maharaj the beggar exchanged greetings with Sant Ji. He then said, “Oh Saint of saints, beloved of Guru Nanak, light of Akaal Purakh I have heard of thousands of people being healed by your holy sight. Please be merciful and shower this cripple with your grace.”

Sant Ji looked at the beggar and said, “You are wrong. I am a mere mortal who has no such powers. If you want to be healed then Gurbani and only Gurbani can do this such is the power of the house of Dhan Guru Nanak Dev Ji Maharaj.”

Sant Ji then told his students to take the beggar to the sarovaar and help him take a bath. He then requested them to wrap the beggar in a white sheet and to bring him into Darbar Sahib.

When the beggar was brought back Sant Ji and his students did an ardas before reciting Sri Sukhmani Sahib Ji thirteen times. It took almost 15 hours to complete the thirteen recitations. After the recital was complete Sant Ji did another ardas in front of Dhan Guru Granth Sahib Ji Maharaj. At the conclusion of this ardas Sant Ji himself removed the white sheet, which the beggar was covered in to reveal a completed cured individual.

Sant Ji then said, “Dhan Dhan Satguru Sri Guru Arjan Dev Ji Maharaj’s holy feet have cured you through his bani, Sri Sukhmani Sahib Ji. Contemplate on the name of Akaal Purakh and live a honest and truthful life.”

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

The following story is from Katha by Giani Avtar Singh Ji - Badni Kalan Wale. Giani Avtar Singh Ji is the grandson of Sant Giani Gurbachan Singh Ji Khalsa Bhindranwale. The katha is entitled "Sikhi di Rehit," it can be found on gurmatveechar.com

About 20 years ago, a family in India was blessed to have a Sri Akhand Paath Sahib of Guru Granth Sahib Ji Maharaj at their house. Giani Avtar Singh Ji attended the Sri Akhand Paath Sahib. The Paathi Singhs recited the Paath with complete Maryada.

The reason for the Akhand Paath was that a young man (youth) in the family had recently died. After his death, the soul of the young man was wandering and eventually the soul possessed his brother. After entering into his brother's body, the soul spoke and requested that the family should do a Sri Akhad Paath Sahib for him.

Giani Ji in his katha says that through this sakhi, we will understand the importance of Gurbani and also the importance, need and greatness of the Sikh identity given to us by Guru Gobind Singh Ji Maharaj.

After the soul requested that an Akhand Paath be done for him, the family members went to a few places to seek help in performing the Sri Akhand Paath Sahib. Eventually, the family came to Giani Avtar Singh Ji and asked him for help. They requested full tyaar par tyaar Singhs (always ready, spiritually elevated Khalsa Singhs) to do the seva of the Akhand Paath Sahib.

Giani Avtar Singh Ji discussed this with some Gurmukh Singhs and they agreed, then they began the Akhand Paath seva. Giani Avtar Singh Ji mentions that he was present at the Bhog (completion) of the Sri Akhand Paath Sahib. That day, the brother of the dead young man was present there too. It is assumed in the Katha, that the soul of the dead young man would enter and leave the body of his brother from time to time.

The family then prepared some food for Giani Avtar Singh Ji and the Singhs. The brother of the dead man was sitting there too. Other family members were present. Then suddenly, the brother began to feel dizzy and was unaware of his surroundings, he then closed his eyes. The family knew exactly what was going on. The family told Giani Avtar Singh Ji that the soul of the dead man is entering into his brother's body now.

Giani Ji says that after hearing this, he was carefully paying attention to see if they were just pretending or not. Then, while speaking to the brother who was possessed, Giani Ji asked, "What is your name?"

Then Giani Ji asked, "What was the purpose of you coming back if you had already died?"

Then the soul spoke and said "I wasn't supposed to die yet, I still had some years left in my life. What happened was, I became unconscious after being electrocuted. Then my family members put milk into my mouth (thinking it might help). I had no idea what was going on. Due to my family pouring milk into my body, I died, because after a person is electrocuted, water/liquid should not be given to that person."

Giani Ji continued speaking with the soul, and then an important question was asked, "After dying, where did you go?"

Giani then pauses the story for a moment, mentioning that only the souls who have died can tell us these things (about the after life). People like us who are still living don't have the knowledge on these matters.

Continuing on, Giani Ji mentions that the soul replied, "I was taken to a very bad place, hell."

"They took me there (Jamdoots - Angels of Death) and I was very miserable and grieving in pain, just by being there."

Giani Ji then asks, "How did you get released from there?"

Soul replied, "One day, the head person (Dharam Raja) came there to inspect and see what was going on." Giani Ji then explains, that whatever body the soul was in before death, those same qualities are then carried on to the after life. The soul mentioned, that he was kesdhari (kept uncut hair) before his death.

Soul continues saying, "When the head person saw that I was kesdhari, he ordered that I be taken out of hell. Then the head person asked me if I have ever done Paath (Sikh prayers). I replied that I only used to do Paath of Jap Ji Sahib before my death, but not other Gurbani prayers and I have never let scissors touch my hair. Then the head person told me that because of these 2 things: not cutting your hair and doing Jap Ji Sahib Paath, you will be released from hell. If you hadn't done these good deeds, you would've been in hell for ages, who knows how long!"

The soul continues on saying, "I then remembered the sakhi when Guru Gobind Singh Ji Maharaj was explaining to a Sikh named Bhai Dhana Ji, that if a Sikh who has never cut his hair enters into hell, I will pull him out of hell by the hair on his head."

Giani Ji explains that the soul was freed from hell because he had never cut his hair and also he had done Paath of Sri Jap Ji Sahib. This is what caused the soul to enter his brother's body, in order to relay the message to his family, to request that an Akhand Paath Sahib be done for him.

Gurbani's power is limitless. It helps us here and in the after life. Even souls that have already died are thirsting for Gurbani and its power.

Dhan Dhan SatGuru Gobind Singh Ji Maharaj.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Sant Baba Kartar Singh Ji Bhindranwale the 13th Jathedhar of Guru Ji’s Taksal was a puran Brahmgyani. When they were returning home the car Sant Ji was travelling in was involved in an accident. When Mahapursh was found he was very badly hurt. But this saint of Akaal Purakh didn’t cry out in pain or worry about his own body the only thing he was concerned about was his kakkars. That was the only thing Mahapursh kept asking about.

Due to his injuries Sant Ji was taken to the Christian Medical College in Ludhiana. This hospital is run by Christians and most of the doctors who work there are from outside Punjab.

Anyways when Mahapursh was brought into the hospital George, one of the workers I spoke to said everyone could tell that a saint had come. Mahapursh was on everyone’s mind and all the staff would talk amongst themselves about Sant Ji. With Mahapursh there were about 30-40 singhs, Sant Jarnail Singh Ji was one of those Singhs. Sant Jarnail Singh Ji used to do a lot of seva for Mahapursh and George remembers Sant Ji, Mahapursh and the rest of the Singhs with great love.

Many patients who were in the hospital were Sikhs and when they found out that Sant Kartar Singh Ji was in the hospital they went to go and see him. Being blessed with the darshan of Mahapursh was enough to cure some of these patients as in Mahapursh’s room Gurbani was being recited 24 hours a day.

One of the senior surgeons in the hospital was in charge of Sant Ji’s care. When he examined Mahapursh he could feel an intense energy, which was very difficult to put into words. This surgeon began to think of Jesus Christ and began to see Sant Kartar Singh Ji in the same light as Christ.

The surgeon told Mahapursh that he was very badly hurt and that they would have to perform a very big operation which would involve shaving his kesh to save his life. Mahapursh looked at the surgeon and said, “Cut my head off but never even think about cutting this Kesh which Satguru Sri Guru Gobind Singh Ji Maharaj has blessed me with.” The surgeon was not surprised by Sant Ji response as he knew that Mahapursh was a man of God who didn’t fear death but feared disappointed his father Satguru Sri Guru Gobind Singh Ji Maharaj.

The surgeon then promised to do whatever he could to keep Sant Ji comfortable. To which Mahapursh replied, “In this room the bani of Akaal Purakh is resounding. This is all I need.”

To be continued.

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

After this, one from amongst the five beloved ones should explain to the initiates the discipline of the order :

* Today you are reborn in the true Guru's household, ending the cycle of migration, and joined the Khalsa Panth (order).

* Your spiritual father is now Guru Gobind Singh Sahib and the spiritual mother, Mata Sahib Kaur ji.

* Your place of birth is Kesgarh Sahib and your native place is Anandpur Sahib.

* You, being the sons of one father, are, inter-se yourselves and other Amritdhari Sikhs, spiritual brothers.

* You have become the pure Khalsa, having renounced your previous lineage, professional background, calling (occupation), beliefs, that is, having given up all connections with your caste, descent, birth, country, religion, etc..

* You are to worship none except the One Timeless Being (Waheguru) no god, goddess, incarnation or prophet.

* You are not to think of anyone except the Ten Gurus and anything except their gospel as your saviour.

* You are supposed to know Gurmukhi (Punjabi alphabet). (If you do not, you must learn it).

* And recite, or listen in to the recitation of, the under mentioned scriptural compositions, the daily repetition of which is ordained, every day : (1) The Japuji Sahib, (2) The Jaap Sahib, (3) The Ten Sawayyas (Quartrains), beginning "sarawag sudh", (4) The Sodar Rahiras and the Sohila. Besides, you should read from or listen in to the recitation from the Guru Granth Sahib .

Have, on your person, all the time, the five K's :

I. The Keshas (unshorn hair),
II. The Kirpan {sheathed sword} (The length of the sword to be worn is not prescribed.,
III. The Kachhehra (The Kachhehra (drawers like garment) may be made from any cloth, but its legs should not reach down to below the shins.),
IV. The Kanga (comb),
V. The Karha {steel bracelet} (The Karha should be of pure steel.)

The undermentioned four transgressions (tabooed practices) must be avoided

1. Dishonouring the hair;
2. Eating the meat of an animal slaughtered the Muslim way;
3. Cohabiting with a person other than one's spouse;
4. Using tobacco.

In the event of the commission of any of these transgressions, the transgressor must get Amrit again. If a transgression is committed unintentionally and unknowingly, the transgressor shall not be liable to punishment. You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes. You must ever be ready for the service of the Panth and of the Gurdwaras (Sikh places of worship). You must tender one tenth (Daswand) of your earnings to the Guru. In short, you must act the Guru's way in all spheres of activity.You must remain fully aligned to the Khalsa brotherhood in accordance with the principles of the Khalsa faith. If you commit transgression of the Khalsa discipline, you must present yourself before the congregation and beg pardon, accepting whatever punishment is awarded. You must also resolve to remain watchful against defaults in the future.

q The following individuals shall be liable to chastisement involving automatic boycott:

1. Anyone maintaining relations or communion with elements antagonistic to the Panth including the minas (reprobates), the masands (agents once accredited to local Sikh communities as Guru's representatives, since discredited for their faults and aberrations), followers of Dhirmal or Ram Rai, et. al., or users of tobacco or killers of female infants

2. One who eats/drinks Left-overs of the non-Amritdhari or the fallen Sikhs;

3. One who dyes his beard;

4. One who gives off son or daughter in matrimony for a price or reward;
5. Users of intoxicants (hemp, opium, liquor, narcotics, cocaine, etc.);
6. One holding, or being a party to, ceremonies or practices contrary to the Guru's way;
7. One who defaults in the maintenance of Sikh discipline.
r. After this sermon, one from among the five beloved ones should perform the Ardas.
s. Thereafter, the Sikh sitting in attendance of the Guru Granth Sahib should take the Hukam. If anyone from amongst those who have received the Khande di Pahul had not earlier been named in accordance with the Sikh Naming Ceremony, he should renounce his previous name and be given a new name beginning with first letter of the Hukam now taken.
t. And finally, the Karhah Prashad should be distributed. All the newly launched Sikh men and women should eat the Karhah Prashad together off the same bowl.

Where is God? In today's world, it's easy for us to think that we suffer alone. But if you have wondered where God is, so has someone else. Now that you know who He is and where He is, you can help someone else know where God is, too.

Near the end of the Gospel of John, just before He was crucified, Jesus told His disciples about a comforter He would send, to remind them of all the things He had taught. That comforter, the Holy Spirit of God, came at Pentecost, just a short time after Jesus ascended into heaven. In the first chapter of Acts we read about that event as His disciples were filled with His Spirit and began declaring the Gospel message.

What this means for you and me is that once we confess our sins, receive God's forgiveness and accept the gift of salvation through Christ, we can know the presence of that Comforter, too. With His Holy Spirit living in us, His nature gradually overtakes our own. As that happens, others will begin to discover where God is by knowing you.

Where is God? There's a popular song that says God is watching from a distance. Or you may have heard Him referred to as a higher power, the man upstairs or a divine imminence. But the Bible tells us He is a person, and that He is near. James, a man history records as the brother of Jesus, tells us that if we draw near to God, He draws near to us (James 4:8). What more could we ask? Does that give you a picture of being cuddled? It should - God longs to cuddle you in His arms.

Have you believed God is waiting to judge you? The Bible says He longs to forgive you. Over and over throughout the pages of Scripture, we read of His longsuffering nature. From Genesis through Revelation, we see a consistent picture of a God who continues to offer forgiveness, up to the very end of time. He is not willing that any should perish, the Bible says, but that all should be saved. The reason He sent Jesus into the world is so that we could all be saved! (John 3:17). Religions teach us we need to earn God's favor. The Bible tells us God's favor is a gift. All He is waiting for is for us to admit our need. Once we confess our sin, His forgiveness is ours. (1 John 1:9)

Where is God? If this question still needs to be settled in your mind, consider the evidence for God in His creation. Genesis 1:1 says, In the beginning God created the heavens and the earth. Do you believe it? Look around at the evidence. Psalm 19:1-2 tells us: The heavens declare the glory of God; And the firmament shows His handiwork. Day unto day utters speech, And night unto night reveals knowledge. God wants us to know He exists. Where is God? We see Him in what He has created.

Do you believe that God wants you to see Him? The Bible says He does. He reveals Himself to us. Psalm 98:2 says, The Lord has made known His salvation; His righteousness He has revealed in the sight of the nations.

God reveals Himself to us through His creation (see Romans 1:20) and through His Word: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness (2 Timothy 3:16).

Finally, God desires us to know Him so much that He took on the form of a man, in the person of His Son Jesus Christ. Consider these words from Paul in Philippians 2:6-8: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

John, another apostle, helps us understand that Jesus is the same God who created the universe when he says In John 1: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men… And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

We can see God in what He has created; we can see Him when we read His Word; we can see Him in the person and character of Jesus Christ. Jesus came to help us understand God, and to assure us that God understands us. John goes on to say: No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18). Jesus declares His existence and further reveals the truth about God.

Where is God? Have you ever asked that question? Most of us have at one time or another. Its answer has more to do with His presence in our lives than with belief in His existence. We want to know -- where is God when I hurt, or where is God when something goes desperately wrong in my life? Our conclusions depend on what we rely on as a benchmark for truth in our lives.

Do you believe the Bible is true, and that it is what it claims to be? If you do, then you recognize that it is the very Word of God. What a great place to begin looking for His presence.

Guru Nanak had given all his Spiritual, Religious, Scientific, Political and Philosophical sermons to people professing different faiths and segments of society and those following various religious orders in his 965 Gurbani Shabads or compositions. In addition he had collected 784 compositions of 15 Bhagats and Saints from all over the country and had given this treasure of his revealed Gurbani collection to Guru Angad Dev Ji when he installed him as the second Nanak. Bhai Gurdas in his Vaars as well as Satta and Balwand in their Vaar, which is included in the Guru Granth Sahib, proclaimed that Guru Nanak just changed his body. Guru Nanak could have compiled the Gurbani Treasure in the form of a "Granth" or "Pothi" if his intention had been only to give a new method of "Bhakti" or constant remembrance of the Lord leading to personal salvation. Neither Guru Angad Dev Ji nor any of the other 8 Nanaks gave any fresh or new idea in their Bani or proclamation. They just further repeated the same thoughts in different phraseology because in fact they were all Nanaks. Guru Nanak had the distinction that he was recording himself all the thoughts that were being revealed to him. No other Saint or Bhagat had done so. Their followers had recorded their sermons in more than one version and sometimes they recorded the same after the demise of the savant. When we draw our attention to the ages when the various other Nanaks occupied the spiritual cum temporal throne then we notice that Guru Arjan Dev was installed Guru by his predecessor at the age of 18, Guru Hargobind was installed at the age of 11, Hari Rai at the age of 14 years, Guru Harikrishan Ji at the age of 5 years and Guru Gobind Singh at the age of 9 years. We can easily conclude that "The Light of the Lord Himself" which entered Guru Nanak was passed on to the young Gurus who could act like Guru Nanak and thus it was the Light, which was acting in all. Bhai Gurdas is very clear:

Vaar 1, Pauri 45 (6, 7, 8)

Joti jot milaikai satigur Nanak roop vatiaia. Lakhi na koi sakai aacharjai aacharaj dikhaia. Kaia palatt saroop banaia.

Guru Nanak transformed himself and thus changed into a different personality. This mystery is incomprehensible for any body and awe-inspiring (Nanak) accomplished a wonderful task. He (Nanak) converted his body into a new form.

Vaar 24 Pauri 25 (1, 2, 3)

Nirankaru Nanak Deu Nirankari aakar banaia guru Angadu gur ang te gangahu jaanh tarang uthaia Amar Das guru Angdahu joli saroop chalat vartaia.

The formless Lord who is beyond all forms assumed the form of Guru Nanak Dev (in a metaphoric sense). In turn, he (Guru Nanak) created Angad "from his limbs" as the waves are created in the river Ganga. From Guru Angad came Guru Amar Das and all saw the miracle of transference of the Light.

We can easily conclude that Guru Nanak assumed nine other forms to complete the special task assigned to him.

THREE PHASES OF THE KHALSA

1. Formation of a Unitary Panth 1469-1708 (239 years) To organise a Unique Panth or Army of Akal Purukh seems to have been the mandate of Nanak. Sikhi is not just another religion with its special rituals being: - Kirtan, Kirtan Darbars, reading of Guru Granth Sahib on 7 days or rapid continuous reading over 48 hours (Akhandpath), Katha or discourse on Gurbani and Langars being the other prominent attributes. We become thoughtful and are in a contemplative mood when the Raagis sing: "Meri Meri Kartey Janam Gaio" meaning that Man! You have wasted your life muttering Mine, Mine. This Shabad is usually sung at the Bhog Ceremony of a dear departed soul. The meanings do not touch us because we all have become totally self-centered, always counting our wealth and remaining in quest for more acquisitions. We, the Sikhs have totally forgotten and have ignored completely the objective of Guru Nanak. Guru Nanak was aiming in bringing the whole humanity on the righteous path. Guru Nanak had commenced his task by singing his thoughts and addressing the people of South and South West Asia. He had initiated a movement to establish a gentle rule, which would uplift the downtrodden and poor of the land. The Tenth Nanak passed on this mandate to us.

We did not pay much attention to the two important edicts and traditions given to us by the Guru Gobind Singh Ji. Guru Sahib in 1699, at the time of commencing the Institution of distinctive Khalsa, had declared that the Sanstha (institution) of Masands is hereby abolished for all time to come. Guru Sahib had stated that these Masands had become totally corrupt even in the Guru period. Not only they misappropriated funds meant for the Guru, they browbeat the Sikhs. In addition to Masands Guru Gobind Singh Ji, turned out from the Panth Minas, Ram Raiyas, and Dhirmalias, all those who had been trying to set up Sikhi of their own. Thus Guru Gobind Singh consolidated one Central mainstream or Panth of the Khalsa and stated that henceforth the Daswandh or tithe be handed over directly to the Guru. It clearly meant that after him, the Daswandh, the compulsory levy instituted by Guru Arjan Dev Ji, was to be deposited in the Central Treasury of the Panth. The intellectuals did not apply their mind to this edict and this has been the sole cause of the chaotic condition of the Panth now. Literally thousands of Masands in the form of Babas and others are collecting funds for their personal benefit.

Secondly, in 1708, he had clearly shown to us the model of future Panthic Leadership when he had appointed Banda Singh Bahadar as the Commander of the Khalsa and provided him with five chosen Gursikhs to guide him throughout on the Path of Gurmat. This model of collective Panthic leadership has yet to be instituted.

2. Second Phase of Khalsa 1708-1947 (239 years) Sustenance of the Khalsa Upto the time of Nawab Kapur Singh Panth had a single central treasury and one polity. After the demise of Kapur Singh and Ahmed Shah Abdali, the Misl Sardars commenced fighting amongst themselves. During these 239 years Panth had two golden periods:

1799-1839: These 40 years of Sarkar Khalsa was a unique peaceful Kingdom of its times in the whole world. There were no rebellions and no body was given death sentence when even in England death sentence was awarded for minor crimes. Our Gurus indicated forcefully to us that every Raj within boundaries becomes corrupt and showed it to us that such a remarkable Raj came to an inglorious end within 10 years.

1920-1925: During these 5 years Panth acted as one unit and hundreds sacrificed themselves for freeing the Gurdwaras from the control of Mahants. Panjabi Muslims and Govt. of India were alarmed that if they do not check this movement, it would lead to Khalsa Raj. Govt of India brought out a well thought out Gurdwara Act for handing over of important historical Gurdwaras of Punjab to an elected body of Sikhs for which the Government of Punjab would incur all expenses for all times. During 1920, the Panth had shown exemplary unity when they had nominated by unanimous consent 170 members to constitute the Shrimoni Gurdwara Prabhandhak Committee. As soon as the Gurdwara Act was passed, Sikhs got divided into 3 factions and in the very first election to SGPC in 1926, Sikhs used every possible corrupt practise to gain control of SGPC. The intellectuals did not give any lead to the Panth at this critical movement but instead also got themselves attached to various factions of religious and political leaders.

End of Panthic Ideology:

Our Gurus had created a single Panth but after 1925 the Sikhs joined other political parties for personal promotion. In 1946 Sikhs joined Congress in large numbers and fought elections on its ticket. The lure of travelling in the Ministerial car with National Flag on it (Jhandi wali car) had a great attraction for the Sikh politicians. Several of them joined the Congress to get a march above their rivals in the Akali Dal. This was also a quick way to amass money. Sikh intellectuals were not only mute spectators but were running after the various factions of Sikh politicians and forgot the entity of Guru Panth. The degradation of the Panth was demonstrated at the recently held 4 political conferences at the Chhapar Mela on 2-9-2001. The Sikhs vied with one another to show the political strength of their faction and brought their followers from all over Panjab to downgrade their rivals. These conferences were held at the "Gugga Marhi Mandir". Only Sikhs spoke from the stages of Akali Dal, Congress, Panthic Morcha and Lok Bhalai Party. Regression of Sikh Ideology was further demonstrated when the Sikhs organized the annual Urs of Pir Manawala and Baba Miran Shah on 7th September 2001. Panjabi Tribune of 8th September 2001 published photographs and mentioned 26 Sikh names among the organizers who had offered ceremonial Chadars over the graves and distributed special Choorma. The paper also published the lines of the degrading songs sung by Sikh boys and girls on this occasion. No group or body of intellectuals or even Akal Takhat criticized these unsikh practices on both these occasions. This is height of Panthic decadence.

3. Third Phase of Khalsa: Khalsa to rescue the world (1947 onwards):

We must accept that the "Embodiment of the Spirit of the Lord Himself was called Guru Nanak – Jot Roop Her Aaap Guru Nanak Kahaiyo" and this Light of the Lord had come here for a purpose. Khalsa had been formed at the behest of the Akal Purukh to save the world from annihilation. It was for this purpose that Akal Purukh did not desire us to be confined to a small state and hence no Sikh State was created in 1947. Subsequently the Sikhs started moving out of Punjab in large numbers and events of 1984 lead to world vide Diaspora of Sikhs. Guru Nanak had commenced his journey to bring the humanity on the path of righteousness "Charhiya Sodhan Dharat Lukai". It is for furtherance of this task that the Khalsa has spread to all over the world. Only the ideology of Guru Granth Sahib can control the Explosive situation and impending anarchy which has become manifest after Sept. 11, 2001.

Let the Khalsa put its own house in order to face this task. Three steps are urgently required and all well meaning Sikh intellectuals should commence a movement from every forum:

Organisation of a Central Treasury of the Panth.

Organisation of Central Leadership of the Panth, which is acceptable to all 20 million Sikhs.

Organisation of a single Khalsa Polity in all countries of the world to project the ideology of Guru Granth Sahib.

Once we achieve the 3 objectives outlined above then we would be able to spearhead the movement of sanity in the world. We have to end all ethnic differences and uplift the downtrodden masses in all countries. We have to forcefully project the ideology of "Koi Boley Ram Ram Koi Khudaiye". Let us dispense with mery mery (mine, mine) give up personal self-promotion all the time. Part with Bank balances for the Guru's task.

Propagate the ideology of Guru Granth Sahib by publishing Gurbani in different languages and scripts of the world. We have to commence a worldwide movement for distribution of Gurbani Booklets amongst the intellectuals in all countries.

01 Meethey tere bol - Bhai Gurmeet Singh Shaant.mp3

02 Saajna sant aao mere - Bhai Gurmeet Singh Shaant.mp3

03 Maai moro pritam - Bhai Gurmeet Singh Shaant.mp3

04 Jo jan leh khasam ka naao - Bhai Gurmeet Singh Shaant.mp3

05 Thaakur tujh bin - Bhai Gurmeet Singh Shaant.mp3

06 Jap man satnam sada satnam - Bhai Gurmeet Singh Shaant.mp3

Simran - Bhai_TejinderPal_Toronto.mp3

Simran - Bhai Harjinder ji and Bhai Anoop Singh .mp3

Simran - Bhai Apardeep Singh 3.mp3

Simran - Bhai Jasbir Singh Ji NEW.mp3

Simran - Bhai Ravinder Singh (Delhi).mp3

Simran - Bhai Satvinder Singh.mp3

Simran - Crazy!.mp3

Simran - GRRRRRRRU extended version.mp3

Simran - GRRUUUU extended version.mp3

Simran - Guitar-BibiDeepKaurJi.mp3

Simran - Ik Oang Kaar.mp3

Simran - Satnam Siri Vaheguru.mp3

Simran - Slow with tune.mp3

Simran - seal simran.mp3

Simran HC - Binderpal Kaur Simran.mp3

simran manpreetsingh manchester.mp3

The Sikh Gurus had an extraordinary influence on the various strata of society. They provided vital leadership to the down-trodden and suppressed people. Their contribution in spiritual, moral, social, economic, cultural and political fields was striking and remarkable. They placed simple but high ideals before the people at a time when superstition, fanaticism and despair reigned supreme everywhere. They removed false beliefs and fear from the minds of men and women and held out before them the prospects of hope, confidence, peace and salvation.

During the Guru period there were only two religions in the PanjabHinduism and Islam. Buddhism had disappeared long ago. Only a few followers of Jainism could be seen in Haryana. The rulers of the country were Muslims and Hindus were the subject people. Deep hatred and bitter antagonism existed between the two religions. The Hindus suffered from triple oppression-by foreign rulers, by invaders, and by alien settlers. The Hindus and Muslims were completely separated from each other-religiously, socially, economically, culturally and politically.

1. IMPACT ON RELIGIOUS THOUGHT

(a) Reformation of Hindu society

Nanak's religion was for all. He wanted to root out the hatred existing between the rulers and the ruled. As the Muslims persecuted Hindus on account of idolatry and caste system, Nanak preached against both these institutions. He declared there was only one God, and all human beings were His children. Thus he preached the principle of fatherhood of God and brotherhood of man. The Gurus addressed their followers as Bhai, Bhai Mardana, Bhai-Bala, Bhai Budha, Bhai Lahna. Guru Tegh Bahadur, while writing to a sangat, mentioned every member by name even when the number was 50, 60 or 70, calling every male member Bhai and every woman as Bebe.

The Gurus asserted it did not matter if God was called Allah or Khuda by Muslims, and Ram or Parmeshwar by Hindus. Father, daddy and papa meant the same person. The real test lay not in belief but in action. Both Quran and Puran taught love of humanity. He emphasized that in the eyes of God there was no person high or low superior or inferior, big or small, rich or poor. Nanak admitted lower caste Hindus along with men of upper classes in his congregations. He preached in Panjabi, the language of the common people, in witty prose and pithy poetry. He insisted on singing sacred songs or hymns in the sincerest devotion and love for God. The spirit of self-surrender to the Lord and exercising no will of one's own was prescribed for all seekers of peace of mind. All useless formalities and rituals were completely discarded. He roamed all over the country preaching to the people at village well, under a shady tree where people rested in the afternoon, at fairs and festivals, at places of pilgrimage, and on occasions of marriages and mournings.

Nanak stimulated the people to get rid of priesthood, polytheism and caste system. He offered consolation by preaching that their misfortunes were due to their misdeeds in the past life, and assured them that a good life would bring them salvation hereafter.

(b) Fraternity with Muslims

The Sikh Gurus attempted to remove bitterness prevailing between Hinduism and Islam both by precept and practice. Guru Nanak's life-companion was Mardana. He died at Baghdad and the Guru performed his obsequies with his own hands, and erected a memorial over his grave. Then Mardana's son Shahzada was employed to sing holy songs. Guru Angad recruited Satta and Balwand, two Muslim minstrels, to sing sacred hymns at the time of worship. Guru Arjan got the foundation-stone of Hari Mandar laid at Amritsar by the celebrated Muslim saint, Mian Mir of Lahore. He included in the Adi Granth, the holy scripture of Sikhism, hymns of Muslim saints and minstrels as follows:

Kabir 541, Farid 134, Mardana 3, Satta and Balwand who sang jointly 3.

Guru Hargobind employed in his service a large number of Pathans under command of Paindab Khan. Pir Budhu Shah of Sadhaura gave to Guru Gobind Singh 700 of his disciples in command of his four sons, two of whom were killed in the battle of Bhangani in 1688. In the battle of Anandpur in 1702 Mir Beg and Mamun Khan commanded Guru's forces. Again at the same place in 1704 General Sayyid Beg did not like to fight an unholy war against the Guru and went over to his side. Nabi Khan and Ghani Khan of Machhiwara helped Guru Gobind Singh in escaping towards Malwa desert. Qazi Pir Muhammad saved Guru's life by falsely declaring that he was a Muslim saint known to him. Rae Kalha, a Muslim chief of Raekot entertained him generously during the flight. Thus it is clear Gurus reduced communal tension in thePanjab.

(c) Salvation through repetition of God's Name

God of the Sikh Gurus is nirgun or absolute as well as sagun or personal.

As absolute, He is present in everything and everywhere. As personal, He listens to one's grievances and helps him:

"He lives in everything. He dwells in every heart. Yet he is no blended with anything. He is separate."¹

Salvation could be obtained by one and all by constantly and attentively repeating the Name of God. Guru Ram Das said:

"Let anybody repeat Han Mantra worthy to be repeated, be he a Kshatriya, a Brahman, a Shudra or a Vaish."

Guru Arjan declared: "Through one Name all will be saved-the Kshatriya, the Brahman, the Shudra and the Vaish."³

The mode of the worship of the Sikhs consists in singing hymns from the Adi Granth to the accompaniment of musical instruments. This manner of worship has remained unchanged through centuries. Sujan Rae Bhandari of Batala, a contemporary of Guru Gobind Singh, wrote in 1697:

"The mode of,worship of this sect is to recite hymns composed by their Gurus and sing them softly and sweetly in a fascinating manner."⁴

(d) congregations

Hinduism was based on individualism. It did not develop spirit of unity. It was for this reason that Muslim invaders easily overpowered 14indu armies, which had no unified command. The Bhakti leaders insisted on congregational system. The Sikh Gurus adopted the same practice.

Sangats or congregations were religious assemblies. Every Sjkhman, woman and child was a member of one sangat or the other. The sangats served as a link between the common people and the Gurus. Guru Nanak established a dharamsal or a Sikh place of worship wherever he went.'

Guru Angad maintained the purity of the sangat by declining to associate Udasis with the Sikhs. Guru Amar Das organised them into twenty~two dioceses under Sangatias. Their status was raised by Guru Arjan to that of Masands. In the Sangat all the four castes were blended like the betel leaf, Bhai Gurdas said:

Char varan satsang Gurmukh melya

Jdn tambol rang Gurmukh chelya.²

Guru Hargobind introduced congregational prayers. Mohsin Fani says when a Sikh desired for something, he would request the sangat to pray for him. Even the Guru himself asked the Sikh congregation (Sangat or Anjuman-e-Sikhan) to pray for him.³

2. IMPACT ON SOCIAL LIFE

(a) Caste system

The Hindu society was based on caste and was divided into countless water tight compartments. Hinduism consisted of four castes. About one-third of the total number included Shudras. The three-upper classes considered Shudras inferior. They were required to perform menial jobs for them. Men were considered high and low on account of their birth and not according to their deeds. Equality of human beings was a dream. The Gurus preached that a man's love of God should be the criterion to judge whether be was good or bad, high or low. As the caste system was not based on divine love, they condemned it. They aimed at creating a casteless and classless society. Guru Ram Das stated:

"There are four castes-Brahmans, Kshatriyas, Shudras and Vaishasand there are four Ashrams. Of all these the foremost is one which meditates on the Lord. As a castor tree growing near a sandalwood tree absorbs its perfume, so does a degraded person become acceptable by attending religious congregations. The highest and purest of all is he whose mind dwells in the Lord. Nanak! I wash the feet of that devotee of God who serves the low castes."

Guru Arjan gave four gates to Han Mandar at Amritsar indicating that the Sikh temples were open to all the four castes.

Bhai Gurdas, the scribe of the Adi Granth, testifies to the effect produced by the Guru's teachings on caste system:

Char varan ik varan hoe, Gur Sikh waryan Gurmukh gote.

[All four castes have become one. All disciples of the Guru belong to the Gurmukh caste.']

(b) The Langar

The Sikh Gurus denounced the practice of dining within a square (chauka) in the kitchen by the three upper castes. It developed spirit of exclusiveness and isolation which could not make the people a nation. Guru Nanak started the langar system which was rigidly enforced by his successors. All the visitors belonging to any caste had to dine in the community mess or langar. There a Brabman sat by the side of a barber or washerman, and ate the same food prepared and served even by Shudras. This led to the amalgamation of all the castes into one class.

(c) The sacred thread

The sacred thread created superior and inferior classes as Shudras were debarred from itS use. Guru Nanak opposed it vehemently. The Gurus and their Sikhs discarded it.

(d) Spirit of fellow-feeling

Guru Amar Das invited all his followers with their families to gather in a general body twice a year on the days of Baisakhi and Diwali in March-April and October-November. It enabled them to fraternise with one another, and greatly developed the spirit of fellowfeeling. This practice was continued under the later Gurus. It is still followed with the same enthusiasm.

(e) Spirit of service

The Gurus placed before their Sikhs the ideal of service and sacrifice. Guru Nanak in Sri Rag says: "The service of mankind is a warrant to heaven." The Gurus developed spirit of service among the Sikhs who rendered free labour in digging wells and tanks and contributed money and material. Guru Amar Das constructed at Goindwal a well (baoli) in which water was approached by 84 steps. Guru Ram Das dug a tank called Amritsar. He started construction of another tank known as Santokhsar. Guru Arjan completed it in 1588. In 1590 he laid out another big tank., 24 kms south of Amritsar, and named it Taran Taran. Sixty-six kms to the east of Amritsar he dug another tank called Gangasar, where a new township called Kartarpur developed. He built a (baoli) at Lahore. At Wadali, 7 kms from Amritsar the Guru dug a big well which was worked by six Persian wheels. The place came to be known as Chheharta.

(f) The dignity of manual labour

The dignity of manual labour was raised to a high pedestal. Nanak worked as a cultivator at Kartarpur. Angad carried heavy loads of grass on his head while in attendance upon Guru Nanak. Amar Das at Khadur daily brought a pitch~r of water from river Beas, 5 kms distant, for Guru Angad's bath. Ram Das carried baskets of earth on his head when the (baoli) at Goindwal was under construction. Guru Arjan's Sikhs gave free labour in digging various tanks. The Sikhs worked gratis in the langar in fetching fuelwood and water, cooking, cleansing utensils, sweeping floor and in serving food.¹

Giving away something in the service of others was a necessary part of a Sikh's life. He was expected to make offerings to the local langar, Guru-ka-langar at the headquarters, for construction of a gurdwara or a tank and to help the needy. The Gurus insisted that one should earn one's living by the sweat of one's brow. Guru Ram Das, the fourth Guru, instructed the Sikhs to serve other Sikhs wherever p05sible with money and material. He specially asked them to serve travellers with food and drink.²The fifth Guru, Arjan, made it a rule that every Sikh must contribute one-tenth of his earnings in the service of the community. This practice continued under the later Gurus. It still exists to a certain extent purely on a voluntary basis

(h) Women

During the Muslim rule Hindu women suffered the most. Beautiful girls were not safe from the lust of the rulers and their officials. The' Hindus resorted to infanticide, child marriage, purdah and sati. Girls were denied good living conditions so that they should not develop youthfulness and beauty. They occupied almost a degraded position in the home. The birth of a girl was considered a misfortune.

The Sikh Gurus tried to uplift them to a status even higher than in Christianity and Islam. In Christianity a woman could not be a preacher from the pulpit. In Islam a woman could not invite the faithful to prayers in a mosque by Ba~ng or AzAn, nor could she lead a congregation in 'prayer, Guru Nanak allowed them to attend sermons along with men. As they kept their heads covered with a piece of cloth, it was made obligatory for men also to attend a congreation with covered heads. They could sing the hymns along with men and were to sit with faces uncovered like men. The third Guru, Amar' Das, appointed women in charge of manjis and pirhis or heads of sangats, big or small. He condemned the practice of Sati or self immolation of widows on the funeral pyres of their dead husbands. He declared : She is the true sati whom grief, not fire consumes. He also denounced purdah or covering their faces in the presence of older members of the family. The sixth Guru, Hargobind, declared that the' woman was the conscience of man. Women cooked food in the langar, and served meals with men to the pangat.

They received baptism in the same way as men and enjoyed equal rights. Mai Bhago, a brave Sikh woman, raised a body of men, including the forty deserters from Anandpur, and fought bravely in the battle of Khidrana (Muktsar) on the side of Guru Gobind Singh.

3. IMPACT ON ECONOMIC LIFE

Before Guru Arjan, the Sikhs chiefly consisted of poor agriculturists, artisans, and petty village shopkeepers. Guru Arjan realised that his disciples should not be an unthinking and unadventurous class of people. He encouraged them to take to trade, particularly in horses, in addition to agriculture.

Guru Nanak had defied the traditional restriction of not crossing river Indus and stopping at Attock to save the purity of caste and creed from pollution, by travelling in Muslim countries. He journeyed in Arabia, Iraq, Khorasan, Iran and Afghanistan. Guru Arjan advised his Sikhs to imbibe the spirit of adventure by travelling abroad in Central Asia and West Asia, and bring horses of the finest breed for sale in India. This made the Sikhs enterprising, fearless, free from caste prejudices and rich. They became good horsemen and formed the nucleus of the Guru's military power. The contemporary author of the Dabistan-e-Mazahib writes

"Some of the Sikh Gurus take to agriculture and others to trade."¹ There were numerous obstacles in the way of commerce during the Mughal period which coincided with the age of Sikh Gurus. The roads were very unsafe, and thieves and robbers infested them. William Finch, an English traveller during the time of Guru Arjan, described the road from Delhi to Karnal as "thievish". The Dutch traveller De Laet wrote in 1631, the time of the sixth Guru, Har Gobind, that the road from Lahore to Kabul was infested by Pathan brigands and the travellers were frequently robbed by them.²Hawkins wrote in Jahangir's time or the period of the sixth Guru : "The country is so full of thieves and outlaws that almost a man cannot stir out of doors."³

4. IMPACT ON POLITICAL CONSCIOUSNESS

For about five hundred years upto the advent of Guru Nanak, successive hordes of invaders frotu across the north-west frontier had poured into India. About sixty foreign invasions had taken place till then. Besides, a continuous stream of Turks and Afghans came throughout the year in tens and twenties. They came here in search of bread and settled down as permanent inhabitants in the rich and fertile parts of this country by ousting the original owners. There was no check at the ingress on the frontier. The rulers governed mercilessly through fear and force alone.

The Sikh Gurus provided leadership to the down-trodden Hindus of Panjab. They offered physical resistance to injustice and tyranny. Guru Nanak cried out against their oppression. Guru Hargobind was involved in a number of engagements with the imperial troops. He

tried to change the old mentality of Hindus of offering only passive resistance to the oppressor. After six hundred years of slavery he attempted to awaken his fellow-countrymen to the realisation that irrespective of consequences, the people should rise against a cruel government to get their wrongs redressed.

Aurangzeb had resolved to establish a purely Islamic state in india and to eliminate Hinduism altogether. Guru Tegh Bahadur was at this time in Assam. On hearing this news he immediately rushed to Panjab. In order to hearten Hindus and his disciples he undertook a couple of tours of East Panjab telling them to keep up their spirits.

Guru Gobind Singh declared that the emperor who endeavoured to control the mind of the people was a tyrant, and who tamely submitted were slaves. In 1699 the Guru created Khalsa, the unpaid national army consisting of his devoted followers. It marked the beginning of a new class of fighters for free lom. Under the guidance of the Guru the Khalsa took up the profession of arms and the results were surprising. These people, the lowliest of the low, who had lived for centuries under complete servility, now turned into valiant warriors, reckless of danger.

The Guru taught the people to look upon misfortunes as a part of the game and laugh at threat, danger, defeat and adversity. In consequence his followers maintained a fine spirit of hurnour and optimism in times of trials and tribulations. For example, death was termed an expedition to the next world. An iron vessel was called the golden cup. To be punished at Akal Takht was named as getting one's reward and salary. A blind man was an argus-eyed hero. A deaf person was a resident of the upper storey. A hungry man was mad with prosperity. Parched grams were almonds, and onions were silver pieces. A rupee was damra or a piece of copper or a paisa. One person declared himself a host of one lakh and a quarter. A sword was the goddess of wisdom and heroism. A thick stick was a lawyer.

The Sikh Gurus tried to create national unity. They rejected caste system which was a great obstacle in the way of making Hindus a united people. They awakened womanhood and encouraged them to work side by side with men. It not only doubled the strength of the nation but also added sweetness and colour to the life of both men and women. Guru Gobind Siugh created national literature. Most of his characters in literature appeared before readers as soldiers and generals. The battles exhibited nothing but bravery and glory of the virtuous fighters. In the national wars women and children fought spin

tedly side by side with men. People of all castes and classes participated in the struggle. The spirit of self~sacrifice and single-minded devotion pervaded the whole literature. Guru Gobind Singh was the real originator of nationalism in the Land of Five Rivers.

5. IMPACT ON INDIVIDUAL CHARACTER

(a) Four fold process

The Sikh Gurus taught that the individual progress was a four fold.process: by developing body, mind, social consciousness and spirituality. (i) The body must be kept in good health. Guru Amar Das laid great emphasis on physical fitness of his disciples. He declared that human beings were created in the image of God. The human body was Lord's temple. It was the duty of his Sikhs to keep body quite fit to the last. It was a precious gift of God and must not be spoilt by bad habits. He condemned torturing of the body. (ii) Mind was to be kept healthy by banishing selfish thoughts, feelings ofjealousy and vindictiveness, and by cherishing ideas of hope, confidence, faith, happiness and service of others.

In Sri Rag Guru Nanak says:

Nanak! life becomes most useful when we are in the company of great men who behave with humility and gentleness.

(iii) The Sikhs called one another bhai or brother, and tried their level best to be useful to others. This is how social consciousness was developed. (iv) Spiritual development implied unison with the Divine. Meet the Master Architect within, and get hold of unlimited treasures for a better, higher and nobler living.

(b) Mastery overseif

Another lesson imparted by Gurus was that the real triumph lay in man's mastery over self. We must know that we have a certain purpose in life, and it must be fulfilled. This belief in purpose and action would work miracles. Our faith would hammer out our destiny on the anvil of courage and persistence, and the will to plan and to do. There was no limit to our progress. The limitation lay in our mind alone. Guru Tegh Bahadur said.

Man ke hdre har hai Ba~ba~

Man ke jite jit.

(It is the mind alone which brings about victory or defeat).

The Gurus declared that human failure resulted not from material

I

disadvantages, but from the defects of character. It was explained that fate and destiny were in our own hands. We could transform our lives by our own efforts.

(c) Creative dreaming

The first five Gurus laid stress on obtaining spiritual liberty. The following five Gurus held that spiritual freedom was not possible without political liberty. Their creative dreaming broke the bondage of tyranny and led men from autocracy to democracy. It was pointed out that creative dreaming was a divine force, and was responsible for all human progress and evolution. Dig through the stony rock of despair, disaster and defeat, and you would find the gold of gladness lying underneath. God would judge us not by our riches, rank or renown, but by our scars sustained in the struggle for securing happiness for ourselves as well as of others.

Why Jats became followers of Khatri Gurus

Several factors were responsible for making Hindu Jats embrace Sikhism.

1. Petty traders in Cis-Satluj region were Agitrwals, in Shivalik Hills Mahajans, in southern Panjab Aroras, and in Central and West Panjab Khatris. Sir George Campbell who served as a deputy commissioner in the Panjab in forties of the nineteenth century calls Khatris "a very superior people." They were fair in dealings and sympathetic to their customers. The Jats of Majha liked them.

2. The Khatris were the roving teachers going from village to village and teaching in a village for sometime free of charge only for free board and lodging. Jat boys were their pupils.

3. The first five Gurus concentrated on Majha, the real homeland of Jats. Nanak lived at Kartarpur, Angad at Khadur, Amar Das at Goindwal, Ram Das at Amritsar, Arjan at Amritsar and Taran Ta ran; while Hargobind lived in Majha and Malwa both. The last four Gurus focussed their attention on Malwa, another native land of Jats. They won the hearts of Majhail and Malwai Jat peasantry.

4. The Gurus emphasized equality for all. The equality of Jats, the lower class Vaish, with the two upper classes of Khatris and Brahmans, considerably raised their social status. Mobsin Fani says that Brabmans and Khatris served under Jats as the senior masands of Gurus were Jats. Therefore the Jats of Majha and Malwa joined Sikhism.

5. The building of tanks and wells in places where scarcity ~f water prevailed made the Gurus popular with peasantry most of whom were Jats. Guru Tegh Bahadur supplied much cattle to the poor and needy cultivators.

6. Emperor Akbar's policy of religious toleration and liberalism was one of the main causes of conversion of Jats to Sikhism. Akbar visited Guru Amar Das at Goindwal, dined in the langar, listened to the Guru's sermon and granted land where now stands Amritsar. This led to the popularity of Sikh religion.

Emperor Akbar visited Goindwal a second time to meet Guru Arjan. At Guru's request he remitted land revenue for a year fro~. Majha zamindars. As Jats were the small landholders in Majha, they joined Sikhism in large numbers.

7. Guru Hargobind's supervisory powers in Majha and Malwa, granted by Jahangir, raised the prestige of Sikh Gurus greatly. The Guru's formation of a small Sikh army and his battles against the Mughals filled the Jats of Majha and Malwa~with warlike enthusiasm and they joined its ranks with great joy and cheer.

8. Their simple philosophy of repetition of God's Name for the solution of the people's daily problems and salvation after death had a great appeal to the plain, homely Jats.

9. According to the contemporary Mobsin Fani, the majority of Guru Arjan's masands were Jats. Their office became hereditary. The Jat peasantry took to Sikhism under their influence and persuasion.

10. It is a well-known fact that the virile Jats had a larger number

of boys than girls. So a fairly large number of Jat young men remain

ed without a wife. The Sikh Gurus abolished caste system and per

mitted their followers to marry a girl or a widow of any caste or class.

This offered a great temptation to the Jats, mainly of poor families.

Having married a low caste woman, may be a cobbler or a sweeper

or of a wandering tribe, they retained their social status in the Sikh I

religion. Marrying a brother's widow became an established custom

with them, which the higher classes of Hinduism did not permit.

11. By nature and temperament a Jat is aggressive. The reason is

F that be earned his living by forcing soil to yield through aggression.

This factor was fully realised by Guru Gobind Siagh. He directed

their energy into military field. There the Jats sli one at their best. As

soldiers they were as happy as a fish in water. In this new profession

they gave up the role of a Bhai and assumed the title of a Sardar

This dignified status mightily drew them towards Sikh religion.

12. During their war of independence, first under Banda Bahadur and later under the misls, the Sikhs displayed great stamina and perseverance. Their spirit of adventure and bravery won them p~f and power in abundance. This inspired the Village Hindu young men to follow their example. They could join the misls after getting baptism. Hence every village in Majha, Doaba and Maiwa made its contribution to the Sikh ranks as best as it could.

SATNAM WAHEGURU JI

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