Sikh Concepts and Teachings - Sikh culture and Heritage

Question / Answers

(201) Question:-	Name other battles fought by the Guru which find a mention in Bachitra Natak.
Answer:-	There were two other battles fought at Nadaun and Hussaini, which find a detailed description in the Guru's autobiography. The main reason for the battle at Nadaun was the conflict between the Mughal Government and the hill rulers. The hill rulers had not paid the due revenue to the imperial Government for which default they had to face an attack. When the hill rulers approached the Guru for his help in fighting with the Mughal Government, the Guru sided with them, and as such the Sikhs fought the battle with the Mughal Army led by Alif Khan at Nadaun, which place is about 30 km. South-east of Kangra, situated on the left bank of Beas. While describing this battle which was fought on 20th March 1691, the Guru has written that Alif Khan had fled in utter dismay, "Without being able to give any attention to his camp." The battle of Hussaini fought on 20th Feb. 1696 was another skirmish against the imperial forces led by Hussain Khan. In this battle also, the Mughal Army was defeated. The Guru expressed his gratitude to Almighty God for this victory, as is recorded in Bachitra Natak.
(202) Question:-	What was Guru's next step in respect to his mission to fight the tyranny of the Mughal empire?
Answer:-	After the martyrdom of Guru Tegh Bahadur and in the course of his battles, as mentioned above, Guru realised that the Hindu people had become so weak that they were unable to give a decisive blow to the tyrranous rule of the Mughals. The Brahmins, the dominating class in the Hindu religion, had made the people so much involved in rituals and superstitions that they could not think of fighting a battle. They were suffering from an inferiorty complex as at every step they were to face humilation and bear the atrocities committed on them. The great psychologist, as the Guru was, determined to give a psychological treatment to such weak people and infuse in them the new spirit as to enable them to give a tough fight to their oppressors. It was this thought process of the Guru which led him to perform a miracle like act on March 30th, 1699 at Anandpur. It was on this day when a new institution of the Khalsa was given birth by the great Master. It was the day of Baisakhi and the Sikhs had gathered in a large number. The Guru appeared before the assembly with a naked sword in his hand and asked for anyone who could offer his head to the Guru as a sacrifice. Most of the people present there were surprised at this behaviour of the Guru and looked on in awed silence. When the Guru gave the call again and then for the third time one of the persons named, Daya Ram offered himself for the Guru's action. Guru took him inside the tent and came out again with his sword having blood on it. He again repeated his call for another head and this time, one Shri Dharam Dass came forward for the said purpose. The Guru repeated his action after taking the second person inside the tent and this followed with three more persons named Mohkam Chand, Himmat Chand and Sahib Chand coming forward. These five persons were then brought out and presented before the congregation, dressed alike in saffron coloured raiment and turbans on their heads. All the five persons were carrying swords. The people were surprised to see the transformation which was caused as a result of the administering of Amrit by the Guru to these persons. They were given names with the end word "Singh". The Guru then requested the five persons to administer the Amrit to him and make him Gobind Singh from Gobind Rai. This decision of the Guru to take Amrit from his own created beloveds is a unique example of the relationship of the master and desciple in the history of the. world. The Guru was not only a master but also a disciple. Bhai Gurdas-II has. rightly and beautifully stated; ਵਹ ਪ੍ਰਗਟਿਓ ਮਰਦ ਅਗੰਮੜਾ ਵਰੀਆਮ ਇਕੇਲਾ।। ਵਾਹ ਵਾਹ ਗੋਬਿੰਦ ਸਿੰਘ ਆਪੇ ਗੁਰੁ ਚੇਲਾ।। Wah pargatio marad agamara wariaam ikelaa. Waah waah Gobind Singh aape Guru Chelaa. He appeared as a warrior, like of whom was None. Wonderful Guru Gobind Singh, who was a Master and disciple himself.
(203) Question:-	What happened inside the tent when the Guru took each one of the five persons inside?
Answer:-	There are many persons who were quite inquisitive about the inside story. Many others want to know as how did the Guru bring the blood-soaked sword from inside the tent. There are different versions in response to these queries. In this context, it is better as not to indulge in useless discussion regarding Guru's action inside the tent. There are many things which ordinary persons cannot understand. What the Guru did is best known to him. We, his followers, should only understand this fact that it was he who had awakened the people from deep slumber. filled them with a new spirit and energy as to withstand any atrocity or attack. When a psychiatrist gives treatment to a patient inside his chamber/clinic, nobody bothers to know as what did he do. He is to give a sitting as to change the mind of the person concerned with a view to relieve him from his agony. It was the agony of living with complex of inferiority and hurnilation that prevailed among the Hindu community. Guru Nanak had referred to the state of their mind when he said : ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥ (ਅੰਗ 142) Je jeeve pat lathi jaaee. Sabh haraam jeta kichh khaae. Who lives without honour and respect For him eating anything is forbidden. We are also aware of the fact that when Arjun refused to fight against his brothers at Kurukshetra, his spiritual guide Krishna gave him the message as contained in Geeta, which was, in fact, a revelation that led to a psychological change of his mind and prepared him for acting to fight against the evil forces. It is in this manner that Guru Gobind Singh also acted as a psychologist to effect a change of mind and a change in the physical appearance, which emboldened the people to such an extent that they could challenge the rulers of the day. When the five beloveds went inside the camp, they were very weak, some of them belonging to even low castes and performing such professions for which the society did not give them the due respect, but, as they came outside the camp, they looked like bravest of the soldiers, ready to take any action and laydown their lives for a noble cause at the behest of their Master. Such was the transformation, the type of which can not be found anywhere in the history of the world. We, the Indian people, and particularly the followers of the Guru, should only feel proud of the said spectacular event, which brought a turning point in the history of our country. That is why all the people of our country including those settled abroad recently joined in the celebration of the tricentenary of that great event.
(204) Question:-	Briefly introduce five beloveds of the Guru? How they were administered Amrit i.e. the nectar water?
Answer:-	The five beloveds of the Guru as were selected by the Guru after putting them to a test of being bold enough to sacrifice the life for the Guru, hailed from different places in the country. Bhai Daya Ram was a Khatri of Lahore whereas Bhai Dharam Dass was a Jatt from Hastinapur. Bhai Mohkam Chand was a washerman from Dwaraka in Gujarat and Himmat Chand was a water carrier from Jagannath Puri Sahib Chand was a Barber from Bidar, Karnataka. These persons being from different castes and different places when administered Amrit were brought at par and made one. The Amrit ceremony was performed with sweetened water churned with a double-edged broadsword called a Khanda. The sweetened water was made sweet by putting pataasas (Sugar crystals). It is said that pataasas were put into the water by Guru's wife named Mata Jeeto Ji. When the Amrit was being prepared, hymns of the Gurus were recited. This type of preparation and the method of giving the sweetened water to the five persons on the basis of equality made them feel one and strong enough to fight the strongest of the powers. the Guru's act of surnaming them as Singh, which meant lion, filled them with the spirit of a lion. Guru then provided —a way of living consisting of 5 symbols, which further strengthened the sense of unity among them. When the Guru also became Gobind Singh from Gobind Rai, the beloveds felt that they were a part of the Guru. It is this tradition of Five beloveds acting on behalf of the Guru which is being followed till today for all important ceremonies including that of baptizing the Sikhs.
(205) Question:-	Was there any further response from the people for entering this new faith by having Amrit?
Answer:-	It is believed that there were around 80,000 persons present in the congregation on that historic day. When the Guru presented the five beloveds before them, the transformation being so impressive that thousands of them came forward to be administered Amrit for entering the new faith. This led to the constitution of a spiritual force to fight against the evil forces of injustice, tyranny, and oppression.
(206) Question:-	What were the main instructions given by the Guru to his five beloveds after they were administered Amrit?
Answer:-	While providing a Code of Conduct for them, the Guru required them to wear in future the five symbols of the Khalsa, all beginning with the letter 'K'. These symbols were the Kesh (Long Hair and Beard), Kangha (comb) to keep the hair clean, Kara (a steel bracelet), Kachch (a short breeches), and Kirpan ( a sword ). The initiated Sikhs were further required to have faith in One God only and to consider all human beings as equal irrespective of caste and creed. They were told to help the helpless and fight the oppressor. The Guru further invested the Khalsa Consisting of the five persons with authority to initiate others into Sikhism. The Guru further ordered that they should never cut or trim their hair and beards nor smoke tobacco. It was further required that the Sikhs should not eat the flesh of an animal killed slowly in the Muslim way called Kutha. The last injunction laid down by the Master for its followers was not to have sexual relationships outside the marital bond.
(207) Question:-	As Guru Gobind Singh started the initiation ceremony with Amrit, prepared with Khanda Baata, how were the earlier Gurus initiating their followers into the fold?
Answer:-	The initiation ceremony with Amrit was being followed even in the time of earlier Gurus, but it was known at that time Charnamat. which meant the water having the touch of Guru's feet. However. this method was replaced by Khanda Bata Amrit by the Tenth Guru. The Amrit was prepared by the Guru at the time of Basaikhi of 1699. as explained above, is called the Amrit prepared by Khanda Bata, and thereafter this method of initiation has been followed consistently.
(208) Question:-	What is meant by Rehat Maryada? Give a brief introduction regarding Rehat Namas.
Answer:-	Rehat Maryada means a Code of Conduct, according to which a Sikh is required to lead his life. The Rehat Maryada is based upon the teachings of the Gurus and the commands liven by the Masters from time to time, particularly by the 10th Guru after the formation of Khalsa. Some of the oral commands given by the 10th Guru were recorded immediately after his life by his contemporaries and such writings came to be known as Rehat Namas. Some of the prominent writers of Rehat Namas were Bhai Nand Lal, Bhai Prahlad Singh, Bhai Chaupa Singh, Bhai Desa Singh etc. A collection of all these Rehat Namas was prepared by S. Pyara Singh Padam and was published by M/ S Chattar Singh Jiwan Singh, Amritsar in 1974. Considering a large number of Rehat Namas and also some of the variations contained therein, it was decided by the SGPC to release a consolidated Rehat Maryada for the Sikhs to follow. This compilation was brought out after considerable deliberations among the scholars of the time in 1945. For the purpose of uniformity and certainty among the Sikhs, this Rehat Maryada is being followed among the Sikh circles since then. A new edition of this Rehat Maryada was brought ow in Feb. 1998 and the same is available from the office of the SGPC free of charge.
(209) Question:-	What action was taken by the 10th Master against Masands? Why was it considered necessary?
Answer:-	The Masand tradition started by the 4th Guru, Guru Ram Dass, has already been discussed at the appropriate place. This tradition went on very well for a long time. However, there was a deterioration in the said tradition because of the deterioration in the character of the Masand. They started using Daswand for their personal purposes and a very small portion of that money reached the house of the Guru. There were also complaints regarding other evil acts in which they became involved. Many of them started thinking themselves equal to the Guru and were possessed with the feelings of pride, ego and greed. The Guru, therefore, decided to put an end to this tradition. It was in 1698 that he issued directions to all the Sikhs living in different parts not to acknowledge masands. It was required by the Guru that all those Sikhs desirous of giving 1/10th of their income for the religious purposes should deposit the same personally and not through Masands, the earlier intermediaries. The Guru, thus, established a direct relationship with his Sikhs and addressed them as his Khalsa.
(210) Question:-	What is meant by the term 'Khalsa'?
Answer:-	The word 'Khalsa' is derived from the Arabic word Khans which literally means pure. There is another word in Persian known as Khalisah, which literally means the office of the revenue department; lands directly under Government management. It was the last meaning of this term which was used during the Muslim rule in India for the crown-lands administered directly by the king without the mediation of Jagirdars or Mansabdars. It is in this sense alone that the term was used by Guru Hargobind and Guru Tegh Bahadur in their Hukamnamas (written order or epistle). When the 10th Guru gave birth to the new order by initiating them with Amrit prepared with Khanda-Baata (known as Khande-di-Pahul), he gave them collectively the name of Khalsa. This term when used by the 10th Master implied all the above-noted meanings i.e. the pure ones who belonged to the Supreme Lord or under the control of the Guru. It was around at that time only that the Sikh Salutation was coined as "Waheguru Ka Khalsa, Waheguru Ji Ki Fateh" (Hail the Khalsa who belongs to the Lord God! Hail the Lord God to whom belongs the victory.")