2 - Devi Pooja

The detractors of Chandi charittars and Chandi di vaar contend that Guru ji worshipped Durga in these baanis. They have the misconception that in Vaar Sri Bhagauti ji ki, Guru Gobind Singh ji has worshipped Durga and hence hold the belief that in the baani “Bhagauti” is a reference to Durga. It has been alleged that this is not the Baani of Guru Gobind Singh ji at all, but is the baani of a Shakat poet Shyaam, who created this deception in order to make Sikhs worshippers of Durga. The claim is, he took the name of Durga before Guru Nanak dev ji and wrote this Baani in name of Guru Gobind singh ji to deceive Sikhs and portary them as a part of Hindus. So firstly we’ll do vichaar whether the word Bhagauti really means Durga and whether she is really “worshipped” in Baani. In the beginning of Baani of Akaal Ustat, Guruji makes clear his views on Durga and other Gods. Guruji says,
ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹ ਪਾਇਓ ॥
ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥ 5॥
In Shelter of his feet dwells Durga (the goddess of power).
Neither Brahma (god of creation) nor Vishnu (god of preservation) comprehends his bounds.
Brahma, having four faces, proclaimed that the Lord is Infinite. (5

At the start of baani of Candia di Vaar(as it is popularly known today) Guru ji says ‘Pritham Bhagauti simar ke’, this means first remember the Supreme Power, the Param Aaatma, the Super Soul and then Guru Nanak (Remember, in hindusim, devi has been reffered to as Bhagvati, not Bhagauti. These two are completely different words with different meanings). But if some one alleges no, Bhagauti is Durga, then we should go to second pauri of this baani. Here Guru ji says, O Supreme Mother (Bhagauti), first you created Khanda (an adjective for shabad). Out of Shabad you created Brahma, Vishnu and Shiva. Then you created the oceans, mountains, earth and the skies. You created Devas and demons (good and bad) and made them to fight each other. Then you created Durga to vanquish demons! If Bhagauti means Durga, then how it is possible that durga is creating durga again. The answer to this is that she isn’t, Bhagauti is the one supreme mother of all, the Param Aatma and it is she who has created Brahma, Vishnu, and Shiva, Durga, ram and krishan. Here is the entire second pauri of chandi di vaar.
ਪਉੜੀ ॥
ਖੰਡਾ ਪ੍ਰਿਥਮੈ ਸਾਜ ਕੈ ਜਿਨ ਸਭ ਸੈਸਾਰੁ ਉਪਾਇਆ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਸਾਜਿ ਕੁਦਰਤਿ ਦਾ ਖੇਲੁ ਰਚਾਇ ਬਣਾਇਆ ॥
ਸਿੰਧ ਪਰਬਤ ਮੇਦਨੀ ਬਿਨੁ ਥੰਮ੍ਹਾ ਗਗਨਿ ਰਹਾਇਆ ॥
ਸਿਰਜੇ ਦਾਨੋ ਦੇਵਤੇ ਤਿਨ ਅੰਦਰਿ ਬਾਦੁ ਰਚਾਇਆ ॥
ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥ 2॥

Pauri (Stanza of an Epic)
At first, the Primeval Force (The Lord) created Khanda (Configuration of the two edges of sword signifying creation and destruction of the Universe) and then He originated the whole Universe.
Having created Brahma, Vishnu and Shiva, He composed the play of the cosmos and made it manifest.
He made the oceans, mountains and the earth and stabilized the sky without pillars.

He created demons and gods and caused contention between them.

O Lord! By creating Durga, You alone have caused destruction of demons by her.

Having received power from You, Rama killed Ravana with arrows.

Having acquired strength from You Krishna pulled Kansa's hair and dashed him down.

The great sages and deities, in order to perform austerities underwent suffering on their bodies for many ages.

None could find your end. (2)

There is a difference in worshipping someone and respecting, praising someone
There was and is a poetic tradition in Indian sub-continent that whenever a Sant or Poet started any composition, he/she would write about his/her God, in whom they believed and asked for their blessings. In Guru Granth Sahib ji, in the beginning, we have Mool Manatar, which is a beautiful explanation of Saroop (form) of Waheguru. Afterwards, at the start of every baani and raag, Guruji praised Waheguru and attributed the composition to Mercy of Waheguru ( Satgur Parsad). This was known as ‘Mangal’ or ‘mangala charan’. Now let’s have a look at the Mangal of Baani of Chandi charittar. Guruji writes
ਚੰਡੀ ਚਰਿਤ੍ਰ
ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ਅਥ ਚੰਡੀ ਚਰਿਤ੍ਰ ਚਰਿਤ੍ਰ ਉਕਤਿ ਬਿਲਾਸ ॥
After writing name of Baani, Chandi Charitra, Guru Gobind Singh ji writes,
There is but One wonderful Lord, the repository of enlightenment called Vaheguru and Victory is of the Lord.
Where is the ‘worship of Durga’ here? Why didn’t the poet say ‘Jai Durga’ or something like that? He could not have, because the poet here is Guru Gobind Singh ji Maharaj. Now in the first stanza of the baani, The Poet makes clear his concept of God and what he thinks about gods and goddesses. Guruji says,
ਸ੍ਹੈਯਾ ॥
ਆਦਿ ਅਪਾਰ ਅਲੇਖ ਅਨੰਤ ਅਕਾਲ ਅਭੇਖ ਅਲੱਖ ਅਨਾਸਾ ॥
ਕੈ ਸਿਵ ਸਕਤ ਦਏ ਸ੍ਰੁਤਿ ਚਾਰ ਰਜੋ ਤਮ ਸੱਤ ਤਿਹੂ ਪੁਰ ਬਾਸਾ ॥
ਦਿਉਸ ਨਿਸਾ ਸਸਿ ਸੂਰ ਕੈ ਦੀਪ ਸੁ ਸ੍ਰਿਸਟਿ ਰਚੀ ਪੰਚ ਤੱਤ ਪ੍ਰਕਾਸਾ ॥
ਬੈਰ ਬਢਾਇ ਲਰਾਇ ਸੁਰਾਸੁਰ ਆਪਹਿ ਦੇਖਤ ਬੈਠ ਤਮਾਸਾ ॥ 1॥
Swaiya
The Supreme Lord is primeval, unbounded, indescribable, without end, immortal, guise less, imperceptible and indestructible.
By dint of His auspicious Power, Created innumebarable Shiv and Shaktis (Durga), He created four revelations (the Vedas), He has infused the three constituents of nature: Rajas (passion), Tamas (darkness) and Sattva (goodness) and dwells in the three worlds.
He created day and night and in order to illuminate them, He made the sun and the moon as lamps. He devised five elements and formed the whole universe.
He incites animosity between the gods and the demons to make them fight and while sitting apart, watches this play. (1)

If the composer of these Baanis was some one who believed in Durga to be All-powerful creator, why was he singing glory of Akaal Purakh? In the first line, all the names of Lord Akaal Purakh which have been used are present in Guru Granth Sahib ji. These lines of baani clearly prove the composer of this baani to be believer of One Supreme God, who is Guru Gobind Singh ji.




Guru ji again asks for knowledge and blessings from the Supreme power to write story of Chandika( Durga). If he was worshipping Durga, why was he asking for blessings from someone else to write story of Durga? Would he not have asked for the blessings of Durga herself in order to write the story of her battles?
ਦੋਹਰਾ॥
ਕ੍ਰਿਪਾ ਸਿੰਧ ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਜੋ ਕਛੁ ਮੋ ਪਰਿ ਹੋਇ ॥
ਰਚੋ ਚੰਡਕਾ ਕੀ ਕਥਾ ਬਾਣੀ ਸੁਭ ਸਭ ਹੋਇ ॥ 2॥
Dohra
O, the Ocean of mercy! If you shower a bit of your grace on me,
Then I may compose the story of Chandika (Durga). Help me so that this (poetic) composition may be befitting. (2)

Guru Gobind Singh ji did ardas to ‘Kirpa Sindhu’ (Ocean of Mercy, Waheguru) to bless him so that he could write story of Durga.
We can make out very clearly that Guru Gobind Singh ji was not worshipping Durga or asking for boons from her. Instead he was writing her story with the blessings of Akaal purakh Waheguru!

Now the question arises ‘why Guruji wrote the story of durga?’

When we look at the history of India before the time of our gurus, we don’t come across any great warrior icons that have selflessly fought for dharma. Ram fought for his wife and Krishna and Pandavs for their empire.

Guru ji wanted to inspire, wake up common man of India, to be able to stand up for his faith and against injustice. Before any type of empirical revolution, first the conscience and self-esteem of a human must wake up, so that when he goes to battlefield, he’s not afraid of death and most importantly he must have an icon to follow. He must have someone from whom he can draw his strength as a role model in a way. Today we have a rich history; we have Guru ji, Sahibazadey, Baba Deep singh ji, Baba Mani singh ji, Bhai Taru singh ji who gave their lives for dharma. There are millions of shaheed singhs whom we are proud to follow, whom we wish to emulate. We feel ready to walk on their footsteps, to fight in the battlefield like them. We feel pride to have a heritage containing so much selflessness that is why we listen to their history with so much passion; we listen to their Vaars (ballads) from Dhadhi Singhs. Ever thought when Guru Hargobind Sahib ji built Akaal Takhat and started Dhaadi tradition, whose ballads dhadis used to sing at that time? They sang Vaars of ancient Rajput heroes who died fighting mughals, turks, pathans but didn’t give up their honour. They were not worshipping them, but singing their ballads as heroes of battlefield, who fought and died for honour.
When Guru ji looked at Indian history he didn’t find anyone, except Durga, who on the orders of Waheguru, fought selflessly for sake of mankind. Despite having so much power she didn’t start her own religion, and lived a life of self less service to humanity. She was the one whom Indians had been worshipping as a goddess for centuries, but they never tried to walk on her footsteps or understand what Durga really stood for?

The reality of the situation was that ninety percent of those who were becoming Sikhs were coming from Hindu backgrounds. Hindus woken up by Guru’s call for freedom and independence had accepted Gurus as their masters and those who became part of the spiritual revolution started by the Gurus became Sikhs. In Baani, Maharaj uses the example of Durga to help awaken the Sipahi roop of sikhs. Guruji asked them, if Durga being a woman can ride a lion, why can you not ride a horse? If she can carry weapons in her eight hands, why can’t you in 2? If she can fight with millions of demons in battlefield alone, with Akaal Purakh’s blessings, why can’t you fight with those opposing your religious rights and freedom? He sang the Vaar of Durga, like a warrior praises another great warrior. He didn’t worship Durga as a goddess like Hindus; he praised her as a warrior woman. The Durga that Brahmins worship wears bangles in her hands; Durga of Guru Gobind Singh ji wears karras (bracelets) of iron. The Durga of a Brahmin wears sarree, Durga of Guruji wears Sarabloh armour. The Durga of Brahmin wears Mukat on her head, but Durga of Guruji wears Chakkars and Gajgah on her head.

So it’s just sheer foolishness or ignorance to doubt Gurbaani of Guru ji which inspires a Gursikh for Dharam yudh, the War for Truth. Thus baani chandi di vaar and chandi charritars was and is read by gursikhs from centuries. Baba deep singh ji did eleven paaths of Chandi di vaar everyday. This tradition still continues in Nihang dals. Gursikhs of Buddha dal, Tarna dal, Damdami Taksal, Akand kirtani jatha still read these baanis with love and respect.

Creating doubt about these baanis is only a ploy to de-weaponise, de arm and reduce the warrior spirit of Khalsa panth by removing these Baanis, full of Bir-ras, from the conscience of Panth. What we need today is a correct and honest translation and vichaar of Baani, with Bibek-Budh blessed by Guru Granth Sahib ji, otherwise there is always a possibility of erroneous interpretations, which may lead to more confusion among Sikhs. And further confusion about Baani or Baana or Rehat is going to be harmful for Sikhs. So for unity and Charhdi kala of Panth, we should all devote some time in reading, understanding and doing vichaar on Baani of Guru Granth Sahib ji and Sri Dasam Granth Sahib ji so that our lives are blessed and we live them according to golden principles of Gurubaani.

Akaal ji Sahai.

1 - Devi Pooja

Sikhi-The religion of Guru Nanak is based on root principle of ONE. The digit 1 stands for One Supreme God. What follows are the qualities and glory of this < (Ik Oankaar). Guru Nanak’s Sikhi (not Sikhism) is based on Love and devotion for one supreme God, the One Supreme Power. Sikhi is a monotheistic Religion, and Guru Baani ,Bhagat Baani, Bhatt baani, compositions of Sikhs in Guru Granth Sahib and Sri Dasam Granth, vaara and Kabitt Sawaiye of Bhai Gurdas ji and Bhai Nand Laal ji are proof enough that Sikhs never worshipped anyone else except The One. If we start giving references and proofs from these compositions, it’ll be an endless list. So we’ll stick to the root principle, the base of Sikhi, The One, Ik Oankaar and do some vichaar.
Lately there has been a vicious propaganda against Baani of Guru Gobind Singh ji, that these compositions of Dasam Granth contain reverence for Hindu Gods and Goddesses, therefore they can not be Baani of Dasmesh pita. This has been fuelled by some of our neo-scholars of dasam baani who have interpreted words like Kaalka, Bhagauti, Chandika, Kaal, Mahakaal for being Hindu deities Shiv and Parbati (Durga).

Guru Granth Sahib ji Maharaj is Supreme Guru of Sikhs. The concept of One enshrined in the Mool mantar at the beginning of Guru Granth Sahib forms the basis of any type of interpretation, translation or explanation of any Shabad or composition of Ten Gurus, as they were all here on this planet as representatives of One Akaal Purakh, not various Gods and goddesses. If something is contrary to teachings of Guru Granth Sahib ji or Dasmesh pita, that cannot be accepted as a honest and pure translation of Baani. Guru Granth Sahib ji talks about One, the authority and supremacy of One, how the Supreme Power manifests itself in different forms, how it is all-pervading and omnipresent. Guru Granth Sahib takes us from duality to non-duality; it’s a journey in which we go through this world to reach our True-self. It’s a process of identifying One’s real self, which is lost in duality of this creation. It’s a path which tell us that Waheguru is
ਅਨੇਕ ਹੈਂ ॥ ਫਿਰਿ ਏਕ ਹੈਂ ॥ 43॥
Though you have many forms yet you are one. (43) (Sri Jaap)

There’s a big ideological difference between Sikh and Hindu concept of God. Hindus claim God takes form to remove evil from this world and to bless his Bhagats. Hindus started worshipping those different forms, forgetting the One who was at the Core of that form, the one who was the real power behind that form. Hindus say Vishnu blessed Dhruv, Prahlaad and people like Ajaamal and Ganika. They say Krishna blessed Bidar and Draupadi and killed Kansa. They claim it was Ram, son of Dasrath who killed Ravana and blessed the world. They refused to see power of One Waheguru working through these forms and started worshipping them. Hindu books praised Vishnu, Ram and Krishna as Gods who performed these actions and started worshipping them instead of The One, whereas Guru Nanak’s Sikhi attributes all these actions to One Waheguru.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਮਾਰੂ ਮਹਲਾ 9 ॥
ਹਰਿ ਕੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਈ ॥
ਜਾ ਕਉ ਸਿਮਰਿ ਅਜਾਮਲੁ ਉਧਰਿਓ ਗਨਿਕਾ ਹੂ ਗਤਿ ਪਾਈ ॥1॥ ਰਹਾਉ ॥
ਪੰਚਾਲੀ ਕਉ ਰਾਜ ਸਭਾ ਮਹਿ ਰਾਮ ਨਾਮ ਸੁਧਿ ਆਈ ॥
ਤਾ ਕੋ ਦੂਖੁ ਹਰਿਓ ਕਰੁਣਾ ਮੈ ਅਪਨੀ ਪੈਜ ਬਢਾਈ ॥1॥
ਜਿਹ ਨਰ ਜਸੁ ਕਿਰਪਾ ਨਿਧਿ ਗਾਇਓ ਤਾ ਕਉ ਭਇਓ ਸਹਾਈ ॥
ਕਹੁ ਨਾਨਕ ਮੈ ਇਹੀ ਭਰੋਸੈ ਗਹੀ ਆਨਿ ਸਰਨਾਈ ॥2॥1

Some people have interpreted Bhagauti, Shivaa, Kaalka as being Hindu Goddess Durga. In their translations of ancient texts, they have committed the same mistake, of considering Durga as the one whom Guru Gobind Singh ji worshipped, which goes against the Baani of Guru Granth Sahib ji and ideals of earlier nine gurus, and there is no way Guru Gobind Singh ji could have gone against principles of Guru Nanak dev ji. So who is this whom Guruji has actually worshipped and meditated upon? It’s the same ‘Ik Oankaar’ whom Guru Nanak worshipped as Niranjan, Nirankaar, Raam, Hari and many other names. It’s the Father or Lord Form of Supreme Power, which is essentially genderless according to Gurmat. And when Guru Gobind Singh ji worshipped same ‘Ik Oankaar’- Supreme Power-Param Aatma as Mother, he used names like Kaalka, Bhagauti, Chandi and Shivaa. If earlier Gurus using names of Vishnu and his incarnations for Waheguru didn’t make us Vaishnav Hindus, Guru Gobind Singh ji using female names of Hindu goddesses doesn’t make us Shakat Panthi Hindus. We are Sikhs, Khalsa, who believe in One Supreme Power, One Param Aatma, and Guru Gobind Singh ji never worshipped anyone else other than Ik Oankaar. It’s just that he used a different form, a different style for writing praises of Waheguru, but his loyalty is for none other than Waheguru. These Shabads of Guruji’s Baani make this concept very clear.

ਰੂਆਲ ਛੰਦ ॥ ਤ੍ਵ ਪ੍ਰਸਾਦਿ ॥
ਆਦਿ ਰੂਪ ਅਨਾਦਿ ਮੂਰਤਿ ਅਜੋਨਿ ਪੁਰਖ ਅਪਾਰ ॥
ਸਰਬ ਮਾਨ ਤ੍ਰਿਮਾਨ ਦੇਵ ਅਭੇਵ ਆਦਿ ਉਦਾਰ ॥
ਸਰਬ ਪਾਲਕ ਸਰਬ ਘਾਲਕ ਸਰਬ ਕੋ ਪੁਨਿ ਕਾਲ ॥
ਜੱਤ੍ਰ ਤੱਤ੍ਰ ਬਿਰਾਜਹੀ ਅਵਧੂਤ ਰੂਪ ਰਸਾਲ ॥ 79॥
Rooaal Chhand. By Thy grace.
Thou art Primeval Entity, Eternal Personality, Unborn Animation and boundless Cosmic Spirit.
Thou art venerated by all. Thou art the prestigious Deity of Three gods (Brahma, Vishnu and Shiva). Thou art Mysterious and benevolent since Inception.
Thou art all Sustainer and All prompter but later on Thou exterminate all.
Thou art majestically stationed here and there and art the source of Lusciousness but art Detached from Worldly enjoyments. (79)

ਸ੍ਵੈਯਾ ॥
ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀਂ ਆਨਯੋ ॥
ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥
ਸਿੰਮ੍ਰਿਤ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈਂ ਹਮ ਏਕ ਨ ਜਾਨਯੋ ॥
ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥
(ਰਾਮਾਵਤਾਰ, ਦਸਮ ਗ੍ਰੰਥ)

ਜਵਨ ਕਾਲ ਸਭ ਜਗਤ ਬਨਾਯੌ ॥ਦੇਵ ਦੈਤ ਜੱਛਨ ਉਪਜਾਯੋ ॥
ਆਦਿ ਅੰਤਿ ਏਕੈ ਅਵਤਾਰਾ ॥ਸੋਈ ਗੁਰੂ ਸਮਝਿਯਹੁ ਹਮਾਰਾ ॥9॥
(ਚੌਪਈ, ਦਸਮ ਗ੍ਰੰਥ)
Ten Gurus were One Light, One Jot, One Power, and they all had one mission, to awake the world in consciousness of Holy Naam, Shabad, so that all beings of this world and Universe are blessed and realize their true self, without any hindrance from anyone. Their mission was to create God-conscious people who’ll be one with Him, whose loyalty will lie with one god. They had understood that until fake ritualism wasn’t abolished and fake God and goddesses weren’t removed from conscience of masses, there can’t be a spiritual awakening, people can’t enjoy the bliss of Naam, enjoy the Freedom of spirituality. This was the reason Guruji taught people of this world the principle of Oneness of God and Humanity. Guru Nanak’s mission was to wake up humans to the reality, the truth, that Waheguru was all-pervading, eternal, infinite and supreme. They wanted to remove to remove every hurdle between Param-Aatma and Aatma that had been created by cunning priests and Vikkars of mind. They wanted to wake up their Sikhs in Super-consciousness where they will be able to experience the Bliss of Naam and see their beloved God with them, around them. These two Shabads from Guru Granth Sahib ji and Dasam Granth Sahib ji explain this principle well.

ਸੋਰਠਿ ਮਹਲਾ 5 ਘਰੁ 2 ਦੁਪਦੇ
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਸਗਲ ਬਨਸਪਤਿ ਮਹਿ ਬੈਸੰਤਰੁ ਸਗਲ ਦੂਧ ਮਹਿ ਘੀਆ ॥
ਊਚ ਨੀਚ ਮਹਿ ਜੋਤਿ ਸਮਾਣੀ ਘਟਿ ਘਟਿ ਮਾਧਉ ਜੀਆ ॥1॥
ਸੰਤਹੁ ਘਟਿ ਘਟਿ ਰਹਿਆ ਸਮਾਹਿਓ ॥
ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਸਰਬ ਮਹਿ ਜਲਿ ਥਲਿ ਰਮਈਆ ਆਹਿਓ ॥1॥ ਰਹਾਉ ॥
ਗੁਣ ਨਿਧਾਨ ਨਾਨਕੁ ਜਸੁ ਗਾਵੈ ਸਤਿਗੁਰਿ ਭਰਮੁ ਚੁਕਾਇਓ ॥
ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇਓ ॥2॥1॥29॥
Fire is contained in all firewood, and butter is contained in all milk.
God's Light is contained in the high and the low; the Lord is in the hearts of all beings. ||1||
O Saints, He is pervading and permeating each and every heart.
The Perfect Lord is completely permeating everyone, everywhere; He is diffused in the water and the land. ||1||Pause||
Nanak sings the Praises of the Lord, the treasure of excellence; the True Guru has dispelled his doubt.
The Lord is pervading everywhere, permeating all, and yet, He is unattached from all. ||2||1||29||

Guru Gobind Singh ji states in his baani of Akaal Ustat.

ਤ੍ਵ ਪ੍ਰਸਾਦਿ ਚਉਪਈ ॥
ਪ੍ਰਣਵੋ ਆਦਿ ਏਕੰਕਾਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਕੀਓ ਪਸਾਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਬਗਤਿ ਅਬਿਨਾਸੀ ॥
ਲੋਕ ਚੱਤ੍ਰੁ ਦਸ ਜੋਤਿ ਪ੍ਰਕਾਸੀ ॥ 1॥
ਹਸਤ ਕੀਟ ਕੇ ਬੀਚ ਸਮਾਨਾ ॥
ਰਾਵ ਰੰਕ ਜਿਹ ਇਕ ਸਰ ਜਾਨਾ ॥
ਅਦ੍ਵੈ ਅਲਖ ਪੁਰਖ ਅਬਿਗਾਮੀ ॥
ਸਭ ਘਟ ਘਟ ਕੇ ਅੰਤਰਜਾਮੀ ॥ 2॥
ਅਲਖ ਰੂਪ ਅਛੈ ਅਨਭੇਖਾ ॥
ਰਾਗ ਰੰਗ ਜਿਹ ਰੂਪ ਨ ਰੇਖਾ ॥
ਬਰਨ ਚਿਹਨ ਸਭਹੂੰ ਤੇ ਨਿਆਰਾ ॥
ਆਦਿ ਪੁਰਖ ਅਦ੍ਵੈ ਅਬਿਕਾਰਾ ॥ 3॥
ਬਰਨ ਚਿਹਨ ਜਿਹ ਜਾਤ ਨ ਪਾਤਾ ॥
ਸੱਤ੍ਰ ਮਿੱਤ੍ਰ ਜਿਹ ਤਾਤ ਨ ਪਾਤਾ ॥
ਸਭ ਤੇ ਦੂਰਿ ਸਭਨ ਤੇ ਨੇਰਾ ॥
ਜਲ ਥਲ ਮਹੀਅਲ ਜਾਹਿ ਬਸੇਰਾ ॥ 4॥
ਅਨਹਦ ਰੂਪ ਅਨਾਹਦ ਬਾਨੀ ॥
ਚਰਨ ਸਰਨ ਜਿਹ ਬਸਤ ਭਵਾਨੀ ॥
ਬ੍ਰਹਮਾ ਬਿਸਨ ਅੰਤੁ ਨਹ ਪਾਇਓ ॥
ਨੇਤ ਨੇਤ ਮੁਖਚਾਰ ਬਤਾਇਓ ॥ 5॥

Through Thy Grace, I Utter the Quatrain.
First of all, I bow down to the Immanent and Transcendental Lord
Who pervades in Waters, earth and throughout space.
He is the primordial Being, is without a body and is indestructible.
His light illumines the fourteen worlds. (1)
He dwells within a (gigantic) elephant as well as in a (diminutive) ant.
He reckons the King and the Pauper alike.
He is incomparable, unknowable and a Supreme Scholar of Realism.
He Knows the Inner thoughts and secrets of Every Heart. (2)
His Form is Invisible, Imperishable and without a Distinctive costume.
He is without attachment, without colour, without complexion and without outline.

He is not associated with the caste structure and symbols proclaimed thereof.
He is the origin of all mortals, is unequalled and changeless. (3)
He has neither caste marks, nor family class, nor sub caste.
He has neither foe, nor friends, neither Father, nor Mother
He is far away from all but is quite near, and immanent in the hearts of all.
He dwells in waters, on land and in interspace. (4)
His form (Configuration) is limitless and his melodious utterance is unstruck.
In Shelter of his feet dwells Durga (the goddess of power).
Neither Brahma (god of creation) nor Vishnu (god of preservation) comprehends his bounds.
Brahma, having four faces, proclaimed that the Lord is Infinite. (5)


So what we see is a perfect oneness in ideology and principles of All the Ten Gurus. If Guru Nanak dev ji or earlier Gurus didn’t worship Hindu Gods and Goddesses, there is no way Guru Gobind Singh ji could have done that, neither he did it.

It’s just because of ignorance or incomplete knowledge or some ulterior motives that people claim that in this Baani of Dasam Granth, Guruji has worshipped Devi or Devtas.

Contd.

Khalsa Panth 3

Guru Nanak laid foundation of Sikhi on the Principle of One. Root of Sikhi is One Lord, The Creator, Preserver and the Transformer. The One Supreme power was to be the source of Sikhi’s Power, Knowledge, Pious deeds and Unity. Gurus tried for 230 years and created a society which was to firmly believe in Oneness of God and Humanity, a society which was to be based on principles of Love and Equality, with Gurubaani and Naam being the uniting factor. This God-conscious society of Saints was to be representative of God on this Earth, working for betterment of whole humanity, uniting mankind, and if need arises, fighting for Truth. Gurus served as examples themselves, with Two Sikh Gurus sacrificing their lives and lighting the lamp of sacrifice and revolution in Sikh society, which was to light up Path of Sikh Panth. Guru Gobind Singh ji formalised this society of Saints in a fighting force, where God-conscious Souls were to shed their blood purified by Naam for the sake of Humanity and Justice, for the protection of Pure and upholding the Universal law-The Dharma. This group of Saint-warriors was named Khalsa Panth.

Khalsa Panth, in its 311 year old history fought hundreds of Battles, created Kingdoms, protected Poor, destroyed Evil regimes and upheld Dharam. But it paid a heavy price for all this. In this short period of 311 years, we have 4 holocausts, hundreds of massacres and Millions of Martyrs, who all fought and died for One Supreme truth, Waheguru.

But today what we see is same Khalsa Panth, the Brotherhood of Pure getting divided in parts and fighting against one-another. Today this Panth, which was created to fight for Dharam and uphold it, which was created to protect every poor and helpless on Planet is not able to protect itself. Today we see the traditions, customs, rules and regulations of this Panth being challenged and destroyed everyday, still this Panth is watching helplessly, waiting for some miracle, when Guru had transferred His whole Power and authority in It. There was a time empires tried to divide us and finish us, but they couldn’t, but I don’t understand from where this Panth acquired properties of an Amoeba, to divide itself without effort from anyone else? Why has this happened?

The basic strength of any society is its Principles. When values are lost, when traditions are broken, the Unity is lost. And with Unity, power is lost. Today if we are powerless, helpless, virtually getting beaten everywhere is just due to these reasons.

Did anyone from Khalsa Panth of 18th century ever doubted Supremacy and Purity of Guru Granth Sahib ji??
Did any Sikh of 18th century question the Baani of Guru Gobind Singh ji?
Did any Sikh of 18th century question Amrit of Guru, or Power of Guru?
Did any Sikh of Guru in 18th century question Panth, its Maryada or Traditions?

The Answer is NO. They were firm in their beliefs, their commitment and their faith in Guru. They had faith that their Guru was watching over their heads. They had faith that Guru is omnipresent and always with them. They had faith that their Guru will lead them in every situation, help them out and take them on the Path of Immortality. They had Baani in their hearts, Naam of Waheguru on their lips and Sword of Guru in their hands, which made them pure souls, ever ready to die. They didn’t fear death, because they knew their Guru had made them Immortal. They didn’t wish for worldly pleasures for themselves or their families, as they knew that dasmesh pita had given them Eternal place in his ‘Anand Pur’ –The City of Bliss. They were the ones who had power of Japji and Jaap in their hearts, the vairaag from Sawaiyes. They had Chaupai sahib with them, to ask for protection from Guru. They had Anand of Guru Amardass ji to take them beyond worries of this World. When they recited Akaal ustat of Guru and chanted ‘Tuhi Tuhi’, their eyes used to turn divinely beautiful, and they used to see Akaal Purakh in every atom of creation. They had Chandi of Guru Gobind Singh ji to arouse them in battlefield, where One Khalsa used to fight with hundreds of enemies. And due to this, those Khalse were able to live through those hard times, face holocausts, massacres and atrocities and create an independent Kingdom-Khalsa Raaj.

Those who had with them, Baani, Naam, Baana, Faith, Love and Commitment for Guru, they lived and died for Guru and Truth in all ages. We had those blessed souls in 18th, 19th and 20th century. But today the situation is turning worse day by day. Time has come to choose between Guru and World, between History and Present, between faith and Faithlessness. If today we didn’t wake up, realized our True-self, didn’t turn in Khalsa Guru Gobind Singh ji made us on 30th March 1699, we will never be able to.

Let’s have our Guru and Shaheeds as our ideals, have complete faith in Guru Granth Sahib ji, Sri Dasam Granth Sahib ji, Our Rehat Maryada, our Traditions and Our Panth.
Let’s move back to the Root, our source – The One Lord Akaal Purakh Waheguru!

Akaal ji Sahai
Mahakaal ji Sahai
Kamaljeet Singh Khalsa Shaheedsar

Shaster Naam Mala

Waheguru ji ka Khalsa Waheguru ji ki fateh!

[One of my sisters from UK had asked abt purpose and history behind Baani of Shastarnaam maala. With Maharaj ji's and Shaheed Singha di Kirpa,i tried to explain reason and purpose of this Baani. i would like to share with rest of Sangat vichaar i sent to sister.If there is any Bhul-Chuk, sangat is bakshanhaar,forgive me and plz dont hesitate to correct me and pray that Maharaj ji bless me with Sumat to do service of Panth and stand up for Baani of Dasmesh pita Guru Gobind Singh ji Maharaj].

Guru Gobind Singh ji Maharaj Sache patshah was a Master, General, Poet, writer par excellence, but most importantly he was a Revolutionary! His entire composition is revolutionary in nature. His basic aim was to shake and wake up conscience of a Sleeping nation, which was being killed, looted, raped and destroyed from centuries. And the protectors, who were given duty of protecting the society and Nation, Kshatriyas (Khatris), had left this virtue of Bir-Ras and War and taken to business and other professions. Gautam Buddha was a Kshatriya himself, he started Buddhism and exhorted people to follow the path of Non-Violence. People gave up weapons, love of weapons, respect of warriors. For this very reason Brahmins like Shankaracharya went in jungles of Rajasthan, collected various tribes living in jungles at Mount Abu and gave them title of Rajputs, who were to fight for Dharam and nation after that. When Guru Nanak dev ji saw this situation, Kshatriyas, The warriors, defenders of Dharam had become slaves and money- minded, he had to say in his Baani:-
ਖਤ੍ਰੀਆ ਤ ਧਰਮੁ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥
ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥੩
The K'shatriyas have abandoned their religion, and have adopted a foreign language.
The whole world has been reduced to the same social status; the state of righteousness and Dharma has been lost. ||3||

Which Social Status Maharaj was talking abt? It was status of ‘’Vaishya’’, The baniya,the shopkeeper whose only aim in life was to make money. Kshatriyas had taken up profession of Vaishyas. As time changed, even Rajputs started giving their daughters to mughals in marriages. There was no pride or honour left in general Indian society that time.
Guru Nanak’s mission was not only spiritual awakening of Society, not just to make Saints or Bhagats, but he also dreamt of a society free from Injustice, Tyranny and atrocities, where all could profess their faith freely and breathe in free air. He wanted to create a society of God-conscious Sant-Sipahis who’ll be Spiritual Warriors, who with Name of Waheguru on their tongues and in their hearts and Swords in their hands will vanquish tyrants and create a Halemi Raaj-‘’Kingdom of Peace’’. But this mission took 230 years, from 1469 to 1699, when Guru Gobind Singh ji created Khalsa Panth-Army of Timeless Lord (Akaal). Guru Gobind Singh ji’s baani played a very important role in this mass awakening of a sleeping nation which was committed to Dharamyudh for its rights. It was at such time when Dasmesh Pita had declared:-
ਸਵੈਯਾ ॥
ਛਤ੍ਰੀ ਕੌ ਪੂਤ ਹੌ ਬਾਮਨ ਕੋ ਨਹਿ ਕੈ ਤਪੁ ਆਵਤ ਹੌ ਜੁ ਕਰੋ ॥
ਅਰੁ ਅਉਰ ਜੰਜਾਰ ਜਿਤੋ ਗ੍ਰਹ ਕੋ ਤੁਹਿ ਤਿਆਗ ਕਹਾ ਚਿਤ ਤਾ ਮੈ ਧਰੋ ॥
ਅਬ ਰੀਝ ਕੈ ਦੇਹੁ ਵਹੈ ਹਮ ਕਉ ਜੋਉ ਹਉ ਬਿਨਤੀ ਕਰ ਜੋਰ ਕਰੋ ॥
ਜਬ ਆਉ ਕੀ ਅਉਧ ਨਿਧਾਨ ਬਨੈ ਅਤਿ ਹੀ ਰਨ ਮੈ ਤਬ ਜੂਝ ਮਰੋ ॥੨੪੮੯॥੫੧੩॥
That was a time when talking about War by religious masters was considered a anathema, Gurus were supposed to be orange or white robed Sadhus who were to give sermons on how to reach God, or how to do Karam-Kands. Non-violence was considered a very great Virtue (Thanks to Buddha) and anyone speaking about War or weapons was seen as against the virtues of Love, peace and God. But Guru Gobind Singh ji didn’t care about this, he knew that without a strong committed force, backed by a strong united society, freedom was impossible. A Nation can only have freedom when it’s each and every constituent understands the value of Freedom and is ready to shed blood for this Aim (which we Sikhs of today lack in us). Gurus had tested each and every component of Indian society, The Brahmins, The Khatris, The Rajputs, The Vaishyas, the Shudras……but no one met the standard Sikh Gurus wanted them to be of, and all failed. For this very reason Guru Gobind Singh ji Maharaj was chosen by Lord Akaal WaheGuru to create a Panth, An Army of Akal Purakh which was to fight for Dharam! But that army was to be created out of Humans living on this planet, Gods were not going to come from heavens to be a part of it. It was a tough task, for this very reason Guru Gobind Singh ji had asked Waheguru ji in Sachkhand to help him and bless the Panth and always be its protector which He was going to create on this earth.
ਕਬਿ ਬਾਚ ॥ ਦੋਹਰਾ ॥
ਠਾਢ ਭਯੋ ਮੈ ਜੋਰਿ ਕਰ ਬਚਨ ਕਹਾ ਸਿਰ ਨਿਆਇ ॥
ਪੰਥ ਚਲੈ ਤਬ ਜਗਤ ਮੈ ਜਬ ਤੁਮ ਕਰਹੁ ਸਹਾਇ ॥੩੦॥
Guru Gobind Singh ji Maharaj had called upon Brahmins and Hindu Kings to take part in the revolution which was to take place in North India, but they simply refused to be a part of Guruji’s mission, for the sole reason that Guruji had abolished Caste system in Sikhi and all Gursikhs used to sit in one pangat and have langar, carried out their Shastarvidya together and did Simran together. They couldn’t tolerate Guruji giving equal status to all and refuses bluntly to support Maharaj. They put up two conditions before Dasmesh pita, that he’ll not ask them to sit with Shudras and he’ll let them worship their Gods. Guruji refused to accept these conditions which were against Sikh principles. That time Guruji had said
ਜਿਨ ਕੀ ਜਾਤ ਬਰਨ ਕੁਲ ਮਾਹੀ ,ਸਰਦਾਰੀ ਨ ਭਈ ਕਦਾਹੀੰਂ
ਤਿਨ ਹੀ ਕੋ ਸਰਦਾਰ ਬਨਾਓੂਂ, ਤਬੈ ਗੋਬਿੰਦ ਸਿੰਘ ਨਾਮ ਕਹਾਓੂਂ
Earlier Nine Gurus had composed Baani which was in praise of Waheguru ,His Naam, His ‘Nadar and Karam’’Love and Peace, but Guru Gobind Singh ji Maharaj was given a mission to create a Fighting Force, an Army of Sant-Sipahis which was to face tyrants and butchers for centuries and crush them, and to infuse the warrior spirit in them, he undertook a heavy and momentous task of composing Bir-Ras Literature, unheard and Unmatched in history of world literature, after reading which even Cowards would take swords in their hands and fight like Lions in Battlefield. Every cut on their body, every drop of blood falling from their body was to arouse their fury in Battlefield, the fury seeing which enemies would just flee from Battle. For this, there was a need to arouse love for War, Dharamyudh in them, and for Dharamyudh to be fought and won, most important components are Weapons. Without weapons Wars cannot be fought, empires cannot be created, Nations cannot be freed. Weapons are needed to defend our self and others who cannot protect themselves. Sri Mukhvaak goes like this:-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ
Thus Guruji composed Shastarnaam maala Puran, The first formal Granth in history of mankind dedicated entirely to Glory of Weapons.
Shastarnaam Maala Puran is now a part of Sri Dasam Granth Sahib ji. Puran means Ancient text. Ancient Indians had a way of glorifying their respective Devi-Devtas. 1400 years ago there was nothing such as Hinduism; there were various Sects like Vaishnavs, Shaivas and Shakats. All wrote books glorifying their Respective Gods, giving their various names, their deeds, their acts and their family history. Vaishnavs wrote for Vishnu, Vishnu puran, Bhagwat Puran, Varah Puran, Garurh Puran. Shiavs wrote Skand, Shiv and Ling puran for Shiv and Shakats had their own Devi puran and Markanday Puran. There are a total of 18 hindu purans.

Guru Gobind singh ji maharaj saw the futility of worship of these fake gods and goddesses, the negative effect their worship was having on Society as a whole. There was no unity in society that time. And to unite the masses, to infuse a spirit of Dharamyudh in them, to make people love the weapons he wrote Shastarnaam maala Puran! Guruji saw Waheguru’s light, Akaal’s Power in every atom of Universe. Waheguru was everywhere and still Is, and best way to reach him, to be one with him is to see him in the thing u LOVE the MOST. Guruji glorified Three forms of Waheguru Akaal Purakh in his Baani the most, First as Gyaan saroop( Divine Knowledge, Baani) , second as a Shastardhari(Armed With Weapons) and Third as Shastars itself. When we believe Waheguruji to be in Gyaan Saroop, We love Gurbaani, we love it, respect it, try to be One with Waheguru ji! Second Saroop of Waheguru ji, Shastardhari saroop has been glorified in baani of Guru granth Sahib ji also, although it deals with merciful saroop of Waheguru ji. Guru Arjan dev ji says in Baani:-
ਬਨਮਾਲਾ ਬਿਭੂਖਨ ਕਮਲ ਨੈਨ ॥
ਸੁੰਦਰ ਕੁੰਡਲ ਮੁਕਟ ਬੈਨ ॥
ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਹੈ ਧਾਰੀ ਮਹਾ ਸਾਰਥੀ ਸਤਸੰਗਾ ॥੧੦॥
He is adorned with garlands of flowers, with lotus eyes.
His ear-rings, crown and flute are so beautiful.
He carries the conch, the chakra and the war club; He is the Great Charioteer, who stays with His Saints. ||10|
ਪੀਤ ਪੀਤੰਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥
ਜਗੰਨਾਥੁ ਗੋਪਾਲੁ ਮੁਖਿ ਭਣੀ ॥
ਸਾਰਿੰਗਧਰ ਭਗਵਾਨ ਬੀਠੁਲਾ ਮੈ ਗਣਤ ਨ ਆਵੈ ਸਰਬੰਗਾ ॥੧੧
The Lord of yellow robes, the Master of the three worlds.
The Lord of the Universe, the Lord of the world; with my mouth, I chant His Name.
The Archer who draws the bow, the Beloved Lord God; I cannot count all His limbs. ||11||

Guru Arjan dev ji Maharaj praises Waheguruji’s Sargun Saroop as wearing Yellow Baana, and holding Conch (used in wars in ancient times to start the war),Chakkar, Gada and Bow and arrows, its in Shingaar-Ras. Guru Gobind Singh ji in his Baani uses more of Bir-Ras in his definition of Akaal Purakh’s warrior form, thus he becomes Maha-Kaal or Sarab-Kaal Sri Dasam Granth Sahib ji. Guru ji uses many Bir-Rasi Shastardhari names of Waheguru ji, such as,Sri Asdhuj, Sri Asket, Kharag ket, Chakkardhar so that it infuses a warrior spirit in us. This form of Waheguru ji is present there in whole of Sri Dasam Guru Granth Sahib ji beginning with Jaap Sahib,
ਨਮੋ ਸਸਤ੍ਰ ਪਾਣੇ ॥ ਨਮੋ ਅਸਤ੍ਰ ਮਾਣੇ ॥
ਨਮੋ ਪਰਮ ਗਿਆਤਾ ॥ ਨਮੋ ਲੋਕ ਮਾਤਾ ॥ ੫੨॥
This Baani inspires us to be Shastardhari as our God. Waheguru Akaal is Shastardhari himself, loving him, his Bir-Ras saroop, one day we’ll become like him, Blissful Shastardhari Khalsa.
Guruji saw Shastars as manifestation of Divine Power ,Supreme power,Aadi Shakti! When we see Waheguru ji as Shastar Saroop, when we’ll see his light and his power in them, we’ll love them, we’ll respect them, we’ll always keep them with us, we’ll value them and we’ll use them as Gift of Waheguru for a Holy Purpose. Khalsa never did and will never use his Shastars against weak, helpless, women or children. So that his Sikh loves his Shastars, Guruji invoked blessings of Divine power, Aadi-Shakti, Param-Aatma in Shastar Roop. As in beginning of bhachittar Natak,
ਦੋਹਰਾ ॥
ਨਮਸਕਾਰ ਸ੍ਰੀ ਖੜਗ ਕੋ ਕਰੋਂ ਸੁ ਹਿਤੁ ਚਿਤੁ ਲਾਇ ॥
ਪੂਰਨ ਕਰੋਂ ਗਿਰੰਥ ਇਹੁ ਤੁਮ ਮੁਹਿ ਕਰਹੁ ਸਹਾਇ ॥੧
I pray you, O Supreme Lord (Sword as symbol), grant your divine assistance that this holy Book may be brought to completion. (1)

In Bhagauti Chhand Guruji says
ਨਮੋ ਸ੍ਰੀ ਭਗੌਤੀ ਬਢੈਲੀ ਸਰੋਹ
ਕਰੇ ਏਕ ਤੇ ਦਵੈ ਸੁਭਟ ਹਾਥ ਸੋਹੀ
Guruji says in Uggardanti Chhand
ਨਮੋ ਕਾਲਕਾ ਕਾਲ ਰੂਪੀ ਕ੍ਰਿਪਾਨੀ
ਨਮੋ ਸੁੰਭ ਨੈਸੁੰਭ ਨਾਸਨ ਭਵਾਨੀ

SO what we see is that Guru Gobind Singh ji maharaj was setting a very high ideal before Khalsa Panth, getting his Sikhs attracted towards Shastars, Baana and Dharamyudh. Guruji always used to be tyar bar tyar, always having loads of Shastars on his body, looking at which, Sikhs also starting dressing up like Guruji. Guruji even ordered Sikhs in his Hukamnaamas and Baani to be tyar bar tyarand come to him.
ਬਿਨਾ ਸ਼ਸਤ੍ਰ ਕੇਸੰ ਨਰੰ ਭੇਡ ਜਾਨੋ
ਪਕੜ ਕਾਨ ਤਾਕੋ ਕਿਤੇ ਲੈ ਸਿਧਾਨੋ।।
ਇਹੈ ਮੋਰ ਆਗਿਆ ਸੁਨੋ ਤੁਮ ਪਿਆਰੇ
ਬਿਨਾ ਸਸਤ੍ਰ ਕੇਸੰ ਨ ਦੇਵਹੁ ਦਿਦਾਰੇ।।
Sikhs saw Guruji as their idol, their Master, their General and wanted to be like him, and it’s a very lovely concept of Sikhi, in which Guru transforms Sikh in his Saroop, his Form! And Guruji himself used to dress up as Akaal Purakh ordered him in Sachkhand. So we see, this Akali Baana, Shastardhaari Saroop of Khalsa has been blessed by Akaal Purakh himself. Guruji followed his Hukam and Khalsa followed its Guru’s Hukam. To immortalise this love of Shastars , Shastarvidya, Baana and Dharamyudh in His Khalsa Panth, Guruji composed Baani of Shastarnaam maala Puran
Shastarnaam Maala has various names and qualities of 5 important weapons.

1. Sword ( Kirpaan)
2. Arrow (Teer)
3. Chakkar
4. Paash( a leather or iron rope used to suffocate enemy in battlefield)
5. Pistol (Tupak)

Like ancient Purans had various Names, kathas, Qualities of their respective Gods and goddesses, Guruji praised Shastars in his Baani, as he considered them as Form of Akaal, Mahakaal, Maha Loh, Sarabloh. Shastars were his ‘’Peer’’ (Master). So he used the best composing technique prevalent that time to show his love, his affection for shastars. Thus came into existence Puraan of Shastars, Shastar naam maala Puran! It starts with salutation to Supreme Power, Aadi-shakti Bhagauti.
ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ
ੴ ਸ੍ਰੀ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥ ਅਥ ਸ੍ਰੀ ਸ਼ਸਤ੍ਰ ਨਾਮ ਮਾਲਾ ਪੁਰਾਣ ਲਿਖਯਤੇ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥ ਪਾਤਿਸ਼ਾਹੀ ॥੧੦॥
ਦੋਹਰਾ ॥
ਸਾਂਗ ਸਰੋਹੀ ਸੈਫ ਅਸ ਤੀਰ ਤੁਪਕ ਤਲਵਾਰ ॥ ਸੱਤ੍ਰਾਂਤਕ ਕਵਚਾਂਤਿ ਕਰ ਕਰੀਐ ਰੱਛ ਹਮਾਰ ॥੧॥ ਅਸ ਕ੍ਰਿਪਾਨ ਧਾਰਾਧਰੀ ਸੈਲ ਸੂਫ ਜਮਦਾਢ ॥ ਕਵਚਾਂਤਕ ਸੱਤ੍ਰਾਂਤ ਕਰ ਤੇਗ ਤੀਰ ਧਰਬਾਢ ॥੨॥
ਅਸ ਕ੍ਰਿਪਾਨ ਖੰਡੋ ਖੜਗ ਤੁਪਕ ਤਬਰ ਅਰੁ ਤੀਰ ॥ ਸੈਫ ਸਰੋਹੀ ਸੈਹਥੀ ਯਹੈ ਹਮਾਰੈ ਪੀਰ ॥੩॥
ਤੀਰ ਤੁਹੀ ਸੈਹਥੀ ਤੁਹੀ ਤੁਹੀ ਤਬਰ ਤਲਵਾਰ ॥ ਨਾਮ ਤਿਹਾਰੋ ਜੋ ਜਪੈ ਭਏ ਸਿੰਧ ਭਵ ਪਾਰ ॥੪॥
ਕਾਲ ਤੁਹੀ ਕਾਲੀ ਤੁਹੀ ਤੁਹੀ ਤੇਗ ਅਰੁ ਤੀਰ ॥ ਤੁਹੀ ਨਿਸ਼ਾਨੀ ਜੀਤ ਕੀ ਆਜੁ ਤੁਹੀ ਜਗਬੀਰ ॥੫॥ ਤੁਹੀ ਸੂਲ ਸੈਹਥੀ ਤਬਰ ਤੂੰ ਨਿਖੰਗ ਅਰੁ ਬਾਨ ॥ ਤੁਹੀ ਕਟਾਰੀ ਸੇਲ ਸਭ ਤੁਮਹੀ ਕਰਦ ਕ੍ਰਿਪਾਨ ॥੬॥
ਸ਼ਸਤ੍ਰ ਅਸਤ੍ਰ ਤੁਮਹੀ ਸਿਪਰ ਤੁਮਹੀ ਕਵਚ ਨਿਖੰਗ ॥ ਕਵਚਾਂਤਕ ਤੁਮਹੀ ਬਨੇ ਤੁਮ ਬਯਾਪਕ ਸਰਬੰਗ ॥੭॥
ਸ੍ਰੀ ਤੂੰ ਸਭ ਕਾਰਨ ਤੁਹੀ ਤੂੰ ਬਿੱਦਯਾ ਕੋ ਸਾਰ ॥ ਤੁਮ ਸਭ ਕੋ ਉਪਰਾਜਹੀ ਤੁਮਹੀ ਲੇਹੁ ਉਬਾਰ ॥੮॥

This Baani has a total of 1318 Chhands presently. Original saroop had 1455 Chhands but rest couldn’t be recovered from any source. The description of Chhands follows as:-
1-27 is the Salutation to all the Shastars as form of Akaal Waheguru.
28-56 – Names of Kirpaan
57-74- Names of Chakkar
75-252- Names of Arrow
253-460- Names of Paash (leather Rope)
461-1318- Names of Pistol
It’s a true fact that Guruji loved Weapons very much, He called his Kirpaan ‘’Siri Sahib’’! Siri Sahib is used for Waheguru in Guru Granth Sahib ji, and Guruji didn’t differentiate between Waheguru and Shastars, so Guruji called it ‘’Siri Sahib’’! He wanted his Sikhs to be Shastardhari, fully tyar bar tyar, and Kirpan was the minimum he wanted his Sikhs to be having all time. Kirpaan is the first Shastar praised in his Baani. It’s the name Guruji gave to this Shastar. It comes from Kirpa+ Aan ( Blessing+pride). Its Guru’s blessing to us, to protect our and our Panth’s pride and honour! Guruji always used to have many Shastars on him, he even had a kirpan in his Kesh, which sangat can see at Sri Hazoor sahib at diwan after Rehraas Sahib ji.
In Shastarnaam mala baani, second weapon to be glorifired is Arrow (Teer). In ancient times Bow-Arrow was the most used weapon after Kirpan. It was used by Ram, Arjun, Karna and other warriors of India in ancient times. But after them, this wasn’t used famously by anyone. It was Guru Gobind Singh ji Maharaj who glorified the Arrow, worshipped it as Mahakaal. Guruji was a skilled arrow-shooter, best of his time. No one used it like Guru Gobind Singh ji in ages. Guruji’s skill of using Bow-Arrow was unmatched. It was far greater than Raam, Arjun, Karna. Only one warrior who used it with perfection at Guruji’s time was Raja Harichand, about whom Guruji tells us in Bachittar Natak. Only Guru Gobind Singh ji Maharaj is magnanimous enough to praise even his enemy’s bravery and skill in Battlefield. Harichand could use his bows, shoot arrows with both his hands. When one of his arrows went past Guruji’s belt touching it and creating a small wound, Guruji depicts his awastha and scene in battlefield with these words of Bachittar Natak:-
ਜਬੈ ਬਾਣ ਲਾਗਿਯੋ ॥
ਤਬੈ ਰੋਸ ਜਾਗਿਯੋ ॥
ਕਰੰ ਲੈ ਕਮਾਣੰ ॥
ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥
ਸਬੈ ਬੀਰ ਧਾਏ ॥
ਸਰੋਘੰ ਚਲਾਏ ॥
ਤਬੈ ਤਾਕਿ ਬਾਣੰ ॥
ਹਨਿਯੋ ਏਕ ਜੁਆਣੰ ॥੩੨॥
ਹਰੀ ਚੰਦ ਮਾਰੇ ॥
ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥
ਸੁ ਕਾਰੋੜ ਰਾਯੰ ॥
ਵਹੈ ਕਾਲ ਘਾਯੰ ॥੩੩॥
ਰਣੰ ਤਿਆਗਿ ਭਾਗੇ ॥
ਸਬੈ ਤ੍ਰਾਸ ਪਾਗੇ ॥
ਭਈ ਜੀਤ ਮੇਰੀ ॥
ਕ੍ਰਿਪਾ ਕਾਲ ਕੇਰੀ ॥੩੪॥
Guruji’s arrows were known as ‘’ Sonmukhi’’- Gold faced! Each arrow had 12.5 grams of gold on its tip! Guruji wanted victim of his weapon to be cremated respectfully and the one who got injured to be treated properly. That’s why he used this much gold on his arrow as that gold could be used for these reasons. Merciful Master Guru Gobind Singh ji Maharaj! Guruji’s skill of shooting arrows was unmatched; he had the quality to shoot 7 arrows at one time, each arrow having the power to pierce 100 enemies. His arrows used to strike at range of more than 1.5 miles. When Guruji blessed Baba Banda Singh ji was ordered by Guruji to destroy Mughal Empire, Maharaj blessed him with 5 arrows. It was through Baani and Shastars with which Guruji used to bless his Sikhs.

Third Shastar eulogised in Shastar naam maala is Chakkar. Chakkar was used in ancient times by Durga and Krishna. We don’t find any other instance in Indian history or mythology of use of Chakkars by anyone, until Guru Gobind Singh ji Maharaj. Guruji had studied all Vedas, purans, shastars, and other books to carry out a research on ancient weapons. He wanted to revive the ancient Shastars and Shastarvidya. Chakkar was an important weapon, which could be used as Astra (weapon which strikes from far). Guruji honoured it by placing it on his Dastar. All four sahibzadey, Panj piare, Baba Deep Singh ji and other Singhs placed this on their Dastars. After wards this Shastar was used mainly by Nihang Singhs of ‘Misal Shaheedan’. History tells how this weapon was used destructively by Nihang Singh’s in their battles, especially in Battle of Gohalwarh, The Final Battle of Baba Deep Singh ji. In this Battle Sikhs counted 10,000 whereas Muslim army was around 42,000. This army was led by Generals like Jahaan Khan, Jamaal Khan, Yakoob Khan, Amir Jaan Khan, Zabardast Khan, Rustam Khan! Khalsa army was led by Babaji, other generals being Baba Gurbaksh Singh ji, Baba Naudh Singh ji, Baba Dyaal Singh ji, Baba Balwant Singh ji and others. Muslim generals were on elephants, except Jahaan Khan, all were killed in this battle, Jaamal khan and Yakoob Khan were cut by Baba Deep Singh ji with his Khanda, while all others were killed by using Chakkars by Baba Balwant Singh ji and Baba Dyaal Singh ji. Muslim army had canons, Khalsa ji attacked the Topchis( Cannon-men) with their Chakkars, cut them and re-turned the Cannon fire on muslim army. Thousands of enemies were killed by Khalsa army by using Chakkars. Baba Deep Singh ji had 10 Chakkars for use in Battlefield while one was placed on right side of his Dumalla always, as it had complete mool-Mantar on it and Babaji kept it as Guruji’s Nishan. All these 11 Chakkars can be seen at Sri Akaal Takhat Sahib ji.
Fourth weapon, Shastar, mentioned in Shastarnaam maala baani is ‘’ Paash’’- a very strong rope made up of leather or fibre. As Chakkar was an ancient weapon used by Vishnu, Krishna and Durga only, before being revived by Guru Gobind Singh ji for Battle use, Paash was also very little known Shastar, used mainly to suffocate or bind the Enemy. In Baani of Guru Granth Sahib ji, Maharaj mentions 'Paash' as ‘Kaal Faas’, whose other names are Faaha, Faahi, Faasi. There it has been described as weapon of Messenger of death (jamdoot). It was also firstly used by Durga and kaalika in Battle against demon Rakt-beej ( Shravanbeej) in Satyug. The demon, whose blood had the power to create lookalikes from every drop of it, was killed by Durga and Kaalika in battlefield. While kaalka drank blood of the demon, Durga used Paash to suffocate the clones of Demon. Second instance of its use is found in Ramayan, when Meghnaad, Son of Raavan used Paash to bind, suffocate and make unconscious Raam and Lakshman, and as he neared to capture them, they were saved by Hanumaan and Garurh(Eagle) which cut the ropes. After this we don’t find any other case of Paash being used in Battlefield in Indian (Hindu) History or mythology. As Guru Gobind Singh ji studied various Granths and old books, he came around this weapon, and saw its use in battles Khalsa Panth was to fight in future. Keeping this in mind, Guruji wrote Baani eulogising Paash as a form of Akaal!
Guru Gobind Singh ji taught how to use it to his Singhs. This weapon cannot be used as other weapons in a battle, but still Guruji ordered his Jathedar Singhs to always keep it with them. It was to be used to capture, tie, and suffocate ONLY the generals or commanders of enemy Army by the elite Khalsa forces. Guruji used to take his singhs with him for Shikaar in jungles and Singhs used Paash to capture wild animals, it was used by singhs to tire the animal, which made its shikaar easy and sometimes Singhs would just bring an tiger or lion or panther or wild boar to guruji,tied with Paash! In Sikh history, we don’t have record of many battles where Khalsa ji used this Shastar, but we come across a very important Battle in Sikh History where this was used by Khalsa, Battle of Sirhind on 12 May 1710. Nawab Wazeer Khan led the mughal army of 25,000 whereas Baba Banda Singh ji was commanding 12,000 Khalsa Army. Mughals had cannons, and it was looking tough for Khalsa Army to win this battle. Baba Banda Singh ji and Dal Khalsa was fighting to avenge Shaheedi of Sahibzadas and shaheeds of Chamkaur who were martyred fighting against Mughal and hindu army led by Wazeer Khan. Wazeer Khan was being guarded by an elite force of 2000 and was on an elephant. Baba Deep Singh ji, Baba Baaz Singh ji and Baba Fateh Singh ji attacked him, as both sides got busy fighting, these three brave Khalsa Gursikhs surrounded Wazeer khan’s elephant, Baba Baaz Singh ji hit Wazeer khan with an Arrow, which pierced his shoulder, and as his Gun fell down, Baba Fateh Singh ji and Baba Deep Singh ji threw ‘Paash’ at him, tied his arms and neck and he was brought down from elephant and arrested by Khalsa army, to be given death penalty in Sirhind, same sirhind where he had bricked alive innocent sons of Guru Gobind Singh ji.

Paash was used by Singhs in 18th and 19th century. In 1730’s, its more destructive version was created, wherein the handle part was covered by extra leather and the attacking part of Paash was made of harsh fibre, sometimes nails being fitted in it, which would seriously injure the enemy’s neck or other body parts and cut the veins. But as the hand to hand battles reduced with time, importance of Paash has been reduced, but still memory of a very important weapon, part of Khalsa Panth’s Shastar treasure, remains alive due to Guruji;s Baani’s Grace!
Tupak – means Gun. Guru Nanak dev ji mentioned about Gun in his baani, when he depicts the Battle of Emnabaad. Mughal king Babar had attacked India and Lodhis fought him, but Lodhi Pathans lost,because Babar’s Army had Guns and canons. It was babar who brought Guns to India first. With help of this new technology that time, Mughals were able to conquer whole of india. Indian kings had elephants or horses or chariots or Swords and bows and arrows as weapons. Guru Gobind Singh ji studied world history very carefully, and he came to conclusion that ‘The Nation’ which has a dedicated, motivated, inspired ,disciplined and brave army fully loaded with best arms and weapons and a united society to back it up can only create powerful and stable empire. Guruji knew it very well that
ਰਾਜ ਬਿਨਾ ਨਹ ਧਰਮ ਚਲੈ ਹੈਂ, ਧਰਮ ਬਿਨਾ ਸਭ ਦਲੇ ਮਲੇ ਹੈਂ।
But to create a Raaj, Empire, weapons are a must, Guruji says-
ਸ਼੍ਰੀ ਮੁਖ ਭਣਿਓ ਗਰੀਬ ਨਿਵਾਜ, ਸ਼ਸਤ੍ਰਨ ਕੇ ਅਧੀਨ ਹੈ ਰਾਜ
Why was Shastar needed? To protect the Poor and weak and destroy the Tyrants and oppressors. Motto of a Sikh holding Shastars is:-
ਸ਼ਸਤ੍ਰ- ਗਰੀਬ ਕੀ ਰਖਿਆ, ਜਰਵਾਣੇ ਕੀ ਭਖਿਆ
This was the only reason Guruji armed his Sikhs, with best of weapons, Shastras and Astras. Guru Gobind Singh ji Maharaj was TriKaal-Darshi, the one who could see in all the times, past, present and Future. He knew about the times to come, and he knew what an important role Gun-Tupak, was going to play in future wars. He knew future wars would be fought with Guns and Bombs and Missiles. But this technology was in its initial stages of development, so to make his Sikhs interested in this weapon, Guruji ordered best arm-makers ( Sikligar Sikhs) to prepare best quality guns for Him and his Sikhs. At Paonta Sahib, to popularise Weapons amongst his Sikhs, Guruji used to hold diwan at banks of Yamuna, here his Sikhs and poets sat and Guruji used to test intelligence of Sikhs and Poets. Guruji used to take sum un-common and difficult names of Shastars and ask his Sikhs to de-code them. Thus came into existence baani of Shastarnaam maala! Here Guruji asked his Sikhs and Poets hundreds of coded names of Gun-Tupak and other shastars.
28 Names of Kirpaan
17 Names of Chakkar
177 Names of Arrow
207 Names of Paash (leather Rope)
857 Names of Gun

This is the importance Gun held in Guruji’s eyes that he wrote so many names and characters of a Gun. Imagine Guruji being present in Human form today, how much he would have loved SLR’s, Kalashnikovs, Ak’s, Pistols, Shot guns, LMG’s, GPM’s. His first wish from Sikhs of today would have been that ‘O my Sons and daughters,
Bring me good guns’! How much he would have been pleased seeing his Khalsa Sikhs armed with the Shastars he loved so much, Fully Loaded!
Its not without any reason Santji used to stay Shastardhari!

I rememeber when we were kids, my father used to tell us that Santji had predicted what was going to happen in Delhi. When Santji went to delhi in 1981, he used to address sangat there! His oft repeated words there were ‘’ Khalsa ji, Guru Gobind Singh ji made us Shastardhari Khalse, when we were Shastardhari we had our own Raaj, world bowed before us, Our Guru, Our Gurudwaras, our Traditions were honoured, Why? Because we had Power, Shakti of Shastars. Listen to my words carefully, Buy a TV worth 10,000 rupees, buy a fridge worth 15,000, buy a scooter or motorcycle worth 40,000, buy a car worth 4 Lakh rupees, its ok, but don’t forget to buy a Kirpaan, a Revolver!Cars and motorcycles help u in times of peace and happiness, But Shastars will be ur friends in times of distress! These things will not help u when ppl come to kill u, only Shastars will help u! Be shastardhari, have guns, pistols and revolvers! Stay Tyar bar tyar’’! Those who heeded to his words saved themselves and their families! What is a Sikh without Shastars? I’m often asked here by ppl, some brainwashed by RSS, some by Communists, what is the use of a Kirpaan in this modern world? My answer usually is brother, u haven’t read Baani of Guru Gobind Singh ji, Our Guru Wants us to be Shastardhari at all the times, and Kirpaan is the MINIMUM , minimum he wants us to have at all the times, maximum we can park Tanks also in our parkings, have LMG’s fitted in our houses and carry AK-47’s and 56’s with us! And all this with order of our Guru Gobind Singh ji Maharaj! Guruji kept best Guns of his time, so did his Singhs! Till today u can see Pistols of Baba Deep Singh ji and Baba Gurbaksh Singh ji Nihang at Sri Akaal Takhat Sahib ji! Today also at all our Takhats, it’s the Shastars which are Parkash in Sanctum Sanctorum, not Guru Granth Sahib ji Maharaj! Maharaj ji is on Right side of Sanctorum, and Sri Dasam Guru Granth Sahib ji is on Left! And this was the maryada at all the takhats, till 1920! Till today at Akaal takhat, there is empty space on left side of Shastar Palki where Sri Dasam Maharaj was Parkash till 1920! Now its upto us how and when we again install Baani of Dasamesh pita at that very place from where it was removed by Giani Kartar singh party!

Sikhs love Shastars, These Shastars are our Peer (Master) as Guru Dasmesh pita ji said! The day Sikhs again start loving and respecting and learning How to use Shhastars (it’s most important), we’ll again be in Charhdi Kala! Panth will rise again! But as I say always, for every extra Shastar we carry on our body, One Extra Baani in addition to seven Baani Nitnem is important! Then only we will be able to live life of a Sant-Sipahi, as our beloved Dasmesh Pita ji wanted us to!

Akaaaaaaaaaaaallllluuuuuuuuuuuhh!

Akaal Ji Sahai!
Mahakaal Ji Sahai!

Kamaljeet Singh Khalsa Shaheedsar

Baba Tara Singh Ji Nihang, Misal Shaheedan

Sikhi is filled with countless examples of saint soldiers who in their lives have shown monumental sacrifices for their faith. Their remarkable illustrations of bravery still instil courage in the youth of today and inspire us in our weakest moments when we are most in need of inner strength. They help set a benchmark using which we can aim to achieve such righteous accomplishments. One such display of valour and virtue was shown by Baba Tara singh ji Vaan (Akali Nihang of Misal Shaheedan).

What amazing fortunes of Naam this great soul must have earned for the opportunity to be taught shastar vidya and gurbani Vidya by Baba Deep singh ji and Bhai Mani singh ji. After fighting courageously with Banda singh bahadhur in the struggle of Khalsa raaj from 1709 to 1715, Bhai sahib started doing Sikhi parchar and sewa of sangat in his pind of vaa(n) and daily held the service of langar at his Dera. The sikhs residing in nearby village of naushera were greatly distressed and constantly being tormented by the unscrupulous lambardar(Vllage head) named Sahib rai(a Hindu). He would let loose his horses to graze freely in the farms on the sikh villagers and thus ruin their months of backbreaking work. Upon bearing this injustice for a long time they finally decided to speak with the Sahib rai and confront him about the problems this was creating for them. They took their case to him, but the lambardar being intolerant replied by saying that if they wanted him to keep his horses away then he would ‘’cut the kesh and beards of the Sikhs and use ropes made from them to tie up his horses’’. After hearing this Sikh farmers left hurt and dismayed.
They then went to Bhai Bhagel singh,a Jangi general of Baba Taara Singh ji, in hope of some support and told him of the troubles and injustices they were having to face for simply being sikhs. Bhai Bhagel singh outraged by the discrimination against these Sikhs decided that something must be done to help them. The next time the horses were let loose into the farms of the Sikhs, bhai bhagel singh caught them and sold them off to the nearest horse trader and donated the money into the langer service held at the Sthaan of Baba Tara singh ji. Upon hearing the fate of his horses sahib rai became infuriated and went to pind vaan, he confronted Baba Tara singh ji and demanded bhai bhagel singh to be handed over to him so he could torture him for his actions. Baba Taara Singh ji flatly refused to do so!

Sahib rai burning in his need for vengeance went to Jaffer beg, the Mughal administrator of Patti area. He filled his ears with false motives for the need to remove these sikhs from this area and the need to teach them a lesson. Jaffer beg together with 200 men and his 2 nephews left to attack baba tara singh ji and his singhs. Being familiar with the warrior reputation of the sikhs he decided to attack in the dead of night when it would be easier for them to simply murder the singhs whilst they slept. Most of the singhs were still asleep but bhai bhagel singh had woken earlier than usual for doing his amrit vela.
Bhai Bhagel Singh upon seeing the arrival the enemy immediately under stood their ploy, he pierced the silence of the night with his thunderous jakara, shaking fear into the enemy. He launched himself into the battalion of the enemy with such amazing briliance, the way an arrow penetrates through the air so effortlessly. He killed both the nephews and many of the soldiers before attaining shaheedi with bullets of Mughals. With the loud sounds of jakarai the other singhs also woke up and joined to fight, seeing more singhs enter the battle ground jaffer beg and soldiers panicked and fled.

Jaffer beg wounded by his failure to dismantle this group of sikhs and loss of his nephews went in search of support from Zakriya khan, Governor of Punjab who he knew already loathed the Sikhs. He planned to use this to his advantage as he knew Zakriya khan would support any cause in which any Sikh would suffer. He then arranged for a 2000 man army to attack the 22 singhs in the dera of Baba Tara Singh ji. News of this plan reached some of the nearby villagers who then warned the singhs, they advised the singhs to leave the area and return once the army had turned back. Baba Taara Singh ji gathered all the Sikhs present in Dera, and asked those who want to leave. Some singhs impressed upon him as to how his life was important for sewa of panth. Babaji upon hearing this planned to move out of Dera, and return when the army had gone back. But before moving, he thought of taking guidance from Guru Gobind Singh ji, as what he wanted him to do? What he did?? There was no Saroop of Guru granth Sahib ji present in his dera that time. Just see Khalsa ji, what our great warrior son of Guru Gobind Singh ji did, he took out Das Granthi from his Khajana. The Das Granthi, pothi of baani which contains baani of Guru Granth Sahib ji and Sri Dasam Granth Sahib ji. He took Hukamnaama, and what Hukamnaama maharaj ji gave him, just read what Maharaj ji said:-


ਜੋ ਕਹੂੰ ਕਾਲ ਤੇ ਭਾਜ ਕੇ ਬਾਚੀਅਤ ਤੋ ਕਿਹ ਕੁੰਟ ਕਹੋ ਭਜਿ ਜਈਐ ॥
ਆਗੇ ਹੂੰ ਕਾਲ ਧਰੇ ਅਸਿ ਗਾਜਤ ਛਾਜਤ ਹੈ ਜਿਹ ਤੇ ਨਸਿ ਅਈਐ ॥
ਐਸੋ ਨ ਕੈ ਗਯੋ ਕੋਈ ਸੁ ਦਾਵ ਰੇ ਜਾਹਿ ਉਪਾਵ ਸੋ ਘਾਵ ਬਚਈਐ ॥
ਜਾਂ ਤੇ ਨ ਛੂਟੀਐ ਮੂੜ ਕਹੂੰ ਹਸ ਤਾਂ ਕੀ ਕਿਉਂ ਨ ਸਰਣਾਗਤਿ ਜਈਐ ॥

It was a Swaiya from Bachittar Natak. Order was clear. Maharaj ji wanted his Singhs to stand up there and fight the enemy. Singhs under the command of Baba Taara Singh ji,(Farladhari Nihang Singh of Misal Shaheedan, Jatha of Baba Deep Singh ji), stood and 22 Guru de laal fought to the last man with army of 2000 Mughals, killing hundreds in this battle. This Shaheedi’s news spread all over Punjab. Baba Deep Singh ji, Baba Kahan Singh ji, Baba Darbara Singh ji and other great generals of the time met at Damdama Sahib and did ardas to Maharaj ji to bless his Panth with victory and came out in Battlefield of Punjab. It became the main reason for Second Sikh uprising in 1727 which continued till 1778, when Sikhs hoisted Nishan Sahib at Red fort in Delhi.

Sawaiya from where Baba Taara Singh ji took Hukamnaama

ਸਵੈਯਾ ॥
ਮੇਰੁ ਕਰੋ ਤ੍ਰਿਣ ਤੇ ਮੁਹਿ ਜਾਹਿ ਗਰੀਬ ਨਿਵਾਜ ਨ ਦੂਸਰ ਤੋ ਸੋ ॥
ਭੂਲ ਛਿਮੋ ਹਮਰੀ ਪ੍ਰਭ ਆਪਨ ਭੂਲਨਹਾਰ ਕਹੂੰ ਕੋਊ ਮੋ ਸੋ ॥
ਸੇਵ ਕਰੀ ਤੁਮਰੀ ਤਿਨ ਕੇ ਸਭ ਹੀ ਗ੍ਰਿਹ ਦੇਖੀਅਤ ਦ੍ਰਬ ਭਰੋ ਸੋ ॥
ਯਾ ਕਲ ਮੈਂ ਸਭ ਕਾਲ ਕ੍ਰਿਪਾਨ ਕੇ ਭਾਹੀ ਭੁਜਾਨ ਕੋ ਭਾਰੀ ਭਰੋਸੋ ॥੯੨॥
ਸੁੰਭ ਨਿਸੁੰਭ ਸੇ ਕੋਟ ਨਿਸਾਚਰ ਜਾਹਿ ਛਿਨੇਕ ਬਿਖੈ ਹਨ ਡਾਰੇ ॥
ਧੂਮਰਲੋਚਨ ਚੰਡ ਔ ਮੁੰਡ ਸੇ ਮਾਹਖ ਸੇ ਪਲ ਬੀਚ ਨਿਵਾਰੇ ॥
ਚਾਮਰ ਸੇ ਰਣ ਚਿੱਛਰ ਸੇ ਰਕਤਿੱਛਣ ਸੇ ਝਟ ਦੈ ਝਝਕਾਰੇ ॥
ਐਸੋ ਸੁ ਸਾਹਿਬ ਪਾਇ ਕਹਾ ਪਰਵਾਹ ਰਹੀ ਇਹ ਦਾਸ ਤਿਹਾਰੇ ॥ ੯੩॥
ਮੁੰਡਹੁ ਸੇ ਮਧੁਕੀਟਭ ਸੇ ਮੁਰ ਸੇ ਅਘ ਸੇ ਜਿਨਿ ਕੋਟਿ ਦਲੇ ਹੈਂ ॥
ਓਟ ਕਰੀ ਕਬਹੂੰ ਨ ਜਿਨੈ ਰਣ ਚੋਟ ਪਰੀ ਪਗ ਦੈੂੁ ਨ ਟਲੇ ਹੈਂ ॥
ਸਿੰਧ ਬਿਖੈ ਜੇ ਨ ਬੂਡੇ ਨਿਸਾਚਰ ਪਾਵਕ ਬਾਣ ਬਹੇ ਨ ਜਲੇ ਹੈਂ ॥
ਤੇ ਅਸਿ ਤੋਰ ਬਿਲੋਕ ਅਲੋਕ ਸੁ ਲਾਜ ਕੋ ਛਾਡਿ ਕੈ ਭਾਜਿ ਚਲੇ ਹੈਂ ॥ ੯੪॥
ਰਾਵਣ ਸੇ ਮਹਰਾਵਣ ਸੇ ਘਟਕਾਨਹੁ ਸੇ ਪਲ ਬੀਚ ਪਛਾਰੇ ॥
ਬਾਰਿਦਨਾਦ ਅਕੰਪਨ ਸੇ ਜਗ ਜੰਗ ਜੁਰੇ ਜਿਨ ਸਿਉ ਜਮ ਹਾਰੇ ॥
ਕੁੰਭ ਅਕੁੰਭ ਸੇ ਜੀਤ ਸਭੈ ਜਗ ਸਾਤ ਹੂੰ ਸਿੰਧ ਹਥੀਆਰ ਪਖਾਰੇ ॥
ਜੇ ਜੇ ਹੁਤੇ ਅਕਟੇ ਬਿਕਟੇ ਸੁ ਕਟੇ ਕਰਿ ਕਾਲ ਕ੍ਰਿਪਾਨ ਕੇ ਮਾਰੇ ॥੯੫॥

ਜੋ ਕਹੂੰ ਕਾਲ ਤੇ ਭਾਜ ਕੇ ਬਾਚੀਅਤ ਤੋ ਕਿਹ ਕੁੰਟ ਕਹੋ ਭਜਿ ਜਈਐ ॥
ਆਗੇ ਹੂੰ ਕਾਲ ਧਰੇ ਅਸਿ ਗਾਜਤ ਛਾਜਤ ਹੈ ਜਿਹ ਤੇ ਨਸਿ ਅਈਐ ॥
ਐਸੋ ਨ ਕੈ ਗਯੋ ਕੋਈ ਸੁ ਦਾਵ ਰੇ ਜਾਹਿ ਉਪਾਵ ਸੋ ਘਾਵ ਬਚਈਐ ॥

ਜਾਂ ਤੇ ਨ ਛੂਟੀਐ ਮੂੜ ਕਹੂੰ ਹਸ ਤਾਂ ਕੀ ਕਿਉਂ ਨ ਸਰਣਾਗਤਿ ਜਈਐ ॥ ੯੬॥
ਕ੍ਰਿਸਨ ਔ ਬਿਸਨ ਜਪੇ ਤੁਹਿ ਕੋਟਿਕ ਰਾਮ ਰਹੀਮ ਭਲੀ ਬਿਧਿ ਧਿਆਯੋ ॥
ਬ੍ਰਹਮ ਜਪਿਓ ਅਰੁ ਸੰਭੁ ਥਪਿਓ ਤਿਹ ਤੇ ਤੁਹਿ ਕੋ ਕਿਨਹੂੰ ਨ ਬਚਾਯੋ ॥
ਕੋਟ ਕਰੀ ਤਪਸਾ ਦਿਨ ਕੋਟਿਕ ਕਾਹੂੰ ਨ ਕੌਡੀ ਕੋ ਕਾਮ ਕਢਾਯੋ ॥
ਕਾਮਕੁ ਮੰਤ੍ਰ ਕਸੀਰੇ ਕੇ ਕਾਮ ਨ ਕਾਲ ਕੋ ਘਾਉ ਕਿਨਹੂੰ ਨ ਬਚਾਯੋ ॥ ੯੭॥
ਕਾਹੇ ਕੋ ਕੂਰ ਕਰੈ ਤਪਸਾ ਇਨ ਕੀ ਕੋਊ ਕੌਡੀ ਕੇ ਕਾਮ ਨ ਐਹੈ ॥
ਤੋਹਿ ਬਚਾਇ ਸਕੈ ਕਹੁ ਕੈਸੇ ਕੈ ਆਪਨ ਘਾਵ ਬਚਾਇ ਨ ਐਹੈ ॥
ਕੋਪ ਕਰਾਲ ਕੀ ਪਾਵਕ ਕੁੰਡ ਮੈ ਆਪ ਟੰਗਿਓ ਤਿਮ ਤੋਹਿ ਟੰਗੈਹੈ ॥
ਚੇਤ ਰੇ ਚੇਤ ਅਜੋ ਜੀਅ ਮੈਂ ਜੜ ਕਾਲ ਕ੍ਰਿਪਾ ਬਿਨੁ ਕਾਮ ਨ ਐਹੈ ॥ ੯੮॥
ਤਾਹਿ ਪਛਾਨਤ ਹੈ ਨ ਮਹਾ ਪਸੁ ਜਾ ਕੋ ਪ੍ਰਤਾਪੁ ਤਿਹੂੰ ਪੁਰ ਮਾਹੀ ॥
ਪੂਜਤ ਹੈ ਪਰਮੇਸਰ ਕੈ ਜਿਹ ਕੇ ਪਰਸੈ ਪਰਲੋਕ ਪਰਾਹੀ ॥
ਪਾਪ ਕਰੋ ਪਰਮਾਰਥ ਕੈ ਜਿਹ ਪਾਪਨ ਤੇ ਅਤਿ ਪਾਪ ਲਜਾਹੀ ॥
ਪਾਇ ਪਰੋ ਪਰਮੇਸਰ ਕੇ ਜੜ ਪਾਹਨ ਮੈਂ ਪਰਮੇਸਰ ਨਾਹੀ ॥ ੯੯॥
ਮੋਨ ਭਜੇ ਨਹੀ ਮਾਨ ਤਜੇ ਨਹੀ ਭੇਖ ਸਜੇ ਨਹੀ ਮੂੰਡ ਮੁੰਡਾਏ ॥
ਕੰਠ ਨ ਕੰਠੀ ਕਠੋਰ ਧਰੇ ਨਹੀ ਸੀਸ ਜਟਾਨ ਕੇ ਜੂਟ ਸੁਹਾਏ ॥
ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੈ ਚਿਤ ਦੈ ਬਿਨੁ ਦੀਨ ਦਿਆਲ ਕੀ ਸਾਮ ਸਿਧਾਏ ॥
ਪ੍ਰੀਤਿ ਕਰੇ ਪ੍ਰਭੁ ਪਾਯਤ ਹੈ ਕ੍ਰਿਪਾਲ ਨ ਭੀਜਤ ਲਾਂਡ ਕਟਾਏ ॥ ੧੦੦॥
ਕਾਗਦ ਦੀਪ ਸਭੈ ਕਰਿ ਕੈ ਅਰੁ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਕੀ ਮਸੁ ਕੈ ਹੋਂ ॥
ਕਾਟ ਬਨਾਸਪਤੀ ਸਗਰੀ ਲਿਖਬੇ ਹੂੰ ਕੇ ਲੇਖਨ ਕਾਜ ਬਨੈ ਹੋਂ ॥
ਸਾਰਸੁਤੀ ਬਕਤਾ ਕਰਿ ਕੈ ਜੁਗਿ ਕੋਟਿ ਗਨੇਸ ਕੈ ਹਾਥ ਲਿਖੈ ਹੋਂ ॥
ਕਾਲ ਕ੍ਰਿਪਾਲ ਬਿਨਾ ਬਿਨਤੀ ਨ ਤਊ ਤੁਮ ਕੌ ਪ੍ਰਭੁ ਨੈਕ ਰਿਝੈ ਹੋਂ ॥ ੧੦੧॥
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕ ਗੰ੍ਰਥੇ ਸ੍ਰੀ ਕਾਲ ਜੀ ਕੀ ਉਸਤਤਿ ਪ੍ਰਿਥਮ ਧਿਆਏ ਸੰਪੂਰਨ ਸੁਭਮ ਸਤੁ ॥੧॥ ਅਫਜੂ ॥

So Khalsa ji,
In 1727, Sikhs had Dasam baani with them, as their daily Nitnem, in their Khajane and Gatre.
In 1727, Sikhs didn’t shy to take hukamnaama from Baani of Guru Gobind Singh ji.
In 1727, Sikhs didn’t question writing of Aad Baani and Dasam baani in one Pothi.
In 1727, Sikhs laid down their lives to uphold the hukamnaama of baani of guru Gobind singh ji, which is being openly abused today in front of us.
In 1727,Sikhs loved and had faith on Dasam Baani as they had on Aad baani.

Just Imagine, had those Sikhs been here, with us, in us, What would they have done to these Guru-Nindaks. Time to wake-up, think and unite and act accordingly Khalsa ji, if we want to uphold the honour of our Guru,Gurubani and Shaheed Singhs.

Akaal ji Sahai
Mahakaal ji Sahai


Kamaljeet Singh Shaheedsar

Khalsa Panth 2

Khalsa Panth created by Guru Gobind Singh ji Maharaj is fulfilment of Divine Wish of Akaal purakh. This is the reason why Guruji said
ਖਾਲਸਾ ਕਾਲ ਪੁਰਖ ਕੀ ਫੌਜ।
ਪ੍ਰਗਟਿੳ ਖਾਲਸਾ ਪ੍ਰਮਾਤਮ ਕੀ ਮੌਜ।।
(Khalsa is Army of All-time pervading lord, Khalsa has shined due to Lord’s Divine will.)

Guruji made Khalsa a Sant, Sipahi, Scholar and Servant of Humanity. Khalsa was to grow and flourish in Lord Akaal Purakh’s will. Guruji gave some duties to its Khalsa Panth, which it was to fulfil. Guruji gave Khalsa a Discipline, a rehat, which it was to follow, for Spiritual and Social growth. Guruji gave Khalsa a system of Administration, with which it was to govern itself and whole human society. Khalsa Panth’s biggest strength was its unflinching faith in One Akaal Purakh Waheguru and Guru Gobind Singh ji’s authority as father of Panth. Khalsa got its sweetness from Amrit of baani and motherly love and affection of Mata jeeto ji, who mixed Patase in Amrit and its Spiritual mother, Mata Sahib Kaur ji.

Khalsa Panth, as envisioned and created by Guru Gobind Singh ji was free from rigid divisions of Society. Here all the Sons of Guru, whichever caste or class they belonged to, sat together, lived together and Died together in battlefield, For their father Guru Gobind Singh Sahib ji. Khalsa of Guru was like a cool breeze flowing in midst of hot summer of Kalyug. It was like a stream of fresh water flowing through a desert known as Earth, which was to quench thirst of all, irrespective of Caste, class, race or religion. Khalsa Panth of Guru was vast like Sky, deep as Sea, Quiet like Pacific and firm like mountain. It was forever ready to embrace anyone and everyone with open heart in its fold, in the Brotherhood of Pure. When Khalsa lived in jungles, there was scarcity of Langar for even the Soldiers, still before the Langar started, beats were given on Nagara, as a sign that Khalsa is going to have Langar, and everyone is welcome. History tells us even the enemies used to sit in pangat and have Guru Ka Langar. There was no enemy, no conflict that time; all were seen as Sons of one God, Waheguru.

Khalsa panth was created for protection of Dharma and upholding human values. Khalsa didn’t fight just for Sikhs or people of Punjab. It fought for Dharam, Truth and Justice. Khalsa never saw the caste or religion of the person who was being oppressed or wronged.
Year 1745, A Muslim, Rahim Baksh comes to Bhai Taru Singh ji and pleads for protection of her Daughter, who had been kidnapped by the Muslim governor of the area. Bhai sahib, just about to have langar, leaves it there, takes with him 35 singhs, attacks the palace, kills the governor and rescues the daughter of Muslim Rahim Baksh. He didn’t see that the person was muslim, or muslims were committing atrocities on Singhs, what he saw and felt and did was his Duty, The Bachans of Guru Gobind Singh ji Maharaj to protect Gau-Gareeb (Poor and helpless). After some days Bhai sahib is arrested on this charge and Martyred. Khalsa sacrifices itself for its ideals.
Year 1757, Emperor Ahmed Shah Abdali loots and kills people of India upto Maharashtra. 18,000 women of India, mostly Hindu are captured and enslaved and taken to be sold in markets of Kabul, kandhar, ghazni and Baghdad. This whole group passes plains and plateaus of India, but no Maratha, no rajput, no jaat, no kshatriya came forward to help or rescue them. This caravan reaches the land of Singhs, Punjab. As soon as these helpless daughters of India know that they have reached Punjab, they start crying for help ‘ਮੋੜੀ ਬਾਬਾ ਕਛ ਵਾਲਿਆ’’( O baba with Long kacchera, Save us). The Japji and Jaap reading Khalsa of Guru dasmesh pita, led by Baba Deep Singh ji and Baba Jassa Singh Ahluwalia have their camp near river Markanda. For two nights, over a distance of 100 miles, singhs fight and rescue those 18,000 daughters of India, and send them to their homes safely. They were not their own daughters, not sikh or Punjabi women, but Khalsa stood for its Dharam. Abdali is angered by this act and attacks Amritsar and blows up Harimandir sahib. Baba Deep Singh ji fights with his head on his palm and frees Amritsar from enemies and attains Shaheedi.

Year 1833, Hari Singh nalwa conquers Pathans of Peshawar and assimilates this area in Khalsa Empire. A Pathan woman, Baano begum, curious to see the general who defeated the mighty Pathans and won their territory, reaches the camp of Hari Singh Nalwa. Upon seeing Nalwa Sardar, she says O general of Sikhs, I am a pathan woman, but I wish to have a child like you, from you, A Brave Sikh child who’ll have the blood of warrior who defeated my people in battlefield. Nalwa understands what the woman is saying, very next moment he bows to the lady, touches her feet and says, O mother, why you want to have some one else when I, the person who defeated your people in battlefield accept you as my mother. Accept me as your son. Baano is overwhelmed by Purity of Khalsa’s character, the high ideals of Khalsa and its Bravery and converts to Sikhi. Imagine someone else at place of General Nalwa, who holds the power and authority. What would have been his reaction?? There have been numerous battles in human history and Women have been raped and massacres carried out by winning sides upon defeated sides and nations. Now read Sikh history, No rape or murder of innocents took place during victory march of Khalsa. Infact, it was Khalsa Empire led by Maharaja Ranjeet Singh ji, which abolished death penalty in year 1804, when death sentences were carried out even in Europe and America.
Continued....

Khalsa Panth

Waheguru ji ka Khalsa]
Waheguru ji ki Fateh.

Aap Sab Sangat nu Khalsa ji de Parkash diwas di lakh lakh vadhai hove ji.

Khalsa ji, On Vaisakhi day in year 1699, Guru Gobind Singh ji Maharaj created ''Khalsa Panth- Brotherhood of The Pure''.
Those were the minds purified by Baani of Ten Gurus, with essence of True Naam and Love of Waheguru in them. The Minds, The hearts which were blessed by Lord Waheguru ji with all his qualities and mercy through True Guru,Guru Gobind Singh ji. They were the ones who had become one with Infinite lord, They were the ones who were given the Title of Khalsa that day.

Baani of Guru Granth Sahib ji defines Khalsa as the one who ''Knows how to Love God'. And to find out whether we know something or not,we have to pass a Test.
Guru Nanak dev ji defines the rules for test of Love as -
ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥
ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥
ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥
ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥20

The Gursikhs who passed this test, where one needs to hold his head on his palm on path of Lord, were given the Title of Piare (beloved ones) that day.
ਪਰਿਓ ਕਾਲੁ ਸਭੈ ਜਗ ਊਪਰ ਮਾਹਿ ਲਿਖੇ ਭ੍ਰਮ ਗਿਆਨੀ ॥
ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥4॥3॥
Death has fallen on the whole world; the doubting religious scholars are also listed on the Register of Death.
Says Kabeer, those humble people become pure - they become Khalsa - who know the Lord's loving devotional worship. ||4||3||

Guruji tested his Sikhi that day, and Sikhi passed with flying colours. There were Masands and cowards also present that day, who ran away after seeing the Flash of Guruji's sword, but Blessed ones remained seated, kept getting up one by one to sacrifice their self at the feet of their Beloved master. It was a sign for times to come, that Khalsa shall forever be tested by Sword, and cowards and manmukhs will run away, but the Faithful, the dedicated, those who love Guru will remain firm and stay with Guru, for Guru. They will live for Guru and Die for Guru. No matter what comes their way. And only they were entitled to be Khalse.

After the test, Guruji dressed his Five beloved ones in the Baana he was wearing himself that day- The Neela baana ( Akali bana). Blue is the colour which symbolizes Infinity, Bravery,Spirit of Oneness. Its the colour of Oceans and Skies. Its the Colour of Immortality, and the Immortals (Akalis) wore that colour that day,and will wear forever.After getting Bir-Asan, Guruji read Five Baanis of Japji, Jaap, Sawaiye, Chaupai and Anand and prepared Holy Amrit.
Japji symbolizes Bhagti
Jaap for Shakti
Sawaiye for Vairaag
Chaupai for Nimarta(humility)
Anand for Bliss

Khanda beholds Quality of Khalsa - To protect the poor and destroy Evil.
Baata (Iron Bowl) symbolizes the quality of Khalsa of Universal brotherhood, to accept all in its fold.
Water symbolizes Purity and life giving property of Khalsa
Patase stand for the Sweetness of a Gurmukh.

All these, Blessed with Guru Gobind Singh ji's kirpa joined to Create the Pure, Sant-Sipahi,God-Loving Human being known to the world as Khalsa- The Pure, The One who belongs to Guru.

Continued..........