Sri Guru Granth Sahib JI

Sri Guru Granth Sahib (Punjabi: ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ, srī gurū granth sāhib jī with honorifics,IPA: [gʊɾu gɾəntʰ sɑhɪb]), or Adi Granth, is the religious text of Sikhism. It is the final and eternal guru of the Sikhs. It is a voluminous text of 1430 angs, compiled and composed during the period of Sikh gurus, from 1469 to 1708. It is a collection of hymns (shabda) orbaani describing the qualities of God and why one should meditate on God's name. Guru Gobind Singh (1666–1708), the tenth guru, affirmed the sacred text Adi Granth as his successor, elevating it to Guru Granth Sahib. The text remains the holy scripture of the Sikhs, regarded as the teachings of the Ten Gurus. The role of Adi Granth, as a source or guide of prayer, is pivotal in worship in Sikhism.

The Adi Granth was first compiled by the fifth Sikh guru, Guru Arjan Dev (1563–1606), from hymns of the first five Sikh gurus and other great saints, or bhagats, including those of the Hindu and Muslim faith. After the demise of the tenth Sikh guru many edited copies were prepared for distribution by Baba Deep Singh.

It is written in the Gurmukhī script, in melange of various dialects – including Lehndi Punjabi, Braj Bhasha, Khariboli, Sanskrit and Persian – often coalesced under the generic title of Sant Bhasha.

Meaning and role in Sikhism

A copy of Guru Granth Sahib, the eternal Sikh Guru

Sikhs consider the Granth to be a spiritual guide for mankind, and it plays a central role in "guiding" the Sikhs' way of life. Its place in Sikh devotional life is based on two fundamental principles: that the text is divine revelation, and that all answers regarding religion and morality can be discovered within it. Its hymns and teachings are called Gurbani or "Word of the guru" and sometimes Guru ki bani or "Word of God". Thus, in Sikh theology, the revealed divine word is written by the past Gurus.The numerous holy men other than the Sikh Gurus whose writing were included in the Adi Granth are collectively referred to as Bhagats, "devotees", and their writings are referred to as Bhagat bani, "Word of Devotees". These saints belonged to different social and religious backgrounds, including Hindus and Muslims, cobblers and untouchables. Though Sri Guru Granth Sahib Ji contains the compositions of both Sikh Gurus as well the other great saints (Bhagats)—including those of the Hindu and Muslim faith—no distinction whatsoever is made between the works of Sikh Gurus and the works of the Bhagats contained within the Siri Guru Granth Sahib; the titles "Guru" and "Bhagat" should not be misleading. Guru Granth Sahib is said to be the sole and final successor of the line of gurus.

History

The Adi Granth was first installed inGolden Temple.

The work of transcribing the teachings of Guru Nanak, the first guru and founder of Sikhism, began in his lifetime. Guru Angad Dev, the second Sikh guru, received Guru Nanak's collection of songs and words in manuscript form: he added sixty-three of his own compositions. The third guru, Guru Amar Das, prepared a number of manuscripts, supplemented with 974 of his own compositions as well as the works of various Bhagats. These manuscripts, known as Goindwal pothis, mention the message of Guru Amar Dass as to why the Bhagat Bani was included and how the Bhagats were influenced by Guru Nanak.

The fourth guru also composed hymns. The fifth guru, Guru Arjan, in order to consolidate thebani "[divine] word" of earlier gurus and to prevent spurious compositions creeping in, began early in 1599 to compile the Adi Granth according to the plan laid out by Guru Nanak.The Tawarikh Guru Khalsa mentions that he issued a Hukamnama (official order), asking anyone who could contribute to do so. All of the sourcing and content was reviewed in order to ensure the authenticity of the existing revelation.

The final prepared volume, written by Bhai Gurdas, under the direct supervision of Guru Arjan, included the compositions of the first five Sikh Gurus and of fifteen bhagats, seventeen bhatts ("bards", or traditional composers) and four others such as Bhai Mardana, a lifelong companion of Guru Nanak. The Adi Granth took five years to complete and was installed in Harmandir Sahib "the Abode of God"), popularly known as the Golden Temple, on September 1, 1604, with Baba Budha Ji as the first Granthi.This original volume is presently in Kartarpur and bears the signature of Guru Arjan.

This master copy was initially in the possession of Guru Hargobind, the sixth guru, but was stolen by one of his grandsons, Dhir Mal, who wanted to lay claim to the title of guru. The Sikhs recovered it forcibly about 30 years later and were made to return it on the order of the ninth Guru, Guru Tegh Bahadur. Even though this master copy was improperly wrested from the community, its return underscored the message that no particular copy of the Adi Granth was more divine than another. This master copy of the Adi Granth, known as the "Kartarpur Pothi", which is of significant historical value, is displayed every year on the occasion of Vaisakhi by the descendants of Dhir Mal in Kartarpur.

The final redaction of the Adi Granth was prepared by Guru Gobind Singh with Bhai Mani Singh as the scribe at Talwandi Sabo(renamed as Damdama Sahib). Guru Gobind Singh added the hymns composed by Guru Tegh Bahadur but excluded his own. There is mention of Guru Gobind Singh's holding an "Akhand Path" (continued recital of Guru Granth Sahib). From Talwandi Sabo, Guru Gobind Singh went to Deccan. While at Nanded, Guru Gobind Singh installed the final version prepared by him as the perpetual Guru of Sikhs in 1708.

The hymns in Guru Granth Sahib are grouped under ragas or classical musical compositions. The chronological arrangement is on the basis of ragas and not on the order of succession of the ten Gurus. As with the Adi Granth, Sikhs do not lay emphasis on any particular copy of the Siri Guru Granth Sahib as the Guru.

The Supreme Court of India holds that the Guru Granth Sahib should be, for historic and legal reasons, considered a 'Juristic person': "The Granth replaces the Guru after the tenth Guru. We unhesitatingly hold Guru Granth Sahib to be a juristic person." The court articulated this finding in the context of a case pertaining to a property dispute.

Elevation of Adi Granth to Guru Granth Sahib

The Adi Granth was conferred the title of "Guru of the Sikhs" by the tenth Guru, Guru Gobind Singh, 1708. The event, when Guru Gobind Singh installed Adi Granth as the Guru of Sikhism, was recorded in a Bhatt Vahi (a bard's scroll) by an eyewitness, Narbud Singh, who was a bard at the Guru's court. There are a variety of other documents attesting to this proclamation by the tenth Guru.

Thus, despite some aberrations, the Sikhs overwhelmingly accept that the Guru Granth is their eternal Guru. This has been the understanding and conviction of the Sikhs, since that October day of 1708.

Guru's commandment

Punjabi: "ਸੱਬ ਸਿੱਖਣ ਕੋ ਹੁਕਮ ਹੈ ਗੁਰੂ ਮਾਨਯੋ ਗ੍ਰੰਥ"
Transliteration: "Sab sikhan kō hukam hai gurū mānyō granth"
English: "All Sikhs are commanded to take the Granth as Guru."

- Guru Gobind Singh,in October, 1708, Nanded

A close associate of Guru Gobind Singh and author of Rehit-nama, Prahlad Singh, recorded the Guru's commandment saying "With the order of the Eternal Lord has been established [Sikh] Panth: all the Sikhs hereby are commanded to obey the Granth as their Guru".(Rehat-nama, Bhai Prahlad Singh)Similarly Chaupa Singh, another associate of Guru Gobind Singh, has mentioned this commandment in his Rehat-nama.

Composition

The Sikh Gurus developed a new writing system, Gurmukhī, for writing their sacred literature.Although the exact origins of the script are unknown, it is believed to have existed in an elementary form during the time of Guru Nanak. According to Sikh tradition, Guru Angad is said to have invented the script, and popularised its use among the Sikhs. It is stated in Mahman Prakash, an early Sikh manuscript, that the script was invented by Guru Angad at the suggestion of Guru Nanak during the lifetime of the founder.The word Gurmukhī translates as "from the mouth of the Guru". The script was used, from the outset, for compiling Sikh scriptures. The Sikhs assign a high degree of sanctity to the Gurmukhī language script; it is also the official script for the Indian State of Punjab.

The end part of the handwritten Adi granth, by Pratap Singh Giani, located on the first floor of Harmandir Sahib

The Guru Granth Sahib is divided into fourteen hundred and thirty pages known as Angs(limbs) in Sikh tradition. It can be divided into three different sections:

1. Introductory section consisting of the Mul Mantra, Japji and Sohila composed byGuru Nanak
2. Compositions of Sikh Gurus followed by those of Different Bhagats who just know Only the God, collected according to chronology of Ragas or musical notes (see below).
3. Compositions of Guru Tegh Bahadur.

The poems are divided on the basis of their musical setting in different ragas. A raga is a series of melodic motifs, based upon a definite scale or mode, that provide a basic structure around which the musician performs. The ragas are associated with different moods and times of the day and year. The total number of ragas in the Sikh system is thirty one, divided into fourteen ragas and seventeen raginis (less important or less definite ragas). Within the raga division, the songs are arranged in order of the Sikh gurus and Sikh bhagats with whom they are associated.

The various ragas are, in order: Raga Sri, Manjh, Gauri, Asa, Gujri, Devagandhari, Bihagara, Wadahans, Sorath, Dhanasri, Jaitsri, Todi,Bairari, Tilang, Suhi, Bilaval, Gond (Gaund), Ramkali, Nut-Narayan, Mali-Gaura, Maru, Tukhari, Kedara, Bhairav (Bhairo), Basant,Sarang, Malar, Kanra, Kalyan, Prabhati and Jaijawanti. In addition there are twenty-two compositions of Vars (Traditional ballads). Nine of these have specific tunes and the rest can be sung to any tune.

Sanctity among Sikhs

The Mool Mantar in the handwriting ofGuru Har Rai

Sikhs observe total sanctity of the text in the Guru Granth Sahib. No one can change or alter any of the writings of the Sikh Gurus written in Adi Granth. This includes sentences, words, structure, grammar, meanings etc. This total sanctity was observed by the Gurus themselves. Guru Har Rai had disowned his elder son, Ram Rai, because he had attempted to alter the wording of one of Guru Nanak's hymn. Ram Rai had been sent to Delhi, by Guru Har Rai, to explain Gurbani to Mughal Emperor Aurangzeb. To please the Emperor he altered the wording of some hymns of Guru Nanak. The matter was reported to the Guru, who was displeased with his son and disowned him. Later when aged, Ram Rai was forgiven by Guru Gobind Singh.

Translations

Edited translations of the Guru Granth Sahib are available. However, Sikhs believe that it is necessary to learn Gurmukhī, designed and used by the Sikh Gurus, to fully understand and appreciate the message. They also believe that English translations of the Guru Granth Sahib only give a preliminary understanding of the Guru Granth Sahib. A Sikh is encouraged to learn Gurmukhi to fully experience and understand the Guru Granth Sahib.

Recitation

A Granthi reciting from Guru Granth Sahib

The Adi Granth is always placed in the centre of a Gurudwara and placed on a raised platform, known as Takht (throne). The Guru Granth is given the greatest respect and honour. Sikhs cover their heads and remove their shoes while in the presence of Guru Granth. Before coming into its presence, they bow before the Granth. The Guru Granth is normally carried on the head and as a sign of respect not touched with unwashed hands or put on the floor.

The Guru Granth Sahib is always the focal point in any Gurudwara. It is attended with all signs of royalty, as was the custom with Sikh Gurus, and is placed upon a throne, and the congregation sits on the floor. It is waved upon by a chaur (sort of fan) which is made of fine material and a canopy is always placed over it. The devotees bow before the Guru as a sign of respect.

The Guru Granth Sahib is taken care of by a Granthi. He is responsible for reciting from Guru Granth and leading the Sikh prayer. The Granthi also acts as the caretaker of Guru Granth and collector of the devotees' money. This function may not be performed by any other person. Guru Granth Sahib is kept covered in silken cloths, known as Rumala, to protect from heat, dust, pollution etc. Guru Granth Sahib rests on a manji sahib under a rumala until brought out again.

Printing

The editing of Guru Granth Sahib is done by the official religious body of Sikhs based in Amritsar. It is the sole worldwide publisher of Guru Granth Sahib. Great care is taken while making printed copies and strict code of conduct is observed during the task of printing.

Before the late nineteenth century, only hand written copies of Guru Granth Sahib were prepared. The first printed copy of Guru Granth Sahib was made in 1864. Since the early 20th century Guru Granth Sahib has been printed in a standard 1430 pages.

The Sri Guru Granth Sahib ji is currently printed in an authorized printing press in the basement of the Gurdwara Ramsar in Amritsar; any resulting printer's "waste" that has any of the sacred text on, is cremated at Goindval. However, unauthorised copies of Sri Guru Granth Sahib ji have also been printed.

Treatment of damaged copies

Any copies of Guru Granth Sahib which are too badly damaged to be used, and any printer's waste which has any of its text on, are cremated with a similar ceremony as cremating a deceased person. Such burning is called Agan Bhet.

Digitization of Guru Granth Sahib manuscripts

Panjab Digital Library (PDL) in collaboration with the Nanakshahi Trust has taken up digitization of centuries old manuscripts in year 2003.

Quotes on Guru Granth Sahib

Max Arthur Macauliffe writes about the authenticity of the scriptures

The Sikh religion differs as regards the authenticity of its dogmas from most other theological systems. Many of the great teachers the world has known, have not left a line of their own composition and we only know what they taught through tradition or second-hand information. If Pythagoras wrote of his tenets, his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorial of his teaching. Kungfu-tze, known to Europeans as Confucius, left no documents in which he detailed the principles of his moral and social system. The founder of Christianity did not reduce his doctrines to writing and for them we are obliged to trust to the gospels according to Matthew, Mark, Luke and John. The Muhammad did not himself reduce to writing the chapters of the Quran. They were written or compiled by his adherents and followers. But the compositions of Sikh Gurus are preserved and we know at first hand what they taught.

Pearl Buck, a Nobel laureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib:

I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none. They speak for the human heart and the searching mind.

Message of Guru Granth Sahib

Some of the major messages can be summarized as follows: -

1. All people of the world are equal
2. Women are equal to men
3. One God for all
4. Speak and live truthfully
5. Control the five vices
6. Live in God's hukam (will/order)
7. Practice Humility, Kindness, Compassion, Love, etc.

Care and protocol

Personal behaviour

Any person carrying out any Service or Sewa must observe the following:

• Head must be covered at all times.
• Shoes and socks must be removed outside the Darbar Sahib (Guru's room).
• Basic standards of personal hygiene are to be observed especially relating to cleanliness
• Eating or drinking while in service is strictly avoided.
• Being under the influence of any intoxicant including alcohol, tobacco...etc. is strictly forbidden.
• Consuming meat before entering the Darbar Sahib is strictly forbidden.
• Complete silence is observed while in Guru's service.
• Respectful attitude towards others who are present. No Discrimination while doing Sewa

Environment

• The room should be kept clean
• The clothes that are used to cover Guru Granth Sahib Ji are kept clean and changed daily. Some people choose to use decorated cloth, but this is not necessary.
• The Guru Granth Sahib Ji is always placed on a Manji Sahib (small handmade throne).
• A canopy is always placed over the Guru Granth Sahib Ji.
• A Chaur Sahib (artificial hairs bundled together to fan over the Guru Granth Sahib) is provided besides Guru Granth Sahib Ji with a small platform to house the Karah Parshad (sacramental food) and other offerings.
• Everyone should cover their head and take off their shoes before going in the room.

On the move

While Guru Granth Sahib is on the move the following is observed:

• Five initiated Sikhs accompany Guru Granth Sahib at all times when traveling
• Another Sikh does Chaur Sahib seva
• The Main Sikh carrying Guru Granth Sahib must put a clean rumāl on his or her head before carefully and respectfully placing Guru Granth Sahib on this rumāl. At all times, Guru Granth Sahib should be covered with a small rumāl so that Guru Granth Sahib's form is always fully "covered". Also the Sikh carrying Guru Granth Sahib should have "Keshi Ishnaan" or washed hair to show respect.
• There should be recitation of "Waheguru" at all times.

Other considerations

• No one sits on a higher platform than the Guru.
• No one is to come in front of guruji without his or her head covered.

List of Sikh Gurus

#	Name	Date of birth	Guruship on	Date of ascension	Age
1	Nanak Dev	15 April 1469	20 August 1507	22 September 1539	69
2	Angad Dev	31 March 1504	7 September 1539	29 March 1552	48
3	Amar Das	5 May 1479	26 March 1552	1 September 1574	95
4	Ram Das	24 September 1534	1 September 1574	1 September 1581	46
5	Arjan Dev	15 April 1563	1 September 1581	30 May 1606	43
6	Har Gobind	19 June 1595	25 May 1606	28 February 1644	48
7	Har Rai	16 January 1630	3 March 1644	6 October 1661	31
8	Har Krishan	7 July 1656	6 October 1661	30 March 1664	7
9	Tegh Bahadur	1 April 1621	20 March 1665	11 November 1675	54
10	Gobind Singh	22 December 1666	11 November 1675	7 October 1708	41
11	Guru Granth Sahib	n/a	7 October 1708	n/a	n/a

Message to Hindus -- making fun of Sardars/ Sikhs

watch this
http://www.youtube.com/watch?v=Ianj_agg54Y&feature=related

DIWALI and its importance in Sikhism

Deepawali (also spelled Devali in certain regions) or Deepawali,popularly known as the "festival of lights", is an important festival in Hinduism, Jainism, and Sikhism, celebrated for different reasons, occurring between mid-October and mid-November. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC. For Sikhs, Diwali is celebrated as Bandhi Chhor Diwas (The Celebration of Freedom), and celebrates the release from prison of the sixth guru, Guru Hargobind, who also rescued 52 Hindu kings held captive by Mughal Emperor with him in the Gwalior Fort in 1619.

Spiritual Significance

While Deepavali is popularly known as the "festival of lights", the most significant spiritual meaning is "the awareness of the inner light". Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Deepavali as the "victory of good over evil", refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings anand (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light.
While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (ਆਤਮਾਂ ) or the underlying Reality of all things (Brahman).

ਬੰਦੀ  ਛੋਢ਼  ਦਿਵਸ

ਸ੍ਰੀ ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ

For Sikhs, Diwali is important because it celebrates the release from prison of the sixth guru, Guru Hargobind Ji, (hence also called "Bandi Chorr Devas"), and 52 other princes from the Gwalior Fort in 1619. The Sikhs celebrated the return of Guru Hargobind by lighting the Golden Temple and this tradition continues today.

Martyrdom of Bhai Mani Singh Ji

ਸ਼ਹੀਦ ਭਾਈ ਮਨੀ ਸਿੰਘ ਜੀ 

Main article: Shaheed Bhai Mani Singh Ji

An important Sikh event associated with Diwali is the martyrdom of the elderly Sikh scholar and strategist Bhai Mani Singh in 1737. Bhai Mani Singh was the Granthi (keeper/reader of Sikh scripture) of Harmandir Sahib (popularly known as the Golden Temple). He transcribed the final version of Guru Granth Sahib dictated to him by Guru Gobind Singh in 1704.
Bhai Mani Singh assumed charge of Harmandir Sahib's management in 1708. In 1737, he received permission from Zakariya Khan, the then Mughal governor of Punjab, to hold a religious gathering of the Khalsa for celebrating Bandi Chhorh Diwas on the auspicious day of Diwali for a large tax of 5000 Rupees. He expected to put together the required sum from contribution made by the Sikhs who would assemble that day. But on discovering Zakariya Khan's plot to kill the Sikhs during the gathering, he sent out messages warning them not to turn up for the meeting. As a result the tax could not be paid and Zakariya Khan ordered Bhai Mani Singh's execution at Lahore. It is also believed that this event, along with other Sikh martyrdoms, gave further momentum to the Khalsa struggle for freedom and eventual success in establishing the Khalsa rule in the north of Delhi.

Uprising against the Mughal Empire

The festival of Diwali became the second most important day after Baisakhi, when the Khalsa was formally established by the Tenth Guru Guru Gobind Singh in 1699.

The Sikh struggle against Mughal Empire's atrocities on non-Muslims, especially on Sikhs, which intensified in the 18th century, came to be centred around this day. After the execution of Banda Bahadur in 1716, who had led the agrarian uprising in Punjab, the Sikhs started the tradition of deciding matters concerning the community at the biennial meetings which took place at Amritsar on the first of Baisakh and at Diwali. These assemblies were known as the Sarbat Khalsa and a resolution passed by it became a Gurmata ('Decree of the Guru').

Dhan Dhan Sri Guru Ram Das Ji ( Jin Sreya Tin Swareya )

ਸ੍ਰੀ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ

Guru Ramdas Sahib (Jetha ji) was born at Chuna Mandi, Lahore (in Pakistan), on Kartik Vadi 2nd, (23rd Assu) Samvat 1591 (September 24, 1534). Son of Mata Daya Kaur ji (Anup Kaur ji) and Baba Hari Das ji Sodhi Khatri was very handsome and promising child. His parents were too poor to meet even the daily needs and he had to earn his bread by selling boiled grams. His parents died when he was just 7 year old. His grandmother (mother's, mother) took him to her native village Basarke. He spent five years at village Basarke earning his bread by selling boiled grams. According to some chronicles, once Guru Amardas Sahib came village Basarke to condole with the grandmother of (Guru) Ramdas Sahib at the death of her son-in-law and developed deep affection for (Guru) Ramdas Sahib. Along with grandmother he left for Goidwal Sahib to settle there. There he resumed his profession of selling boiled grams and also began to take part in the religious congregation held by Guru Amardas Sahib. He also made active participation in the development of Goindwal Sahib.

(Guru) Ramdas Sahib was married to Bibi Bhani Ji (daughter of Guru Amardas Sahib). She bore him three sons: Prithi Chand Ji, Mahadev Ji and Arjan Sahib (Guru) Ji. After the marriage he stayed with his father-in-law and deeply associated himself with the Guru Ghar activities (Sikhism). He commanded full confidence of Guru Amardas Sahib and often accompanied him when the latter went on long missionary tours to different parts of India. 

ਬੀਬੀ ਭਾਨੀ  ਜੀ 

(Guru) Ramdas Sahib was a man of considerable merit. He became famous for his piety, devotion, energy and eloquence. Guru Amardas Sahib found him capable in every respect and worthy of the office of Guruship and installed him as Fourth Nanak on september 1, 1574. Guru Ramdas Sahib laid the foundation stone of Chak Ramdas or Ramdas Pur, which is now called Amritsar. For this purpose he purchased land from the zamindars of the villages: Tung, Gilwali and Gumtala, and began digging of Santokhsar Sarover. Later on he suspended the work on Santokhsar and concentrated his attention on digging Amritsar Sarovar. Bhai Sahlo Ji and Baba Budha Ji, the two devoted Sikhs were assigned the supervising work.

The new city (Chak Ramdas Pur) flourished soon as it was situated at the centre of international trade routes. It grew into an important center of trade in Punjab after Lahore. Guru Ramdas Sahib himself invited many merchants and artisans from the different walks of life and trades. Later on, it proved to be step of far-reaching importance. It provided a common place of worship to the Sikhs and paved the way for the future guidelines for the Sikhism as a different religion. Guru Ramdas Sahib introduced Masand system in place of Manji system and this step played a great role in the consolidation of Sikhism.

Guru Ramdas Sahib strengthened the Sikhism a step further by composing Four Lawans and advised the Sikhs to recite them in order to solemnize the marriages of their children. Thus he introduced a new matrimonial system based upon Sikhism instead of Hindu's Vedi system. Thus this distinct marriage code for the Sikhs separated them from the orthodox and traditional Hindu system. also made rapprochement with different sects of Udasis through Baba Shri Chand Ji. He, like his predecessors carried forward the tradition of Guru ka Langer. Superstitions, caste system and pilgrimages were strongly decried.

He wrote 638 hymns in 30 ragas, these include 246 Padei 138 Saloks, 31 Ashtpadis and 8 Vars and are a part of Guru Granth Sahib. He nominated his youngest son (Guru) Arjan Sahib as Fifth Nanak. After this he left Amritsar and retired to Goindwal Sahib. There, after a few days he passed away for heaven on Bhadon Sudi 3rd (2nd Assu) Samvat 1638 (September 1, 1581). 

Baba Sri Chand Ji

Sri Chand (1494–1629) was the first son of Guru Nanak, raised by his sister. Sri Chand was a renounciate yogi. After his father left Sri Chand stayed in Dera Baba Nanak and maintained Guru Nanak's temple. He established the Udasi order who travelled far and wide to spread the teachings of Nanak.

After Baba Sri Chand's death at the age of 170 , the son of Guru Hargobind, Baba Gurditta became his successor as head of the Udasis. The Udasis protected and maintained the historical shrines of Anandpur, Hazoor Sahib and Amritsar for over a hundred years after Guru Gobind Singh's death. They established schools of learning to keep the Sikh tradition alive.

He devoted his long life to meditation,preaching,and helping the poor,the downtrodden, and those in need.

Baba Sri Chand ji - the great mystic saint and elder son of Guru Nanak Dev ji. his life spanned the 149 years from 1494 to 1543. The emperor once asked his fakir, Syed Mia Mir, " As I am the Emperor all of India, who is the greatest spiritual king amongst you all"? Mia Mir Replied, "Guru Nanak's elder son, King of all Fakirs." The consensus conducted at the time of Shah Jahan showed that Baba Sri Chand ji had the greatest following throughout his entire kingdom.

While the Guru Gaddi was passed to Guru Angad Dev ji, Baba Sri Chand ji accepted his responsibility from his father and Guru of uniting the various spiritual schools of India. He was revered by Muslims and Hindus, ascetics and householders alike. He carried Guru Nanak Dev message throughout the subcontinent from Sindh to Gilgit Valley and from Kandahar to Kabul.

Guru Amar Das Ji offered Baba Mohan ji, who is the best known as the custodian of Guru Sahib's Pothis (hand written verses) from which Guru Arjun Dev ji compiled the Guru Granth Sahib. And Guru Hargobind Sahib offered Baba Gurditta, who became SriChand's successor and is regarded as the patriarch of the Udasi Sampardai. Interestingly, Baba Gurditta was father of Guru Har Rai, grandfather of Guru Harkrishan ji, the older brother of Guru Tegh Bahadur and the uncle of Guru Gobind Singh Ji.

Born on Bhadon Sudi 9 of Samat1551(1494 AD) in Sultanpur Lodhi, Punjab. His right ear lobe was extended in a ring of flesh, leaving no doubt that he was a born "yogi."

With Nanaki Ji

In 1558, when he was seven, Guru Nanak Dev left for his first Udasi (long preaching journey as a renunciate). Babaji was placed in the care of Nanaki, the elder sister of Guru Nanak. Sri Chand visited Pakhoke and Talwandi also to meet his grandparents. Though he was a child, his face was glowing with friendliness and his wide knowledge, sharp intelligence, and spiritual achievements at such a tender age made him popular everywhere. The Nawabs at these places especially paid homage, as they did to Guru Nanak. When Guru Nanak returned from his first Udasi, he found his son, a lad of fifteen, very firm in his principles and fully devoted to meditation. Guru Nanak, during his brief stay at Sultanpur and before leaving for the second Udasi, gave maximum time to him and blessed him with NAAM. On return from the second Udasi, Guru Nanak advised him to study Vedas and other Shastras to continue his religious education, even though both sets of grandparents wanted him to enter business, in accordance with the family tradition.

Education in Kashmir

Sri Chand was in Srinagar for two and a half years in the famous school of Pandit Purshotam Das Kaul. He was the best student and surprised everybody with his intelligence, maturity, and perspicacity. For example, when his teacher was challenged to a debate by a well-known and proud Brahmin of Kashi, Pandit Som Nath Tripathi, Babaji stepped in place of his teacher and in no time demolished the arguments of Pandit Som Nath Tripathi, who felt so nervous that he left in a huff.

Aarta

His soul had now started to merge with God. While meditating with complete devotion, he saw the whole universe, Supreme Akal Purkh, in reverence to Guru Nanak Dev Ji. From that vision he composed "Aarta" in praise of his father and Guru. Thus, when Guru Nanak returned from his third Udasi, he was greeted with candlelights and showered with flowers and saffron and welcomed by his son with recitation of divine hymns in his honor.

Let us sing the praises of Nanak, King of kings,

Emperor of both worlds.

The whole cosmos is His temple

Congregations sing sweet songs in His praise.

Millions of goddesses burn holy lamps in His honour

Millions of gods sing psalms in His praise.

Millions wash His lotus feet
The moon and sun get their radiance from Him.
Masses of flowers are offering Him fragrance.
The True Master, the True Light, He is merciful to the poor.

The King of the Winds fans Him

While saints and sages meditate on His holiness.

He is accepted in the cosmos as the perfect Guru

The entire cosmos vibrates with his celestial song.

Bells ring out the tone -ONKAR-
Continuously illuminating the heavens.
He is one with God, Whose Name is Truth,
In Nanak's Name saints find their support.

Siri Chand, Nanak's son, declares,

"Nanak is unattainable, unfathomable, unshakeable, and pure.

Whoever sings Emperor Nanak's praises

Resides in heaven and achieves complete salvation.

Oh kind Master, protect those who seek your shelter
Oh Nanak! You are the saviour; we are just your children.

Guru Granth Sahib about Sri Chand

In Guru Granth Sahib, On Page No. 967, in Bani Ramkali Ki Vaar, it is clearly Mentioned that Sri Chand became rebelious and did not walk on Guru Nanak's Path and adopted himself as a Yogi. Sri Chand put earings in his ears and started a new order called Udasi in opposition o Sikh Panth. Following are extracts of Balwand/Satta hymns from Guru Granth Sahib.

ਸਚੁ ਜਿ ਗੁਰਿ ਫੁਰਮਾਇਆ ਕਿਉ ਏਦੂ ਬੋਲਹੁ ਹਟੀਐ ॥
The Guru gave the True Command; why should we hesitate to proclaim this?

ਪੁਤ੍ਰੀ ਕਉਲੁ ਨ ਪਾਲਿਓ ਕਰਿ ਪੀਰਹੁ ਕੰਨ੍ਹ੍ਹ ਮੁਰਟੀਐ ॥
His sons did obey His Word ਦਿਲਿ ਖੋਟੈ ਆਕੀ ਫਿਰਨ੍ਹ੍ਹਿ ਬੰਨ੍ਹ੍ਹਿ ਭਾਰੁ ਉਚਾਇਨ੍ਹ੍ਹਿ ਛਟੀਐ ॥
Those who donot follow guru path; evil-hearted ones became rebellious; they carry loads of sin on their backs.

ਜਿਨਿ ਆਖੀ ਸੋਈ ਕਰੇ ਜਿਨਿ ਕੀਤੀ ਤਿਨੈ ਥਟੀਐ ॥
Whatever the Guru said, Lehna did, and so he was installed on the throne.

ਕਉਣੁ ਹਾਰੇ ਕਿਨਿ ਉਵਟੀਐ ॥੨॥
Who has lost, and who has won? ||2||

ਜਿਨਿ ਕੀਤੀ ਸੋ ਮੰਨਣਾ ਕੋ ਸਾਲੁ ਜਿਵਾਹੇ ਸਾਲੀ ॥
He who did the work, is accepted as Guru; so which is better - the thistle or the rice?

Sikhs' bravery in world wars

AMRITSAR: To remember the forgotten Sikh soldiers and make the world aware of their heroic deeds in 'Sikhi Saroop' (complete Sikh appearance), Birmingham-based film-maker Jay Singh Sohal officially released his documentary movie 'Sikhs at War' on the net on Thursday.

The film recalls the forgotten Indian Sikhs who had fought the world wars for the British Empire in the name of king and country they had never seen.

Earlier, the movie was screened in the British Parliament in December.

More than 1,00,000 Sikhs had participated in these wars. Sikhs comprised 20% of the British Indian army in action, despite being only 2% of the Indian population.

Fighting on all fronts in Europe, Turkey and Africa, miles away from their homeland, the Sikhs displayed immense bravery and courage.

Of the 22 Military Crosses awarded for conspicuous gallantry to Indians, 14 were to Sikhs. Out of those, who had left the lush fields of Punjab, thousands did not return.

As many as 83,005 Sikh soldiers were killed during both the world wars and more than 1,09,045 were wounded.

Sohal said launch of the movie in the British parliament was a momentous occasion and expressed gratitude towards the British attorney general, Dominic Grieve, for his support to the Sikh community.

''For a senior government official to pay such a tribute is a sign of how important the Sikh contribution has
historically been and how vital this vibrant community still is in all walks of British life,'' he said.

The film narrates Sikhs' story for the first time by following a young teenager retracing his great grandfather's footsteps in the trenches of Flanders.

Jaspal Singh, 15, was inspired by his forefather's heroic action during the wars to maintain his own Sikh identity (with uncut hair and turban) despite being bullied.

''From his hometown of Coventry to Ypres and Neuve Chapelle, Jaspal discovers the important role that the Sikh soldiers had played in stopping the German advance towards Europe,'' said Hardeep Singh, who is also attached with the movie crew.

Source:-http://timesofindia.indiatimes.com/city/chandigarh/Sikhs-bravery-in-world-wars/articleshow/7338356.cms

World's longest beard makes New York debut

S. Swaran Singh a surrey sikh priest poses a photograph with his 8'2" long beard on
September  21, 2011

       






















NEW YORK — A.B.C. world-record holder showed off his eight-foot-long beard in New York earlier this week.Sikh priest Sarwan Singh from the Vancouver suburb of Surrey appeared on the Regis and Kelly show on Tuesday to show millions of television viewers his impressive facial hair.

At eight feet 2 1/2 inches, it's believed to be the longest beard in the world. Singh has been the Guinness World Records long-beard champion since 2008.Singh serves as high priest of Guru Nanak temple and also the principal, president and music teacher at Surrey's Akal Academy.

"I am very proud to have been given the opportunity to represent the Sikh and Surrey communities," Singh said of his guest appearance on the show.

He was speaking through his translator and friend Dr. Pargat Bhurji, a Surrey pediatrician who accompanied him to New York.

"This is history in the making," Bhurji said. "Out of the 6.5 billion people in the world, he is the only one standing there."

Sikhs must not cut their hair as an article of their faith and Singh, 45, has been growing his beard since he was 15 years old.

His brother, Balvir Singh, also has a long beard, at six feet.

Sant Singh Tegh's 100 Years long Journey (By Balraj Puri )

Citizens of Jammu belonging to all walks of life, who had attended birth centenary of the veteran freedom fighter Sardar Sant Singh Tegh on August 6 bade a final farewell to him on September 17. His 100 years long journey from Muzaffarabad to Jogigate is a saga of ceaseless and self-less struggle against foreign rule and oppressive indigenous regimes. True to his tradition he died in action during a tour of Doda district where he fell from horseback.Thus came to an end my own over 65 years old close association with the great man.

Here is a brief eventful life

Sardar Sant Singh Tegh was born on April 13, 1907 at Hattian in Muzaffarabad district. He is the oldest surviving freedom fighter in the state who had come in contact with almost entire galaxy of  leaders of the freedom movement, like Mahatma Gandhi Jawaharlal Nehru, Abdul Ghaffar Khan, Jayaprakash Narayan. Sheikh Abdullah, Mahatma Budh Singh, Giani Zail Singh, Master Tara Singh, Teja Singh Swantantra, Subash Chander Bose, Dr. Rajendra Prasad, Dr. Zakir Hussain. He spent 17 years in jail.

He joined freedom movement during his student days and organized protest of the youth of the area to protest against death sentence of Bhagat Singh and his colleagues.

On his fiery speech against British imperialism and ruler of the state, his arrest warrants were issued. But he slipped away to Kabul along with Trilok Nath Sharma who used to work there. He came in contact with the great revolutionary Raja Mahendra Pratap Singh. Along with him he visited Soviet Union and central Asian countries.

He also attended the Congress session at Karachi. Eventually he came back to Muzaffarabad, where one of his first activity was to join a reception to Sheikh Abdullah and Maulana Massodi, who had just been released from jail, at Chhati Padshahi Gurudwara where they assured the audience that their fight was for all the people of the state and not merely for Muslims. The Sheikh had heard the name of Sant Singh Tegh and was impressed by his speech there. He asked for the services of Tegh for the freedom movement of the state as he did not belong to the Sikhs only. From there on a life long companionship between the two started.

At Muzaffarabad Tegh formed Kisan Committee, Garhi Kashmir Motor Union and Forest Labour Union to fight for the rights of the exploited people. He arranged free trip to people of Muzaffarabad who wanted to attend the National Conference session in Srinagar. He became president of the party at Hattian while master Abdul Aziz was the president of the district committee of Muzaffarabad.

 

CM attends cremation of Tegh, describes him a selfless leader

JAMMU , SEPTEMBER 17- Chief Minister Ghulam Nabi Azad today paid last respects to S. Sant Singh Tegh, the veteran freedom fighter, who passed away here yesterday.

Azad visited Jogi Gate cremation ground and laid wreath on mortal remains of the late leader.

The Chief Minister met members of the bereaved family and expressed his heartfelt condolences on Tegh's demise.

Paying rich tributes to the memory of Tegh, the Chief Minister said that he greatly contributed to the freedom struggle of the country and worked for the uplift of the people, particularly striving for the welfare of the weaker sections of the society.

Describing Tegh as a selfless leader who did not ask for anything for himself or his family, the Chief Minister said that he remained connected with the people all through his life.

Besides the Chief Minister, Minister for Health and Medical Education Mangat Ram Sharma, MPs Dr. Farooq Abdullah and Omar Abdullah and Mayor, Jammu Municipal Corporation, Narinder Singh were among large number of people who attended the cremation of Tegh.  

(Sheerin News of Kashmir)

BATTLE OF ATTOCK

The Battle of Attock (also known as the Battle of Chuch or the Battle of Haidru) took place on 13 July 1813 between the Sikh Empire and the Durrani Empire. The battle was the first significant Sikh victory over the Durranis.

Background

In 1811–12, Ranjit Singh invaded the hill states of Bhimber, Rajauri, and Kullu in preparation for an invasion of Kashmir. In late 1812, Fateh Khan, the Vizier of Kabul, crossed the Indus river under orders from Mahmud Shah Durrani to raid Kashmir and to free Shuja Shah Durrani from its renegade vizier, Atta Muhammad Khan. In an 1812 interview with Ranjit Singh, Fateh Khan agreed to a joint invasion of Kashmir. He could not invade Kashmir if he was opposed by the Sikh Empire, and agreed that a small Sikh force under Dewan Mokham Chand would receive one third of the plunder.

Both invasions began at Jhelum, but once the armies reached the Pir Panjal Range, Fateh Khan used a heavy snowfall to double march his veteran mountain troops through the range. However, Dewan Mokham Chand offered the Rajauri raja a large jagir if he could find a path through the range that would allow the Sikhs to reach the valley of Kashmir at the same time as the Afghan troops and was able to have a small body of troops under Jodh Singh Kalsia and Nihal Singh Attari present at the captures of Hari Parbat and Shergarh. The vizier of Kashmir, Atta Muhammad Khan, had offered no resistance to either army but Fateh Khan refused to share the spoils. Shuja Shah Durrani chose to be escorted by Dewan Mokham Chand to Lahore, the capital of the Sikh Empire, out of fear of becoming a prisoner at Kabul.

Ranjit Singh became annoyed at Fateh Khan's refusal to share plunder and opened negotiations with the renegade governor of Attock, Jahandad Khan, brother to the recently deposed Atta Muhammad Khan of Kashmir, and took control of the fort at Attock. After Jahandad Khan accepted his jagir, Dia Singh, a Sardar with a small contingent of troops in the area, took control of Fort Attock including 3,510 Maunds of grain, 439 rounds of cannon shot, 70 cannon and small mortars, and 255 Maunds of rock salt. Hari Singh Nalwa arrrived with Dewan Devi Das and a detachment of cavalry to support the garrison at an unknown date.

Battle

Attock Fort, whose capture by the Sikh Empire lead to the Battle of Attock

Accusing Ranjit Singh of treachery, Fateh Khan set off from Kashmir at the head of 15,000 cavalry in April 1813 and invested Attock Fort. At the same time Ranjit Singh rushed Dewan Mokham Chand and Karam Chand Chahal from Burhan with a force of cavalry, artillery, and a battalion of infantry to meet the Afghans.

Dewan Mokham Chand encamped 8 miles (13 km) from the Afghan camp, unwilling to risk a decisive engagement, although both sides engaged in numerous skirmishes and took losses. On 12 July 1812, the Afghans' supplies were exhausted and Dewan Mokham Chand marched 8 kilometres (5.0 mi) from Attock to Haidaru, on the banks of the Indus River, to offer battle. On 13 July 1812, Dewan Mokham Chand split the cavalry into four divisions, giving command of one division to Hari Singh Nalwa and taking command of one division himself. The lone battalion of infantry formed an infantry square protecting the artillery, with Gouse Khan commanding the artillery. The Afghans took up positions opposite the Sikhs, with a portion of their cavalry under the command of Dost Mohammad Khan.

Fateh Khan opened the battle by sending his Ghazis on a cavalry charge which was repulsed by heavy fire from the Sikh artillery. The Afghans rallied under Dost Mohammad Khan, who led the Ghazis on another cavalry charge which threw one wing of the Sikh army into disarray and captured some artillery. When it appeared the Sikhs had lost the battle, Dewan Mokham Chand led a cavalry charge atop a war elephant that repulsed the Afghans "at all points", and routed the remaining Afghan troops. Fateh Khan, fearing his brother, Dost Mohammad Khan, had died, escaped to Kabul and the Sikhs captured the Afghan camp, including the lost artillery pieces.

Aftermath

Amritsar, Lahore and other large cities across the Sikh Empire were illuminated for two months afterwards in rejoicing over the victory. After his defeat at Attock, Fateh Khan fought off an attempt by Ali Shah, the ruler of Persia, and his son Ali Mirza to capture the Durrani province of Herat, which left their newly captured province of Kashmir open to attack.