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The
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INTERNATIONAL
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The
Sikh Courier
INTERNATIONAL
BI-ANNUALLY
First Published October 1960
Volume 66
69
Volume
SPRING-SUMMER
2016
Autumn-Winter
2014
No.:
No:
118121
CONTENTS
1.1. Guru
Granth
Sahib
Model
ForFRENCH
Interfaith
Understanding
ANCHORING
THE
SIKH: A
PAST
ON THE
RIVIERA
Dr.
Nurul
IslamKaur
..........................................................................................................................5
DrKazi
Nikky
Gurinder
Singh ................................................................................................ 5
2.
SIKH NAMES AND SURNAMES- PRINCIPALS AND PRACTICES
Gurinder Singh Sacha ............................................................................................................ 11
Gulshan Jeet Singh .............................................................................................................................13
2.IMPORTANT MYSTICAL & THEOLOGICAL SIKH MEDITATIONS
3.
GURU NANAK IN MADHYA PRADESH
Dr (Col) Dalvinder
Singh Grewal .................................................................................
13
3. Sikhism
and Interfaith
marriage
4.
Harmanjeet Kaur Sandhu....................................................................................................................21
THE MAGNETISM OF KEY WORDS LIKE SAT
( siq, squ, sq); Gyani, Gurmukh, Brahmgyani
Dr J K Sirha .......................................................................................................................... 17
4. SHABAD: PARMESHAR DITA BANNA….
5.
Dr. Sukhbir Singh Kapoor ..................................................................................................................24
A TRUE SIKH, A TRUE MUSLIM AND A TRUE HINDU ACCORDING TO
A FEW HYMNS FROM SIKH SCRIPTURES
Harmanjeet
KaurFIVE
Sandhu ........................................................................................... 23
5.THE
BELOVED
6.
Col. Dr. Dalvindar Singh Grewal .......................................................................................................31
MEANING OF A FEW SPECIAL WORDS USED IN GURU GRANTH SAHIB
Mrs Mohinder Kaur Kapoor ................................................................................................. 27
6.Understanding the meaning and use of Mangals
EACH NEW
DAY THE
GOD IS IN NEW FORM; “SATGUR MERA NEET NAWAN”
7. Mohinder
Kaur Kapoor
......................................................................................................................37
Dr (Col) Dalvinder Singh Grewal ................................................................................. 29
1
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Editorial
T
he Sikh politics is very confusing, dirty and weird. No one amongst them has any confidence
in their so called political, social and religious leaders. The continuous infighting amongst
them is at its peak today. The readers of various Sikh newspapers, journals and websites can
vouch that all participants and both readers and column writers play their own trumpet and pose
as if they have the authority of the Sikh religion and look down upon others. No one trusts any
one and is not ready to listen and pay attention to others.
The lack of committed and honest leadership has adversely effected the growth of Sikhism and
has rather hampered its advancement. Take the case of SGPC and DGPC, our supreme religious
bodies established for the spread of Sikhism. Despite having weighty and large budgets they have
not even been able to save Sikhism from speedy fall in Punjab, the homeland of the Sikhs, and
adjoining states. The excessive use of drugs and alcohol have taken Sikhi away from its roots,
and these lofty institutions along with Akali government for the last 15 years has done nothing to
stop this menace. Unfortunately, where intelligentsia is respected and consulted in other faiths,
the Sikh driving force is not their intelligentsia but politically elected leaders, most of which are
corrupt and are there, in their positions, to fill-in their pockets rather than look after the interests
of the faith and the Panth.
Without taking sides and jumping into politics, I raise two questions and would like answer
from the politicians and religious leaders: why the city of Amritsar, the most holy place for the
Sikhs has not been converted into a clean and polished city, even 69 years after independence?
Why the surrounding and approaches to the Golden Temple are still dirty, filthy, unclean and
unapproachable? Despite repeated promises by the successive governments nothing has been
done to make Amritsar an ideal city and surroundings of Golden Temple a scenic beauty to
appreciate.
Religions spread by making their values, ideals and teachings reaching the general masses.
Examples of the spread of Christianity are relevant here. Free distribution of religious literature,
translation of religious books in world languages and well educated missionaries, who can
converse in various languages, are a few important tools to promote any religion, which we as
Sikhs lack.
Today, though Sikhs are found almost in every known country of the world, where they have built
magnificent Gurdwaras, but the real Sikhi has been lost everywhere. A survey of the Gurdwaras
shows a very thin congregation, in relation to the Sikh population of that place, and that too of
50+ age group people only. Hardly any youngster is found in the daily service of a Gurdwara.
Again the media is clever enough to splash news of Sikh fights within Gurdwara precincts for the
occupancy of ‘Golak’ and positions in today’s mad power race. The photos of brandished swords
by the rival groups in the presence of Guru Granth Sahib are examples enough to show the dirty
scene of Sikh socio-religious politics throughout the globe.
3
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4
Guru Granth Sahib : A Model For
Interfaith Understanding
Dr. Kazi Nurul Islam
T
hough all the religions of the world teach
love, preach sympathy for others and
encourage Man to exercise utmost self-restraint
and have most profoundly been a source of
inspiration for the highest good of mankind,
the world today is torn by conflicts, enmity and
religious hatred.
selflessness and the inner force of truthfulness
have ultimately greater power than hatred,
enmity and self-interest.
There was a time when various religions,
precisely because of their own convictions, were
unable to cooperate and were even antagonistic
to each other. But the times have changed to
a great extent. Improvement in the means of
transportation has made the earth smaller. Now
religions, in-spite of historic differences, must
seek to unite all men for the attainment of world
peace. Unless the peoples of faith come closer
to each other the irreligious and antireligious
forces will gain the upper hand. And this may
lead to the further breaking up of the moral
fibre of the human society. But at all cost we
must preserve the moral aspect of the texture of
human society.
In this predicament, a lasting and peaceful
society is impossible unless different faiths
are understood in their proper perspectives.
Therefore, it is necessary that people belonging
to different faiths understand each other better.
This necessitates a constant dialogue and effort
to generate moral and hearty religious thinking.
The advocates of all the religions of the world
emphasize the importance of certain virtues and
moral values. Only these can foster unity and
cohesion of mankind. But the moral and religious
values cannot be invoked by force. This can be
achieved through the exchange of words, kind
words, sincere words and loving words that can
reach the deepest fathoms of the heart.
Religious people represent a vast majority of
the peoples of the world. But unfortunately, we
are a confused, divided and silent majority. The
religious people of the world have been quite
silent for long, and their silence has worked
against human welfare. Our division, our
timidity, and our silence left the mighty forces
of terrorism, fanaticism, racism, poverty, and
war unchallenged. Our silence has been paid
for by the suffering of millions, for whom
we should have been advocates, friends, and
spokespersons.
There is no religion without peace and no peace
without religion. We must admit that peace and
religion are complementary to each other. When
the good of all is desired with an undivided
mind peace will definitely be ours. But people
belonging to different faiths, in most cases,
have betrayed religious ideals and commitment
to peace. The time has come when this betrayal
must be corrected. And this can be and should
be done through knowledge, dialogue and
demonstration of the fact that love, compassion,
The time has come when religionists, instead
of antagonizing each other because of what we
once thought was a religious conviction, should
5
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6
cooperate with each other in order to contribute
to the cause of peace for mankind.
all the Prophets raised in India, China, Persia
Egypt, Africa, Europe and any other countries
of the world.” But a Muslim cannot definitely
say about a particular person outside the list of
the prophets named in the Qur’an, whether he
was or was not a Prophet.Muslims are also not
permitted to say anything against the holy men
of other religions.
Before I explain my own position as to what
makes me feel that the Guru Granth Sahib is
a model for interreligious understanding in
today’s world, let me speak a few words about
the attitude of Islam towards other religions. I
believe, this will help us to understand Guru
Granth Sahib’s attitude towards other traditions
better.
Sikhism goes one step further in its attitude
torwards other religions and in its world view.
Islam seeks to bring about reconciliation
between the followers of different faiths and
establish a basis of respect and honour among
them. Islam can claim uniqueness in that for a
person to be a Muslim it is mandatory that he/
she must have respect for the people of others
faiths, must believe in all the prophets and in all
the revealed texts. The Qur’an teaches us that
God has sent His revelation to all the people
from time to time and no section of mankind
has been left without Divine guidance. Many
of the prophets of the Old Testament have been
mentioned by name in the Qur’an, and so also is
Jesus, who along with other prophets, is highly
revered and honoured by the Muslims all over
the world.
Sikhism is a religion which was founded on the
principles of interfaith understanding, mutual
respect and harmony. From the very beginning
the leaders and the followers of this tradition
preached the principles of interfaith respect,
dialogue and understanding. To be a Sikh it is
mandatory that he/she must respect and accept
all other religions of the world and at the same
time must protect, guard and allow the freepractice of the customs and rituals of others.
The Guru Granth Sahib teaches its followers to
love all creation as God’s own manifestation.
Acceptance of all faiths, and interfaith tolerance
and understanding are basic to the teachings of
Guru Granth Sahib.
History of the Sikh tradition shows remarkable
consistency in the pursuit of these ideals and
in the defence of the right to free worship of
peoples of all faiths.
It is stated in the Qur’an : “Say (O Muslims): We
believe in Allah and that which is revealed unto
us and that which was revealed unto Abraham
and Ismael, and Isaac, and Jacob and the tribes,
and that which the Moses and Jesus received,
and that which the Prophets received from their
Lord. We make no distinction between any one
of them, and unto Him we have surrendered.”
The Sikh Gurus perceived that there was lack of
real love among the people and, therefore, they
always laid great stress upon spiritual practices
and preached the philosophy of one God, the
supreme Reality. They understood that a new
strength and vigour had to be imported into the
field of religion and religious practices, it had to
be brought home to the minds of the people that
there really existed no differences in places of
worship resorted to men of different faiths.
If a man belies any one of them, he belies all
and if a man confirms and believes in one of
them he must and ought to confirm all. “One
who does not believe in any one of the Prophets,
would be a kafir, though he must believe in
7
Eternal in 1708 C.E., abolishing the personal
guruship thereon.
That is why Guru Gobind Singh, the tenth
and the last Guru, states: “The temple and the
mosque are the same, the Hindu worship and
the Muslim prayer are the same, all men are
the same; it is through erroneous judgment they
appear different ... All men have the same eyes,
the same ears, the same body, the same build,
a compound of earth, air, fire and water ... let
no man, even by mistake, suppose there is a
difference.”
The unique catholicity and egalitarian approach
of Guru Arjan is evident in the fact that, other than
the hymns of the Sikh Gurus, he incorporated the
compositions of as many as thirty men of God,
belonging to various castes, creeds, religions and
vocations. Among them were Jaidev of Bengal,
Surdas of Awadh, Namadev, Pipa, Sain, Kabir,
Ravidas and Bhikhan of Uttar Pradesh, Dhannu
of Rajasthan and Farid of Multan.
The Sikh Gurus systematized all the past
Hindu and Islamic philosophies and brought
a confluence in an organized manner for the
temporal and spiritual uplift of all humanity
without any discrimination. Guru Nanak made
friends with both Hindus and Muslims. He never
discriminated against any one. He treated the
whole world as his own family and all human
beings as his brothers and sisters. He raised his
voice against injustice anywhere. Like him, all
the Sikh Gurus were large-hearted. None of them
were parochial or narrow-minded, communal or
caste-ridden. They set out for the regeneration
of mankind.
Kabir was a weaver, Sadhna was a butcher,
Namdev a seamster, Dhana a farmer, Sain a
barber, Ravidas a cobbler, Farid a Muslim Sufi...
It may be mentioned here that Guru Gobind
Singh hosted fifty two poets in his court to
translate various ancient texts of India with the
object of unifying the people of the subcontinent
through their own literature and culture.
What a wonderful example of catholicity! What
a wonderful instance of egalitarianism! And
what a remarkable endeavour for interfaith
understanding!! I salute all those who made this
possible.
The Guru Granth Sahib is a unique sacred text
in the history of world religions. The pattern of
this text was conceived and worked out in such
a way that it can integrate various religions
and varnas of India, spiritually, religiously and
emotionally. Guru Nanak gave the idea of this
kind of scripture, his successor Gurus subscribed
to it and worked to collect material for most of
the Granth.
Sikhism advocates four kinds of unity: unity of
God, unity of mankind, unity of religions and
unity of classes. In fact, the Oneness of God and
the essential oneness of humanity is the basic
teaching of Guru Granth Sahib. Guru Nanak
was an advocate for peace and unity. For all the
religions of the world, he envisaged a fellowship
of faiths. His efforts for creating an atmosphere
for world-reconciliation and world-amity were
much ahead of his time.
Guru Arjan collected most of the materials and
contributed a major portion of the Granth in
the form of his bani and completed editing this
sacred text in 1604 C.E. Guru Gobind Singh
added the hymns of Guru Teg Bahadar to the
Adi Granth and then installed it as the Guru-
The attitude of the Sikh Gurus towards the
leaders or founders of other faiths and their sacred
texts is unique and genuinely praiseworthy. For
instance, the attitude of Guru Nanak towards
8
demons of desire and restore faith, charity and
contentment, and you shall be acceptable.”
Prophet Muhammad (peace be upon him) was
one of unbounded love and respect. In a verse
which is given in the Janam Sakhi of Bhai Bala,
Guru Nanak is stated to have said:
Guru Nanak vehemently opposes those who
criticize the holy books of other religions. He
categorically asks his followers: Do not say that
the Vedas, the Bible and the Qur’an are false.
Those who do not contemplate them are false.
Guru Arjan says :
dita nur muhammadi, ditha nabi rasool
Nanak qudrat dekh ke, khudi ghei sab bhool.
“I have seen the light of Muhammad (with
my mind’s eye). I have seen the prophet and
the messenger of God, in other words, I have
understood his message or imbibed his spirit.
After contemplating the glory of God, my ego
was completely eliminated.”
“Neither am I Hindu nor Musalman
This body and spirit is of Allah-Rama”
He also asserts:
“Says Nanak! The Guru removeth delusion,
Only Allah is Parbrahma.”
In the same spirit Guru Gobind Singh said in his
Bacchittar Naatak (“The Wonderful Drama”)
that prophet Muhammad was a divine messenger
and a great man of religion and faith.
This indicates he had tremendous respect for God
variously seen as Allah, Ram and Parbraham;
in other words, he loved both the religious
traditions in the same spirit.
Guru Arjan had profound respect for Mian Mir,
a celebrated Muslim Sufi and had the foundation
stone of the Darbar Sahib (Golden Temple) laid
by him. This instance alone is enough to prove
the magnanimity and catholicity of the Sikh
Gurus.
The principle which underlies the pattern of
Guru Granth Sahib is that every Sikh gives the
same reverence to the Sikh Gurus which he
gives to the other 30 contributors writers of this
sacred text. A Sikh bows to the Guru Granth
Sahib in reverence and recites the bani of all
the writers included with the same devotion and
respect. It may be noted here that in the Darbar
Sahib as well as in all other historical or local
gurudwaras, the hymns of all these saints, Gurus
and Sufis of India are sung.
It may be mentioned here that Muslim scholars
had also tremendous appreciations for the Sikh
Gurus. For instance, Mirza Ghulam Ahmad,
the founder of the Ahmadiyya sect of Islam,
observed in his Sat Bachan that Guru Nanak
was a treasure-house of divine knowledge and
knower of all mysteries. The most famous poetphilosopher of this subcontinent, Dr. Mohammad
Iqbal, in one of his immortal verses expressed
that Guru Nanak was a perfect human being
and awakened India from a dormant, dreamy
condition to the realization of God.
The followers of the Guru Granth Sahib pay
homage to these Muslim and Hindu saints ... in
addition to the Gurus ... and recite their writings
with equal amount of faith, reverence and
devotion.
This is not so and cannot be so in any other
religion of the world. Guru Nanak strongly
pleaded for an egalitarian society where all
people could be regarded as equals. In order
To the Muslims and Christians, Guru Nanak
advises: “Practice within your heart the teachings
of the Qur’an and the Bible; restrain the ten
sensory organs for straining into evil. Tie up the
9
for claims of superiority of one group over the
other.
to eradicate caste distinction and the social
stratification based on caste system, he created
two institutions: Sangat and Pangat. Sangat is
the community congregation where all people
sit together for divine contemplation and prayer
and Pangat is the free kitchen where different
people irrespective of their caste and creed sit at
the same level and dine together.
Guru Nanak strongly emphasized the highest
common factor in all the religions of his time
which were existing side by side but unfortunately
clashing with one another. He conceived the idea
of a new type of scripture, formed a wholesome
approach and attitude towards fellow religions
and philosophical schools.
The distinction between poor and rich is
forgotten, because all share the same food at
the same place. This was, indeed, a revolution
against the inegalitarian society.
He provided directions for religious coexistence,
philosophical
accommodation
and social integration. As we have already
mentioned above, Guru Nanak did not believe
in the false barriers of religions and rigidities of
caste. Some scholars hold that he was an ideal
Muslim among Muslims and a model Hindu
among Hindus. He believed in the fatherhood
of God and brotherhood of man and he not only
propagated this philosophy but also practiced
this vigorously in his life.
A successful revolution without a single drop of
blood!
These Sangat and Pangat not only promote
egalitarianism but also promote and enhance
interfaith understanding.
Let me give an example of the gurdwara inside
Dhaka University campus. In Bangladesh
there is not a single Sikh citizen. Despite
that, on every Friday in this gurdwara,
hundreds of people belonging to different
religious backgrounds attend Sangat and join
Pangat and these are promoting interfaith
understating in this country. Not only in
Bangladesh where there is a gurudwara, but
particularly in Europe and America, the sangat
and pangat have enriched the prestige of the
Sikh community and helped to promote interreligious harmony.
Universalism is a cardinal value of Sikhism. It
is not bracketed with a particular ethnicity or
a particular region. The whole earth has been
revered by Guru Nanak as “mother earth” and
as a result he did not believe in any promised
land or holy land.
Sikhism is universal because its primary
essential concerns - social, political, cultural and
economic - are of a universal nature, embracing
humanity as a whole. Guru Gobind Singh held
that God cannot be bound to a particular creed,
place or era. He (God) cannot be bracketed
with any particular ethnicity. Indeed, He is the
Lord of all the peoples of the world. This makes
Sikhism a truly universal religion.
Guru Nanak argues that if God is one, then all the
souls coming from Him are of the same essence.
The natural corollary of monotheism is oneness
of humanity. All the Gurus regarded the whole
of mankind as an organic unity and repudiated
the distinction on a mundane plane. They held
that the distinction of colour, language or
territory cannot and should not form the ground
In today’s pluralistic world, the teachings of
the Guru Granth Sahib can play a vital and
constructive role. Sikhism not only acknowledges
10
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12
IMPORTANT MYSTICAL &
THEOLOGICAL SIKH MEDITATIONS
Gulshan Jeet Singh
iqlµg mhlw 5 ]
Tilang Mehla 5
mIrW dwnW idl soc ]
meeraa dhaanaa dhil soch |
Think of the Lord in your mind, O wise one.
muhbqy min qin bsY scu swh bMdI moc ]1] rhwau ]
muhabathae man than basai sach saah bandhee moch |1| rehaao |
Enshrine love for the True Master in your mind and body; He is the Liberator from bondage.
||1||Pause||
dIdny dIdwr swihb kCu nhI ies kw molu ]
dheedhanae dheedhaar saahib kash nehee eis kaa mol |
The value of seeing the Vision of the Master Master cannot be estimated.
pwk prvdgwr qU Kuid Ksmu vfw Aqolu ]1]
paak paravadhagaar thoo khudh khasam vaddaa athol |1|
You are the Pure Cherisher; You Yourself are the great and immeasurable Master and Master. ||1||
dsogIrI dyih idlwvr qUhI qUhI eyk ]
dhasogeeree dhaehi dhilaavar thoohee thoohee eaek |
Give me Your help, O brave and generous Master; You are the One, You are the Only Master.
krqwr kudriq krx Kwlk nwnk qyrI tyk ]2]5]
karathaar kudharath karan khaalak naanak thaeree ttaek |2|5|
O Creator Master, by Your creative potency, You created the world; Nanak holds tight to Your
support. ||2||5||
(Guru Granth Sahib page 724)
“Satpurkh Akali”, a follower of Akalpurkh? No
disciple of Waheguru supposes to oppose ? How
a real or mortal person becomes all pervading
personality? A principle changes with changed
equation of time, place, and name but not the
Divine Name (Naam) ,of an origin or original
worship(Akath katha Amrit prabh bani.Koh
Nanak jap jivai gyani SGGS p.806), which is
How could anyone evaluate the real value of the
True Master and a glimpse of My True King in
my Vision? Who are such benefactor, visionary
and sustainer of the whole universe? Many larger
& smaller degrees of Hymns are very popular
amongst world religions and mystical traditions...
When a lover surrenders his head in love then
left no self-respect and egoist command .Who is
13
the Hymn-inaction (kavan sanjog milou prabh
apnai. Pal pal nimakh sada har japnai) and
therefore, Gurubani recitations (Naamsimran),
are the mystical theological mean, mode,
practice. The Name worshiping (ma’n ichhai
Nanak phal paie pooran ichh pujaria) is a popular
system, modern Sikh meditation.
truthfully wondrous struck mind in wonderful
Master.
Here some are new developments and speculative
mysticism tendencies those are derivational of
family tradition for the descendant in nature,
because a classical Hindu tradition speaks of
having the historical links to Sikhism. Vedanta
following amongst Nirmala Sects supposed
to perform Guru Granth Sahib as Tapas (act
of worship) became the work of the devotee’s
sacrifices of building a way to the most of
next generation spiritual development amongst
the Sikh masses and business community. So
philosophy of Karma and Dharma is the practice
became a duty of dedication (Sikhi) while in
other side there is panth Khalsa, the issues of”
Deg Tag Fatah” means the value of a religious
life popularly amongst the peasantry class
of Sikh following. The teachings of Western
thought comes from Islamic and Christian
transmittance where welcomed through Persian
and European civilizations. Khalsahood gave us
in the west a sure signs of 20 Th Century through
Sikh Missionaries such as Yogi Harbhajan
Singh Khalsa and Sardar Sohan Singh (Khalsa
ji) by burning the Karma by planting with the
love of Gurubani & Gurumukhi of mystical
experiences. Philosophy descended through
Chapters 23-25 of the Gita that the soul cannot
not be cut through weapons nor can fire burn,
water cannot drench nor can airy wind make the
soul dry because this soul is eternal omnipresent,
constant and everlasting truth.
“Her(i) aapey Thakur(u) aapey sewak ji, kiaa
Nanak jant vichaaraa”an exposition guides that
God is present in all of the living beings yet
beyond our reach but engulfing of powerful mind
glory or the influence of Maya. O’ Omnipotent
and Omnipresent unreachable God we find
present in all living beings infinitely when
remember or contemplated upon they vastness.
A glance into the kingdom of all possibilities,
we noticed gloriously presence over all
Suppositions of cause and effect, beyond all the
chains like genomics of matters and its fields.
Maya is itself the part of this Glorious presence.
Ours spirit smile and weep by experiences of
whole epochs, so misled a moment by another
moment, corrected and compelled by another by
Thy necessity. O’ God, Master of Grand styles
by Creationism provided all with necessities of
all living and nonliving beings. Some moment
behaves like the soul of Saintly deeds motherly
gristly. Thus another moment destroys of all
possibilities wondrously.
Person who inculcates Guru’s Message
perceives in message His Master’s glimpse by
having vision of understanding the world, word,
ward and a wired meanings.(Satgur sehajai da
khet hai nu laiebhale Naou beejai naou ugavai
namai rehai samaie……vaho veho sachai patsah
tu sachi raie SGGS p.947) Guru advise moves
mysterious way, having planted Naam most
simplest farming produces the overwhelming
crops of love, by planting the Name, grows
flowerily and mind remains imbibed to the
Truth of the True Master, as such engulfed with
Gursikhi is manifestation of the Akalpurukh
as an” Act and Spoken “ word of Immutable ,
immovable following , therefore should not grieve
in while performing of individual action(Karma)
and doctrine of Universalism( Dharma). “ So
Purakh (u) Niranjan (u) Heri purakh (u) Niranjan
(u) Heri agmaa agam apaaraa. Sabhi dhiaaveh
sabh (i) dhiaveh tudh (u) Ji Heri sachey sirjan
14
haaraa. Heri aapey Thakur (u) Heri aapey sewak
ji, kiaa Nanak jant vichaaraa-1” (Raag Asa
M-4) is mystically Vedanta praise about the
Creator and fully conversant with the contents
of every mind. This is particularly noticeable
sacrament of par excellence spiritual food to
sustain the natural life in mission of affective
spiritualism, though very little is known about
hidden and inner meanings. Since the Sikhism
is not an old religion, many hymns laid down
on principles of the mystical older, mystical
lives in context of scholastic theology. Sikhism
is not a philosophy as expanded by S. Sher
Singh through in a publication done by SGPC
as’ the philosophisation of the Sikh religion on
western lines’ nor the philosophy itself because
stages and steps taken throughout the period
from 1469AD to the present pages of history
and the Hymn from Guru Granth Sahib are the
philosophy.
The Sikhism comes near to Zoroaster because
always fought in defense may be Aryan in some
degree where as Judaism, Christianity and Islam
fought tactically. There are many things common
in the teachings of Master Buddha, Guru Nanak,
and Saint Kabir for avoiding the charges of the
fallacy of non-observation, the fallacy of hasty
generalization and protests against idolatry,
social divisions, and the State religion or
authoritarianism. Idea of the Will of the God is
understood as Hukam/ Bhana/Raza in Sikhism,
which happens under His Will to an individual,
community, and mankind as act of irresistible
positivity or negativity, by any other force. Such
dimensions are because of manifest-in-universe
as an acts of attributes and attributions as
devices; there are millions of upper, lower, and
middle regions with theirs phenomenon truths:’
patala patala lakha agaasa agaasaa…..Nanak
vadaa aakhiai aape jaanai Aap’ (Japli-22) for
what happens to home, where, and why happen
none others business, they all knows, but beyond
is the Greatest Master; none other than them any
other know. The person who receives the True
Name means has been bestows His Grace and
by praise singing finds the unity (SGGS p.665).
Kabir says (“ek kot panch sikdara panchai
mangeh bala jimi mein kisiki boice aisa dein
dukhala……koh kabir mein so Gur paya ja ka
Nao bibeko.”1-5 SGGS p.793) Of course this
body is like a fort, in which five senses collects
information similar to the king’s revenue
collectors, and nine are outlets for carrying
out various mal functionaries but by Guru’s
advice the boon of true name dispels all vicious
thoughts and other outstanding of dues of karma
thus made the god of justice (Dharamraj) to feel
ashamed of bad/sin karma and the soul finds
unity directly with the Master. Keeping society
of good/holy peoples and gaining the Guru’s
knowledge dispels individual’s ignorance makes
life complete wedded to spouse (SGGS p.794).
Sikhism is practice and practical aspects
of Divine Nature as stated in the prologue
statement (Moolmantra) and Japji and Japu for
Unborn (Akalmorti)and Timeless (Akaal) does
not constantly takes birth and constantly dying
because of a certain Karma Theory/Doctrinal
over an inevitable events of the time(kal) but
unman fest(Timeless). Who knows not even on
hearing of it for any reason or faith etc.? Sikh’s
God is not warrior, nor Gursikhs are the class of
warriors but seekers of righteousness; when war
is welcome to protect the weaker as unsolicited
opportunity for knowing a war does not to open
door to heavenly pleasures; of course martyrs
are theirs holy souls for being died of holy cause.
It may be as “I am the resurrection and the life.”
(John 11:25).Who found what is here related in
the hope of many , a help to some, and others
hearts who sought light as He did in beginning
era of argument with more force and make an
impression of the worldly hearts and minds.
15
Peace and tranquility of mind are the result of
divine knowledge, God realization, and the
fountain head or Self-realization of religious
practices everywhere while ours tongue is
imbued with the love, all bliss unites to save
honour here and ensures the Union SGGS
p.681.
our own thoughts to be spiritually decapitated
by giving them to God for we are only heirs.
Modernist’s in psychological language says
‘love and like, and do what you like. ‘At page
876 in SGGS we read’ kooee par’ta sehsa kirta
koiee pa’rai purana, koiee Na’m japai japmali
bagia tisai dhia’na……na kisi ka meet na kisi
ka bhaiee na kisai ba’p na maiee, pra’nvat
Nanak je’ tu de’veh antai hoiai sakhaiee.’ Means
having got the boon of Master’s True Name
every other ways we got protected across this
ocean of life successfully and the Unity needed
no philosophy, remedial practices, prayers, and
relationships.
Sometimes, the very activity which one self has
rejected as an impediment becomes for another
spiritual perception. Below lines are from
Sih’rfhi written by Punjabi Faqire Shahanshaji
while defining Romanticism {Jabtaa Isk’ kanon
wala, Sikh Aasi’khaa kol Tu ja Phle, Rm’j Isku
toohon je chhe Vakifh, tegh prem thii siis kta
phle. Jekar lutnaa husn hee yar wala, khahish
gheer nu diloo bhula phlee, Shahansh de naal je
Philosophy of Yuga-yog & Research Centre)
katnii aa, la’dh n’gaa koloo ja chudha phelee}Sih’rfhi Shahanshai. A Psalmist says the only
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16
Sikhism and Interfaith
marriage
Harmanjeet Kaur Sandhu
E
human life is to become One with God. We
should love God, meditate on Him, and live a
lifestyle shown by Sikh Gurus to keep ourselves
focused to meet God. Marrying a Sikh makes
us stronger and much more focused to achieve
this goal.
veryone has a goal in life. If you have
a similar goal as your partner, you will
achieve that aim with less obstacles. However, if
you have a goal which varies from your spouse’s
goal, you will experience lots of disagreement,
arguments, and eventually a lot of complications
to reach your goal.
Sikh Gurus showed a lifestyle which one can
follow to choose the righteous path.. It is better
to get married to someone with whom you share
similar beliefs than to marry out of religion. For
example, a Sikh says prayers three times a day,
does not believe in caste system, does not believe
in rituals, priesthood and superstitions and does
not worship idols. Sikhs believe that God is
present in Sadhsangat, the holy congregation,
and makes a visit to Gurdwara a daily practice.
Sikhism preaches that the purpose of our life is
to become One with God. One can achieve this
goal by following Gurus’ teachings and lifestyle
shown by the Sikh Gurus. If a Sikh marries a
Sikh, they will have the same lifestyle and living
compatibility. Husband and wife can help each
other and walk hand in hand on the path shown
by Sikh Gurus to achieve their goals together.
Sikhs have great respect for other religions. Sikhs
consider all humans as equal. No one is shunned
away from entering the Gurdwara. Everyone eats
Langar sitting at the same level on the ground
signifying humbleness and equality. Sikhs are not
to discriminate based on religion, class, culture,
colour, ethnicity, or gender. Meaning no one is
denied rights because of their looks or religion they
belong to. However, when it comes to marriage,
one has to find a compatible match with similar
values and beliefs. Though it is not obligatory for a
Sikh to marry a Sikh, but it is strongly advisable.
Sikhism does not state that marrying out of
religion is wrong or a sin. However, the marriage
has a far better chance of success if the couple
belongs to the same religion. In inter-religious
marriages beliefs will differ and can cause
conflicts, it is better, then, to be with someone
with the same belief system as stated above.
The more a married couple has in common, the
more likely their marriage will be successful.
When a couple disagrees on basic core values
and beliefs, it can lead to additional stress,
conflicts, and disappointment. The issue of how
kids are raised can be specially problematic.
The decision regarding which teaching and
beliefs should the children be taught can become
difficult to deal with.
This does not mean a Christian, Hindu, or a
Muslim spouse is not good enough for a Sikh. But
the belief system practiced by Christians, Hindus,
and Muslims is not compatible with Sikhism.
Sikhs with great respect disagree with many
beliefs and practices followed by other religions.
Sikhism is a modern religion, and instructs that
all humans are created equal. In no way Sikhism
states that one should not marry another human
being because they differ in colour or religion..
Sikh Gurus’ teachings are logical, practical, and
ethical. One who believes in them and follows
them is known as a Sikh. Since the purpose of
17
For the last two decades the interfaith marriages
have been increasing in Sikhism. In the last
20 years a good percentage of Sikh marriages
were, in fact, across religious boundaries. The
Gurdwaras, where the marriage is normally
solemnised were relaxing the Sikh Code
of Conduct to accommodate the wishes of
individuals rather than following the Sikh law
book. Sri Akaal Takhat Sahib - the Supreme seat
of authority of the Sikhs - issued a Hukumnama
(decree) regarding this matter on the 16-8-2007
stating that Sikh marriage ceremony should only
be conducted, in a Gudwara, when both bride and
groom are Sikhs. If the couple or either one of
them is not a Sikh, then they either must embrace
the Sikh faith or marriage may be solemnised
somewhere else but not in a Gurdwara.
All humans are equal but people from different
religions have different beliefs. The difference
in beliefs system and lifestyle is the main reason
to marry within the religion.
The Sikh marriage is not merely a physical and
legal relationship but is a holy union between
two souls where physically they appear as
two individual bodies but in fact are united as
one. The Sikh marriage ceremony is known as
Anand Karaj meaning “blissful union”. Anand
Karaj consists of the couple circling around
Guru Granth Sahib four times as the ‘Laava’
(Marriage Hymns) are being recited. Circling is
the sign of making commitment with the Guru
as a witness. In addition, revolving signifies that
Guru is the centre of the couple’s life. During
the marriage ceremony, Guru Granth Sahib
represents the core while the congregation (Sadh
Sangat) represents the support.

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World Sikh University London
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18
SHABAD: PARMESHAR
DITA BANNA….
Dr. Sukhbir Singh Kapoor
P
ain and sorrow, agony and discomfort are
part of life, and are result of our past and
present karmas. For physical ailment, doctors
can prescribe patent medicines, but for mental
illness we need the medicine of Nam. The
Gurbani confirms it:
[Here transcendent means supreme, great,
unequal and so on. God is the greatest of
the great. He is omnipotent, omniscient and
omnipresent.]
duK rog kw fyrw BMnw ]
dhukh rog kaa ddaeraa bhannaa |
srb rog kw AauKdu nwmu ]
The feeling of pain and the disease has been
eradicated.
sarab rog kaa aoukhadh naam |
The Nam is the panacea, the remedy to cure all
illness.
[As paracetamol kills pain, an antibiotic treats an
infection caused by bacteria fungi and parasites.
Similarly the Nam of Waheguru soothes mind
and gives consolation to the patient. It uplifts
your spirits.]
[Guru Arjan, raga Gauri page 274]
When we are suffering from illnesses, we try
to find shabads from Guru Granth Sahib which
can give us solace and relief . It must be noted
that all compositions in Guru Granth Sahib are
equally important and significant, but either
the tradition or the scholars have classified a
few compositions for special occasions e.g.,
shabads of ‘Lavan’ for marriage, Allahnian for
bereavement etc. Similarly, there are shabads
which console mind when we are in pain. I have
selected the following shabad, which my sister
often read when in distress.
And krih nr nwrI ]
anadh karehi nar naaree |
The men and women celebrate in bliss.
[When illness is cured and pain goes away,
the mind concentrates on Nam and enjoys
meditation. A depressed and sick mind cannot
focus on prayers and ]
hir hir pRiB ikrpw DwrI ]1]
Shabad: Sorath Mehla 5
har har prabh kirapaa dhaaree |1|
soriT mhlw 5 ]
When the Master extends His Mercy. ||1||
Sorath Mehla 5:
[We qualify for Waheguru’s mercy if we daily
communicate with Him (Nam Japna), live a
truthful life (kirt karna) and share our possessions
with the needy (wand ke chchakna. These are
three noble truth to get Waheguru’s clemency
and compassion.]
prmysir idqw bMnw ]
paramaesar dhithaa bannaa |
The transcendent Master has given me His
support.
19
[Waheguru is most kind-hearted, concerned and
sympathetic. He is the support of our life, our
protector everywhere]
sMqhu suKu hoAw sB QweI ]
santhahu sukh hoaa sabh thaaee |
For the holy, there is peace everywhere.
hir nwnk swcu vKwnw ]2]13]77]
[Those who are pure and stainless and free from
physical and mental illness, they find peace
everywhere and live a happy life]
har naanak saach vakhaanaa |2|13|77|
Nanak recites the Nam and tells the world of His
greatness ||2||13||77||
pwrbRhmu pUrn prmysru riv rihAw sBnI jweI]
rhwau ]
[Guru Nanak is Waheguru’s spokesperson. He
recites God’s glories and wonders, and with the
touch of the sound of Shabad people’s illnesses
are cured. Everything is controlled by Him That
is the truth.]
paarabreham pooran paramaesar rav rehiaa
sabhanee jaaee | rehaao |
The supreme Master, the perfect magnificent
Master, is pervading everywhere. ||rahau||
Gurbani confirms it:
[Waheguru is supreme and omnipresent. He is
both manifest and un-manifest.
jIA jMq siB quDu aupwey ]
jeea janth sabh thudh oupaaeae |
He goes wherever He is called. He can be at
many place at the same time.]
You have created all beings and creatures.
ijqu ijqu Bwxw iqqu iqqu lwey ]
Dur kI bwxI AweI ]
dhur kee baanee aaee |
jith jith bhaanaa thith thith laaeae |
The Bani of Word emanated from the Primal
Master.
As it pleases You, You assign tasks to one and
all.
[All shabads originate from Waheguru. He is the
author and compiler of all holy scriptures. He
sends us the holy word through His prophets.]
sB ikCu kIqw qyrw hovY nwhI ikCu AswVw jIau ]3]
iqin sglI icMq imtweI ]
thin sagalee chinth mittaaee |
All things are Your Doing; we can do nothing
ourselves. ||3||
It eradicates all anxiety.
[Guru Arjan, raga Maj page 103]
sabh kish keethaa thaeraa hovai naahee kish
asaarraa jeeo |3|
[Reading, reciting and singing His shabads
eliminate worries and fears.]
dieAwl purK imhrvwnw ]
Vice Chancellor
World Sikh University London
dhaeiaal purakh miharavaanaa |
The Master
compassionate.
is
merciful,
kind
and

20
THE BELOVED FIVE
Col. Dr. Dalvindar Singh Grewal
P
anj or panch has originated from Sanskrit
word pach(i) which means to spread. When
we spread our hand, five fingers are seen. In olden
times calculations were based on five fingers.
Five thus became an important count. There
being frequent fights, selection of five members
i.e., two representing each party and one neutral
to resolve cases has been an old tradition in
India. The village leaders are often called Panch,
also taken in the sense of good men and saints,
because the appointment is for democratic justice
and what ever they decide has to be impartial.
The requirement of democratic impartiality and a
sense of justice was taken in good sense.
balance. The Gurus appointed the five beloved
ones from amongst the people who could guide
not only the people on the lines laid down by the
Guru but also who could even correct the Gurus
when the decision was difficult or likely to be
tilted. They then were close to the Guru not only
physically but also spiritually and had nearly the
same saintly powers as that of the Guru. One
thing was essential however that ishey must be
the followers of the Gurus. All the Gurus are
stated to be following this tradition.
The supremacy of this tradition was outlined by
Guru Nanak:
Panch parwan panch pradhan. Panche pavh(i)
dargah(i) ma:n(u)
The Gurus lived in a period of foreign rule where
the humanity was being crushed under tyranny
leashed out to subdue and rule the people under
fear. The Gurus not only raised their voice
against this sort of rule but also started a system
to oppose for which the two Gurus (Guru Nanak
and Guru Hargobind) had to bear the rigors of
jails and two Gurus (Guru Arjun Dev ji and
Guru Tegh Bahadur) had to sacrifice themselves
and Guru Gobind Singh had to sacrifice even
his sons, father, mother and numerous other
close relatives. The later Gurus even picked
up swords. However, they all believed in
democracy and started such traditions as would
lay the foundations of people’s rule.
Panche sohh(i) dar(i) rajan(u).Pancha ka gur
ek dhian(u)(Japu p3)
(The five appointed are acceptable as leaders
of men. All the five appointed are honoured in
the Lord’s court. Even if they grace the King’s
court: their minds are set unto the Lord.)
Gurmat(i) panch sakhe gur bhaee.( Mahala 1,
p.1041)
(By the Guru’s gospel the appointed five become
disciple-brothers.)
Dehi nagri uttam thana. Panch log washi
pardhana ( Mahala 1 p1039)
The tradition of Five Beloved Ones (Panj Piare)
was one such system where the Gurus gave
decision making in the hands of the people. The
number five was appointed as a representative
number when the Sikhs were in large numbers.
Everyone was considered equal. The odd
number was to ensure that no decision hanged in
(The five appointed pious people abide in the
sublime place as leaders)
Bhai Gurda:s confirmed these views:
Ik(u) sikh(u) dui sa:dh sang(u) panjeen
Parmeshar(u) (Var 13)
21
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22
(If One sikh meets another, it becomes a saints’
company, and if five join together, the Lords
descends in them. )
of Panj Piare of Guru Arjun and Guru Tegh
Bahadur in Mahan Kosh (P.791). These names
were however not permanent and changed with
time, e.g., when Guru Arjun Dev ji was called
to Lahore by Jehangir, the Guru selected Bhai
Bidhi Chand, Paida, Pirana, Jetha and Salo to go
with him to Lahore (Giani Lal Singh Sangrur:
Guru Khalsa Twareekh p. 278). Similarly at
Chamkaur Garhi the Panj Piaras who gave the
decision that the Guru should quit the Garhi were
Bhai Daya Singh, Bhai Dharm Singh, Bhai Sant
Singh, Bhai Sangat Singh and Bhai Man Singh(
Bhai Gyan Singh Gyani: Guru Khalsa Twareekh
Part II p.1017). The situation is described Bhai
Gyan singh as follows: The Guru made Sangat
Singh to wear all his dress including the Kalgi
and after prayer said,” Guru Khalsa Khalsa
Guru. Brother Sikhs. From today onwards I
hand over the position of Guru to the Khalsa.
Consider me present in the Five. Name of Five
Singhs is Khalsa. As per Adi Granth Five are the
accepted as the Leaders. The five are honoured at
the Lord’s Court.” They should be not less than
five; may be more. Five Singhs are the Saints of
the Saints and Gurus of the Gurus. That was why
I have made them same as me by imparting them
Amrit. If the five Singhs pray with pure heart
whatever the task it will be completed.”
Parmesar hai Panj Mil(i) lekh alekh na keemat(i)
payee.
Panj milai parpanch taj(i) anhad sabd sabd(i)
liv layee.
Sadh sangat sohan(i) gur bhayee. (Var 29)
(The five joined, become the Lord: their value
can never be recorded.
The five joined shrug off all falsehood and get
tuned to the True Lord’s Name. They grace the
congregation of the saints.)
Sanmukh(i) mil(i) panch a:khian(i) bird(u)
panch parmesur(u) pa:see.
Gurmukh(i) mil(i) parwan panch sadh sangat(i)
sachkhand bilasee.
(The meeting of five good person only is
considered as of the appointed five, and those
appointed five only reach the True Lord. If these
appointed five are Guru’s true followers they
then are acceptable to the congregation of saints
and they guide them to the True bliss.)
The ‘Beloved Five’ (Panj Piare) have been
traditionally accepted as the closest to the Gurus
and as the pillars of strength and wisdom of
Sikh religion. The Piaras are so described by
Bhai Gurdas:- Pamu Puri Guru ka Piara (Var
11/29) Harkhwant Hardas Piara (Var11/18)
Naia Khullar guru piara (Var 11/17). They were
called as Bhai by the Gurus considering them
as close as brothers.‘Wada bhagat bhai Kidari’
(Bhai Gurdas Var 11/15) Sanmukh Bhai Teertha
( Var 11/7) Bhai Bhana wirti Hani (Var 11/31)
The tradition of imparting Amrit by Panj Piare
was first started by Guru Hargobind. Kesar Singh
Chhibber records in ‘Bansawli Nama Dasan
Patshaheean Ka’ :‘Samat sola sau athhatar
beete. Guru Tegh Bahadur Mata Nanaki de
udron janam leete……(107) Mela visakhi da aya.
Sangat(i) bahut aaee. Lain gur deekhia lagn(i)
charnee jayee. Tan sahin cha:la: aisa thehraia.
Sikhan nun a:p rasni samjhaia.(108) Wa:see
wich jithe hoe dharmsal(i). Sikh mil baithan prem
muhabbat nal(i). Shabd sa:khi Granth pothee
padie. Keertan katha Gur charcha karie. (109)…
Hachha sucha katora kar(i) pa:nee pa:na. Panj
According to Bhai Kahn Singh Nabha ‘the
Beloved Five’ have been appointed from the
times of Guru Nanak to date. He lists the names
23
sikhan de angoothhe upar pa:nee wahana.(110)
Tis pa:ni upper(i) Jap panj paodian padhna. Fer
panj paudian anand ucharna. So pa:nee sikh
nun charnmrit kar dena. Kar Arda:s parsa:d(i)
wartai laina.(111)’(p.67)
barber by trade , Dharam Chand of Hastinapur
Utter Pradesh and a farmer by trade and Himmat
Chand of Jagannath Orissa, water carrier by
trade followed and offered themselves for the
sacrifice one after the other.
(Samat 1678 passed. Guru Tegh Bahadur
was born to Mata Nanaki …(107). On the
Vaisakhi fair Sangat gathered in number,
to take fellowship by touching Guru’s feet.
The Sahib(Sri Guru Hargobind Ji) then acted
differently and explained the congregation in
his own words, “Whereever there is Dharmsal
in the settlements, the sikhs must sit together
with love and affection and read Shabad from
Granth Pothee (A:d(i) Granth). They must sing
hymns, give descriptions and discuss about
Gurus. ….Take a clean good utensil (Katora)
and put water in it. The water must then be
put on the Thumb of the right foot of the Five
Sikhs. On that five steps of Japu followed by
five steps of Anand should be recited. Water so
prepared much be given to Sikhs as Charnamrit
and should be distributed after Prayers.”
The above tradition of Panj Piare was also
followed by Guru Gobind Singh though with
certain modifications. The details are given
below:
After performing the rituals, the Guru asked
them to have bath washing their hair, and
handed over a wear which included Kangha (a
wooden comb) for the Kesh (hair), Sarb Loh
Kada (an iron bracelet) for the wrist, Kachha
(a pair of shorts) and Kirpan( a sword) in a
cloth belt to be worn along with a kesri( pink)
dress and double blue turban. Guru too wore the
same dress and came on the dias in front of the
congregation astonishing everyone sitting. The
Guru then declared, “Dear Sikhs, in the trial of
Guru Nanak only one Sikh Bhai Lehna (Guru
Angad) passed the test and Guru Nanak closeted
him and gave the name Angad. This time these
five Sikhs have passed the test of sacrifice. I
give them the position of ‘Panj Piare’ (The Five
Beloved Ones). They shall be ever remembered
so. Now on wards, their name will always be
included in the prayer which we do two times a
day. Whenever the Parsad of three equal items
(Ghee, floor and sugar) is prepared a share will
be taken out for them after the Guru’s share.”
On the Sangrand of Vaisakh 1755 (30 March,
1699 A.D.) at Anandpur in the congregation
of around 5,000 devotees, Guru Gobind Singh
came out on the dias with a naked sword and
demanded for a Sikh to offer himself for
sacrifice. It caused deadening silence among the
people and a fear gripped many. It was Daya
Ram Sobti Khatri who came out to offer himself
for the sacrifice. He showed no fear of death at
the hands of the Guru as he himself had totally
committed to the Guru and his ideals. As he led,
four more Sikhs, Muhkam Chand of Dwarka,
tailor by trade, Sahib Chand of Bidar Karnatak,
Thereafter the Guru got prepared the ‘Nectar’
from the waters of Satluj mixing the various
items with a ‘khanda’ while reciting Japuji
Sahib. Mata Jeeto when inquired as to what
was being done, was told that the nectar is
being prepared. She brought ‘patashas’ and
poured into the Batta in which the nectar was
being prepared. The Guru carried on continuous
recitation of Japuji followed by Ja:p, Sawaaiye,
Chaupai and Anand Sahib. After the preparation
of Amrit, the congregation joined the Guru in
Prayer (Ardas) and shouted the slogan, ‘Nanak
Na:m Chardi Kala, tere bhane sarbat ka bhala’
24
1. The parsad is first given to Panj Piaras and
then to the sangat.
Thereafter he put a drop on the edge of the
‘khanda’(two sided sword) put five drops into his
own mouth and called ‘Wahe Guru ji ka Khalsa
Waheguru ji fateh’ five times….Thereafter the
Guru gave the pahul of Khanda to Bhai Daya
Ram and the other Piaras one by one making
them to sit bent on one knee…. Guruji then
attached Singh to his name as well as the names
of Panj Piare.” (Guru Kian Sakhian, p.111-115)
2. Amrit can be imparted by Panj Piare only.
One of the Panj Piare explains the tenets of
Sikhism before the Amrit is imparted.
3. Panj Piare only give the Moolmantra and beej
Mantra Wahiguru to the person taking pahul.
4. Panj Piaras only are authorised to declare
punishment to the non-followers of Sikh
tenets. They also are authorised to excuse
any one on completion of punishment.
These traditions set by Guru Gobind Singh have
been followed therafter todate and have been
included in Sikh Rehat Maryada adopted by
Shromani Grudwara Parbandhak Committee on
3-2-1945.
5. The Bhatt’s recorded the event of initiating
the Five Beloved Ones at Anandpur Sahib in
their Wahi as follows:-
The names of Panj Piaras are included in the
Prayer of the Sikhs.
‘Guru Gobind Singh the Tenth Guru, son of Guru
Tegh Bahadur gave khande da pahul to five sikhs
The names of ‘the beloved ones’ accepted by the Gurus are as under:
Guru Nanak
Guru Angad
Guru Amar Dass
Guru Ram Dass
Guru Arjun Dev
Guru Hargobind
Guru Har Rai
Guru Har Kishan
Guru Tegh Bahadur
Guru Gobind Singh
Bhai Mardana, Bala, Ajita, Lalo, Lehna
Bhai Budha, Paro Julka, Amar Dass, Paida, Sadharn
Bhai Budha, Paro, Malhan, Balu , Jetha
Bhai Budha, Bidhi Chand, Teeratha, Dharam, Guria
Bhai Bidhi Chand, Gurdas, Pirana, Paida, Langah
Bhai Gurdas, Bidhi Chand, Behlo, Kalayana, Bhallan
Bhai Suthra, Feru, Dargah, Bhana, Bhagta
Bhai Dargah, Gurbakhsh, Gurdita, Sant Ram, Gurdas
Bhai Gurdita, Diala, Uda, Jaita, Diwan Mati Das,
Bhai Daya Singh, Dharam Singh, Muhkam Singh,
Sahib Singh and Bhai Himmat Singh
Bio-Data of the Five Beloved Ones of Sri Guru Gobind Singh Ji
Name
Daya Singh
Dharam Singh
Muhkam
Singh
Father
Sudha Khatri
Sant Ram Jat
Tirath Chand
Tailor
Mother
Diali ji
Sambho
Dewan Bai
Born at
Lahore
Hastinapur
Dwarka
Born on
Died at
Died on
Fagun 1 1725 Hazoor Sahib 1765 Samwat
1723 Samwat Hazoor Sahib 1765 Samwat
1720 Samwat Chamkaur
8 Pos 1761
Battle
Samwat
Himmat Singh Gulzari
Jheevar
Dhanno
Jagannath
Puri
1718 Samwat Chamkaur
Battle
1761 Samwat
Sahib Singh
Sona Bai
Bidar
1719 Samwat Chamkaur
Battle
1761 Samwat
Chaman
Barber
25
on the the day of Vaisakhi Samwat Seventeen
hundred fifty five and called them SINGH. First
Daya Ram Sopti Khatri of Lahore stood up,
followed by Mohkam Chand Chheepa of dwarka,
Sahib Chand Nayee of Bidar (Zafrabad), Dharm
Chand Jwanda Jat of Hastinapur, Himmat Chand
Jheewar of Jagan Nath turn by turn. All were
then dressed in blue. He himself too wore the
same. (Bhatt Wahi Bhadson, Pargna Thanesar)
2. On Samwat 1765 Kartik Sudi Teej, Guru
Gobind Singh sent five Singhs Bhai
Bhagwant Singh, Koer singh, Ba:z Singh,
Binod singh and Kahn Singh with Baba
Banda Singh Bahadur after appointing him
Jathedar of Panth, with the instructions that ‘
Jahan bheed pade pa:nchon se arda:s karana”
(Guru Kian Sakhian p.189)
3. Bhai Mani Singh felt that Sri Guru Granth
Sahib, the key scripture is difficult to handle
by the rural sikhs hence must be prepared in
Parts. When the Khalsa came to know that
Bhai Mani Singh has got Sri Guru Granth
Sahib separated, they gathered and cursed
that each part of Bhai Mani Singh’s body
should also be separated as he has separated
Shri Guru Granth Sahib. He was to be
removed from Khalsa Panth. When Bhai
Mani Singh came to know of the punishment,
he approached the Sangat to relieve him of
the second punishment i.e., removal from
Sikh panth and prayed that even though his
parts may be separated his Sikhism must not
be separated. Panj Piare were then elected
who then gave the verdict that Bhai Mani
Singh’s “Sikhism will remain intact”. When
Bhai Mani Singh was asked by Nawab of
Lahore as to ‘what punishment will you
like’ he specifically chose to be cut into parts
and was put through this.( Panth Prakash
p.295-300). Bhai Mani Singh’s so acceptance
of the will of Panj Piare is a trend setter.
These Panj Piaras gave account of themselves in
various battles. In the Battle of Chamkaur, all of
them were with Guru Gobind Singh. The lay out
of the Chamkaur Garhi is drawn here based on
Guru Kian Sakhian by Swaroop Singh Koshish
(gist of Bhatt Wahis) showing Panj Piara’s
closeness to Guruji. Bhai Mohkqam Singh, Sahib
Singh and Himmat Singh laid down their lives
fighting against the Mughals at Chamkaur while
Bhai Daya and Dharam Singh remained with
the Guru till he attained the eternal light. Guru
Gobind Singh sent Zafrnama to Aurangzeb with
Bhai Daya Singh and Bhai Dharam Singh. Bhai
Daya Singh and Bhai Dharam Singh breathed
their last at Nanded Sahib in Samwat 1765.
DEPLOYMENT OF 40 SIKHS IN THE
FORT OF CHAMKAUR
Some of the other important events connected
with Panj Piarae known in Sikh History are
given below:
1. At Naraina Gaon in Rajsthan when Guru
Gobind Singh bowed before the monument
in memory of Dadu Ram Bairagi, Panj Piare
led by Bhai Daya Singh declared The Guru
as Punishable and gave the punishment of
Rs 125/- the amount which the Guru paid
appreciating the stand of the Khalsa and
declared that the Khalsa has now become
Pure and acceptable. (Guru Kian Sakheean
p.181)
4. When Bhai Taru Singh were removed with
the skin of the head, the Nawab of Lahore
asked Bhai Taru Singh, “You had said that,
you will live till you have your hair, why are
you alive then? You have told a lie.” Bhai
Taru Singh replied, “My hair are with my
skull, in which my life exists, till I take you
along by hitting you with shoes (Joota).
You will go to hell. Now your urine and
26
latrine are stopped and be ready for it.” The
Nawab faced the problem of stoppage of
urine and latrine immediately thereafter and
life became like hell. He tried all medicines
and worshipped all Peer-Paigambar, but he
got no relief. He then realised the effect of
the curse of Bhai Taru Singh. He called the
Singhs of the city and requested them to
approach Bhai Taru Singh to relieve him of
the curse. Bhai Taru Singh did not relent.
Bhai Subheg Singh who was on an official
post was approached by the Nawab with a
request that ‘now only the Khalsa now can
be the redeemer’. He even kept his turban
at Subheg Singh’s feet. Bhai Subheg Singh
again went to Bhai Taru Singh and explained
how the Nawab kept his truban at his feet to
get excused. Bhai Taru Singh then relented
saying, “It is the Khalsa who can releive the
Nawab of the curse”. Bhai Subheg Singh
Nawab Kapoor Singh at Amritsar who called
a congregation. After discussion, it was
resolved that the Guru has set the tradition
that ‘even if the enemy comes for protection,
he will be saved.’ The Nawab of lahore
must be relieved of the curse. Five Singhs
were then selected, who gave this decision,
“Shoes of Bhai Taru Singh must be touched
on the head of Nawab after a touch from the
hands of Bhai Taru Singh. The permission
of Bhai Taru Singh is a must.” Bhai Subheg
singh took this decision to Bhai taru Singh
and Nawab. Both agreed to the decision
and acted upon. The Nawab was relieved
of the pain but died before Bhai Taru Singh
breathed his last lying in the beheaded
state for 22 days. (Sri Guru Panth Prakash
p.370-380)
Prakash, p.286) These five beloved ones
were Bhai Hari Singh, Baba Deep Singh,
Sardar Jassa Singh Ramgarhia, Bhai Karam
Singh and Sardar Budh Singh (Satbir Singh:
Sada Itihas: p.138)
The methodology of selection of the five beloved
ones during the above-mentioned period was as
under - ( Sada itihas p.282-3) On the congregation
of Sarbat Khalsa, all used to do Prayer first.
Thereafter, the order was obtained by reading Sri
Guru Granth Sahib and the name of a Sikh was
offered for the five beloved ones. If the Sikh was
accepted by all, the acceptance was announced
through a call on the name of the Lord ‘Bole
so Nihal Sat Sri Akal’. The approved Sikh was
called ‘the beloved one’. The selected ‘beloved
one’ offered another name which if approved by
all, was accepted as the next ‘beloved one’ If
someone raised any objection, the doubts raised
were clarified. If these doubts could not be
clarified, the acceptance was withdrawn and a
new name was offered and passed unanimously
if there was no objection. These two ‘beloved
ones’ jointly offered the third name which if
accepted and approved was named as the third
‘beloved one’. The three then offered the fourth
name and the four the fifth name and acceptance
and approval came in the similar manner. Thus
these approved became ‘the Five beloved Ones’
and were honoured by the entire Khalsa. All
the five then took up their seats on Akal Takhat.
The proposals were then put before the Sarbat
Khalsa and the congregation used to give
decisions unanimously if acceptable. In case
there was any hitch or any problem, these five
beloved ones, sorted out the problems which
thereafter became binding on all.” (P.283)
6. Punishment of lashes to Maharaja Ranjit
Singh by Panj Piare including Akali Phoola
Singh on Maharaja’s adopting Non-Sikh
activities.
5. Similarly when Kapoor Singh was offered
the Nawabship, he first touched the
presentation to the feet of the five beloved
ones and then accepted it.(Sri Gur Panth
27
The Panj Piara tradition has been regularly
followed in Sikhism thereafter and decision
making or leading the Sikhs in times of trouble
or otherwise became the key charter of the Panj
Piaras in addition to performing the ceremony
of imparting Amrit to Sikhs as per Sikh Rehat
Maryada. Recently however a debate has been
started by some ungrunttled and unfaithful
against the system. Religion is a matter of faith
and not so much of a reason. However the
faithless try to reason out that the Panj Piaras
can never be so powerful that they take decision
for the Panth or on behalf of the Panth. They
also put question on their selection system
and nomination and also question their basic
education. These all are attempts to create a
wedge into the minds of the faithfuls and must
be started forthwith. It must be kept in mind
that it was the faith in the Guru and unflinching
loyalty to the point of offering one’s life to
the Guru which made them to be accepted as
Panj Piaras. Authority of the Panj Piaras is thus
unquestionable.
Bibliography
Bhagat Singh
A History of the Sikh Misls, Punjabi University, Patiala,1993
Bhai Santokh Singh
Shri Gur Partap Suraj Granth, Bhasha Vibhag, Punjab, 1976 (Hindi)
Bhai Gurdas
Varan, Amritsar, June 1964 (Punjabi)
Bhai Sukha Singh
Gur Bilas, Bhasha Vibhag, Punjab, Patiala, 1970 (Hindi)
Bhai Kahn Singh Nabha
Gurmat Martand, 2 Vols. SGPC, Amritsar, April 1983 (Punjabi)
-do-
Mahan Kosh, National Book Shop, Delhi, 1995 (Punjabi)
Bhai Ratan Singh Bhangu
Sri Gur Panth Prakash, Ed. Dr. Jeet Singh Seetal, SGPC Amritsar,1984.
(Punjabi)
Giani Gian Singh
Twareekh Guru Khalsa 2 Vols., Bhasha Vibhag, Punjab, Patiala, 1993.
(Punjabi)
Giani Lal Singh Sangrur
Guru Khalsa Twareekh, Lahore Book Shop, Ludhiana, 1955 (Punjabi)
Harbans Singh (Ed.)
The Encyclopaedia of Sikhism, Punjabi University, Patiala, 3 Vols.,
1996-7 (Eng)
Kesar Singh Chhibber
Bansawli Nama Dasan Patshaheean Ka, in Parkh, Vol II, 1972, Punjab
University, Chandigarh (Punjabi)
Piara Singh Padam & Giani
Garja Singh(ed)
Guru Kian Sakhian by Swaroop Singh Koshish, Kalam Mandir,
Patiala,1983 Pbi
Sainpat
Sri Gur Sobha, Ed Dr. Ganda Singh, Pbi
S.G.P.C.
Sikh Rahit Maryad, Amritsar, 1993, Pbi
Teja Singh (Principal) & Dr
Ganda Singh
Sikh Itihas(1469-1765), Punjabi University, Patiala,1985 Punjabi

28
Understanding the meaning and
use of Mangals
Mohinder Kaur Kapoor
Meaning of the word Mangal:
In Guru Granth Sahib all new chapters, sections
and sub-sections start with mangals.
Mangal is a Sanskrit word and it means an
invocation i.e., a short prayer, which according
to the religious beliefs should be recited before
the start of any work, act or job.
This tradition of using ‘mangals’ is also found in
the Hindu and Muslim scriptures.
Meaning of the Text of Mangal
Number
1
2
3
4
5
Text, starting from the shortest
Meaning of the text
form
Ik = one, Ong = Waheguru, Kar = unchangeable
Ik+ongkar
Sat means truth. Truth means immortal.
Ik+ongkar Satguru Prasad
Guru here means teacher.
Prasad means Grace.
There is one God, he is the immortal teacher, everything
is begotten with his Grace
Satnam here means the same as Satguru mentioned
Ik+ongkar Satnam Gurprasad
above. God is immortal, he was there before the start of
the time, he started the time, he is there now and he will
be there when the time runs out.
Gurprasad means the same as mentioned above.
The new word in this mangal is ‘Karta+purkh’ where
Ik+ongkar Satnam Kartapurkh
‘karta’ means creator and ‘purkh’ means the creation.
Gurprasad
Ik = one, Ong = God
Ik+ongkar Satnam Kartapurkh
Nirbhau Nirver Akal murat
Kar = permenant, unchangeable
Ajoonie
Sat = immortal, nam = reality
Sebhang Gurprasad
Karta = creator, Purkh = creation
Nir = beyond, bhau = fear
Nir = beyond, ver = enmity
Aa = beyond, kal = death, murat = creator
Aa = beyond, Joonie = birth
Sebhang = self illuminated
Gur = God, Prasad = Grace
Text meaning:
God is one, he is the permanent reality, he is the creator
of the universe, he is beyond all fears, he is beyond all
enmity, he is beyond death, he is beyond births, he is self
illuminated.
He is realised with his own Grace.
29
Placement:
Page Sequential
number number of
the raga
in Guru
Granth
Sahib
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
In the Kartarpuri bir and in all old Damdami
birs the starting (first) mangal, in all chapters/
sections, was placed in the start followed by
the name of the raga, composer number/name
and other details. But in some of the recently
published birs, it has been placed after the raga,
composer name/number details.
Example 1
Placement before the shabad details: page 14
< siqgur pRswid ]
rwgu isrIrwgu mhlw pihlw 1 Gru 1
Placement after the shabad details (new birs)
page 94
rwgu mwJ caupdy Gru 1 mhlw 4
< siq nwmu krqw purKu inrBau inrvYru
Akwl mUriq AjUnI sYBM gur pRswid ]
Types of Mangals:
In Guru Granth Sahib five different types of
mangals have been used:
I. Complete mool-mantra
1. Example: Complete mool-mantra:
< siq nwmu krqw purKu inrBau inrvYru
Akwl mUriq AjUnI sYBM gur pRswid ]
This type of mangal has been used 33 times in
Guru Granth Sahib. The placing and location of
this mangal is as follows:
a. Firstly, it is used as the very opening
verse in Guru Granth Sahib
b. Secondly, it is used at the start of the
following ragas:
Name of the If there is a
raga
full mangal
(yes) or or
if there is
not a full
mangal
Sri
no
Gauri
yes
Maj
yes
Asa
yes
Gujri
yes
Devghandhari yes
Bihagra
yes
Wadhans
yes
Sorath
yes
Dhanasri
yes
Jaitsiri
no
Todi
yes
Berari
no
Tilang
yes
Suhi
yes
Bilawal
yes
Gaund
yes
Ramkali
yes
Nut Narain
yes
Mali Gaura
yes
Maru
yes
Tukhari
no
Kedara
no
Bhairo
yes
Basant
yes
Sarang
yes
Malhar
yes
Kanra
yes
Kalyan
yes
Prabhati
yes
Jaijaiwanti
yes
2. Thirdly, it appears in the beginning of the
following chapters in the concluding section
of the Granth:
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32
Page number
1353
1353
1385
1410
Name of the chapter
Sloak Shaskriti Mehla 1
Sloak Shaskriti Mehla 5
Swayas Mukhvak Mehla 5
Sloak Varan tae vadeek
srb sbdM q eyk sbdM jy ko jwnis Byau ] nwnk qw
ko dwsu hY soeI inrMjn dyau ] 3 ] eyk ik®s˜M q srb
dyvw dyv dyvw q Awqmh ] AwqmM sRI bwsÍdyvs´ jy koeI
jwnis Byv ] nwnk qw ko dwsu hY soeI inrMjn dyv
] 4 ]
b. The next short version reads as :
Ik ongkar Satnam Gurprasasd
3. Lastly, it appears before the following banis
within the ragas:
Page number
462
475
< siq nwmu gur pRswid ]
Name of the bani before which
the mangal has been used
Asa mehla 1 Var
Raga Asa Bani Bhagta ki
This mangal is used only twice as follows:
Example:
i. Raga Sri, page 83
II. Other mangals are the short form of
the main mool mantra. Their text and
examples are as follows:
isrIrwgu mhlw 4 vxjwrw
< siq nwmu gur pRswid ]
hir hir auqmu nwmu hY ijin isirAw sBu koie jIau ]
hir jIA sBy pRiqpwldw Git Git rmeIAw soie ] so
hir sdw iDAweIAY iqsu ibnu Avru n koie ] jo moih
mwieAw icqu lwiedy sy Coif cly duKu roie ] jn nwnk
nwmu iDAwieAw hir AMiq sKweI hoie ] 1 ]
a. The shortest form is: Ek-ong-kar - <
This mangal has been used only once at page
1353. It is placed before the start of the second
shabad under the title ‘Sloak Shahiskriti
Mehla 1.
ii. Raga Bihagra page 544
Example:
ibhwgVw mhlw 5 Gru 2
< siq nwmu krqw purKu inrBau inrvYru
< siq nwmu gur pRswid ]
Akwl mUriq AjUnI sYBM gur pRswid ]
vDu suKu rYnVIey ipRA pRymu lgw ] Gtu duK nIdVIey
prsau sdw pgw ] pg DUir
Slok shsikRqI mhlw 1]
piV@ pusœk sMiDAw bwdM ] isl pUjis bgul smwDM ]
muiK JUTu ibBUKn swrM ] qRYpwl iqhwl ibcwrM ] gil
mwlw iqlk illwtM ] duie DoqI bsqR kpwtM ] jo jwnis
bRhmM krmM ] sB Pokt inscY krmM ] khu nwnk inscO
iD´wvY ] ibnu siqgur bwt n pwvY ] 1 ]
bWCau sdw jwcau nwm ris bYrwgnI ] ipRA rMig rwqI
shj mwqI mhw durmiq
iqAwgnI ] gih Bujw lIn@I pRym BInI imlnu pRIqm sc
mgw ] ibnvMiq nwnk
Dwir ikrpw rhau crxh sMig lgw ] 1 ]
<
c. The third type of short mangal reads:
inhPlµ qs´ jnms´ jwvd bRhm n ibMdqy ] swgrM
sMswrs´ gur prswdI qrih ky ] krx kwrx smrQu
hY khu nwnk bIcwir ] kwrxu krqy vis hY ijin kl
rKI Dwir ] 2 ] jog sbdM igAwn sbdM byd sbdM q
bRwhmxh ] K´qRI sbdM sUr sbdM sUdR sbdM prw ik®qh]
Ik ongkar Satnam Kartapurkh Gurprasad
< siq nwmu krqw purKu gur pRswid ]
33
This type of mangal has been used 9 times as follows:
Page
number
Name of the raga and the
composition
Examples
137
Maj ki var
vwr mwJ kI qQw slok mhlw 1
mlk murId qQw cMdRhVw sohIAw kI DunI gwvxI ]
< siq nwmu krqw purKu gur pRswid ]
220
Gauri, start of Ashtpadis
Mehla 1
rwgu gauVI AstpdIAw mhlw 1 gauVI guAwryrI
< siq nwmu krqw purKu gur pRswid ]
235
Gauri Gurareri Mehal5,
Ashtpadis
rwgu gauVI guAwryrI mhlw 5 AstpdIAw
< siq nwmu krqw purKu gur pRswid ]
242
Gauri Purbi
Chhant Mehla 1
< siq nwmu krqw purKu gurpRswid ] rwgu gauVI pUrbI CMq
mhlw 1 ]
243
Gauri Purbi
Chhant Mehla 3
rwgu gauVI pUrbI CMq mhlw 3
< siq nwmu krqw purKu gurpRswid ]
< siq nwmu krqw purKu gurpRswid ]
323
Gauri
Bhagta ki bani
rwgu gauVI BgqW kI bwxI
< siq nwmu krqw purKu gur pRswid ]
340
Gauri Purbi
Bawan Akhri
Kabir jeo ki
rwgu gauVI pUrbI bwvn AKrI kbIr jIau kI
< siq nwmu krqw purKu gurpRswid ]
345
Gauri Gurareri
Ravidas ji ke padas
rwgu gauVI rivdws jI ky pdy gauVI guAwryrI
< siq nwmu krqw purKu gurpRswid ]
855
Bilawal
Bani Bhagta ki
iblwvlu bwxI Bgqw kI ] kbIr jIau kI
< siq nwmu krqw purKu gur pRswid ]
d. The fourth and the last type of short mangal
reads:
Sections where the first four mangals have not
been used this mangal has been used.
Ik ongkar Satgur prasad
The total of all the above mangals (33
+1+2+9+519 = 564) refers to the total sections
or sub-sections of the compositions in Guru
Granth Sahib.
< siqgur pRswid ]
This mangal has been used 519 times. In all
chapters, sections and sub

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4. Anglo Sikh Wars [ISBN: 81-7601-945-3] 5. Sloaks of Guru Tegh Bahadur and Text of Ragamala (ISBN:978-81-7010-3712007 1. A Dynamic Look into Sukhmani Sahib ( ISBN: 81-7601-558-9)
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