Question: How did Guru Gobind Singh Ji leave for the heavens at Sri Hazoor Sahib.
(Asked by Amritpal Singh Panesar, UK).

Answer: Our old books clearly tell that Guru Gobind Singh Sahib left for his heavenly abode in Sri Hazoor Sahib and ‘Antim Sanskaar’ of his body was performed by Sikhs.

Later, it was popularised that Guru Sahib himself sat on pyre and left for Sachkhand with his physical body. This idea was further used to fabricate a story that Guru Sahib escaped and started living at Nabha as Ajaipal Singh. Kookas then used the story of Ajaipal Singh and propagate that the Gurgaddi was passed on Bhai Balak Singh and then Ram Singh Bhaini.

Question: – Who is a ‘Hazoori Singh’? How is a ‘Hazoori Singh’ different to other Singhs?

Answer : – Before the ‘Khande Da Amrit’, ‘Hazoori Singhs’ were called only ‘Hazoori Sikhs’. After the ‘Khande Da Amrit’ was introduced, now the term ‘Hazoori Sikh’ and ‘Hazoori Singh’ are being used as synonymous to each other.

A ‘Hazoori Sikh’ was a Sikh, who used to live with any Guru. There were many ‘Hazoori Sikhs’ during the life-time of ten Sikh Gurus. Such ‘Hazoori Sikhs’ would live there along with their families. Other Sikhs used to visit Guru Ji occasionally. They would come to Guru Ji, have his ‘Darshan’ and then they would return to their respective homes. On the other hand, ‘Hazoori Sikhs’ used to live with Guru Ji. Their families were also there with them, so they did not need to go to their homes. Their requirements (food, money, weapons, cloths, education etc) were fulfilled by the Gurus’ court.

Many Sikh warriors, who fought under the Guru-ship of Sri Guru Hargobind Sahib Ji, were ‘Hazoori Sikhs’. For example, Bhai Sahib Singha Purohit Ji was a ‘Hazoori Sikh’.

Three Gursikhs, who were martyred along with Sri Guru Teg Bahadur Sahib Ji, were ‘Hazoori Sikhs’. Their names were ‘Bhai Sahib Mati Das Ji, Bhai Sahib Sati Das Ji and Bhai Dyala Ji.

Historically, a ‘Hazoori Singh’ was a Singh, who lived with Guru Gobind Singh Ji. There were many Hazoori Singhs in the holy court of Guru Gobind Singh Ji.

Most of the Sikh-warriors, who fought under the command of Sri Guru Gobind Singh Ji in the battles of Sri Anandpur Sahib Ji, Nirmohgarh, Chamkaur Sahib Ji were ‘Hazoori Singhs’. History sings the glory of such Hazoori Singhs, like Bhai Sahib Dya Singh Ji, Bhai Sahib Dharam Singh Ji, Bhai Bachitar Singh Ji, Bhai Uday Singh Ji, Bhai Jeevan Singh Ji, Bhai Kirpa Singh Ji, Bhai Chaupa Singh Ji, Bhai Zorawar Singh Ji (adopted Sahibzada) etc.

The term ‘Hazoori Singh’ has also been used for a person, who tasted the Nectar (Amrit) at Takht Sachkhand Sri Hazoor Sahib Ji, in the city of Nanded, Maharashtra State of Bharat (India). Baba Banda Singh Bahadur Ji is also considered a ‘Hazoori Singh’.

Despite the fact that the ‘Khande Da Amrit’ should be considered same wherever it is tasted from, but there is some difference in the ‘Maryada’, which is followed at the holy Takht of Sachkhand Sri Hazoor Sahib Ji. The ‘Amrit’ is prepared in the presence of both of the ‘Granths’, Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib Ji.

As per Hazoori Singhs’ belief, Sri Guru Gobind Singh Ji is always present on his ‘Takht’ at Takht Sachkhand Sri Hazoor Sahib Ji: –

Jag Mag Jot Biraaj Rahi, Sri Abichal-nagar Apaar.

So, whenever any person wants to taste the holy ‘Amrit’, he sits right before the ‘Sri Angeethha Sahib Ji’ (also called ‘Manji Sahib’ or ‘Sri Takht Sahib Ji’) and gets the ‘Amrit’ and sees towards the holy weapons etc on ‘Sri Angeethha Sahib’. Because Hazoori Singhs believe that Sri Guru Gobind Singh Ji is present there, and a devotee tastes the ‘Amrit’ in the ‘Hazoor’ (holy presence) of Satguru Gobind Singh Ji Maharaj, so such a devotee is called ‘Hazoori Singh’.

40/50 years ago, it was not so easy to taste ‘Amrit’ at Takht Sachkhand Sri Hazoor Sahib Ji. The five beloved ones used to examine the devotee very strictly. If they find him eligible for the ‘Amrit’, only then he would get the chance to taste the ‘Amrit’. Now, few changes have been made there.

The term ‘Hazoori Singh’ is also used for a ‘Singh’, who lives in the city of Nanded. Sikhs living in the city can be divided into two categories. The Sikhs of Maratha origin can be put under first category. Second category consists of Sikhs from Punjabi origin.

Question: – I have been told that at Takht Sachkhand Sri Hazoor Sahib, women are distributed only ‘Kirpaan Da Amrit’. What is the difference between ‘Khande Da Amrit’ and ‘Kirpaan Da Amrit’?

Answer : – The five beloved ones (‘Panj Piyaare’) prepare the ‘Amrit’, the nectar. The nectar is prepared in an iron bowl. The five beloved ones sit around it. Clean water and sweet puffs are put in the iron bowl. The five beloved ones recite the Gurbani (Jap ji, Jaap sahib, Swayyas, Chaupayee and Anand Sahib) one by one and keep stirring the water with a ‘khanda’ (double-edged sword). This is the Sikh baptism.

Because this nectar is prepared using the ‘khanda’, so it is called ‘Khande Da Amrit’ (the nectar of double-edged sword). It is also called ‘Khande Dee Pahul’, ‘Pahul Khandedhaar’ and ‘Khandedhaar Pahul’. This ‘Khande Da Amrit’ is distributed to every man and woman, who wants to get the admission into the Holy school of Sikhism, who wants to be the Sikh of Sri Guru Granth Sahib.

At Takht Sri Hazoor Sahib, women are baptized by the kirpan (sword) instead of ‘khanda’ during ‘Amrit Sanchar’. While baptizing the women, only Jap Ji Sahib, few stanzas from Jaap Sahib, and six stanzas from Anand Sahib are read. Only one beloved one (Panj Piyara) prepares the Amrit. This Amrit is called ‘Kirpan Da Amrit’.

To know more about on the topic, please read an article Kirpan Da Amrit (The Nectar Of Sword) in English. A Punjabi article is also available on this topic: – Kirpaan Da Amrit (PDF).

Question: – Is it true that only a ‘Jatt’ (a caste in India) can become the ‘Sri Mahant’ of ‘Nirmal Panchaiti Akhaarha’?

Answer : – The ‘Dastoor-ul-Amal’, which is the basic law for ‘Nirmal Panchaiti Akhaarha’, does not say that only a ‘Jatt’ can be the ‘Sri Mahant’ of ‘Nirmal Panchaiti Akhaarha’.

Pandit Jeevan Singh was appointed the ‘Sri Mahant’ of ‘Nirmal Panchaiti Akhaarha’ in 1931 AD. He was a ‘Khatri’ by caste.

Question : – Was Sahibzada Ajit Singh Ji, the eldest son of Guru Gobind Singh Ji, married?

Answer : – According to the old texts, like ‘Gur Bilaas Paatshaahi 10’ (written by Bhai Kuyer Singh) and ‘Bansaavali-naama Dasaan Paatshaahiyaan Ka’ (written by Bhai Kesar Singh Chhibbar), Sahibzada Ajit Singh was married.

The ‘Gur Bilaas Paatshaahi 10’ (written by Bhai Kuyer Singh) says that Sahibzada Ajit Singh Ji had a son, whose name was Hathhi Singh. (See chapter 16).

Bhai Kesar Singh Chhibbar writes in his book ‘Bansaavali-naama Dasaan Paatshaahiyaan Ka’ that Hathhi Singh was son of another Jeet Singh, who was adopted by Mother Sundri Ji, the wife of Guru Gobind Singh Ji. (See ‘Charan’ 12).

The name of wife of Sahibzada Ajit Singh Ji was Bibi Tara Bai.

Question: – What was the ‘Panch Khalsa Divaan’?

Answer : – The ‘Panch Khalsa Divaan’ was a group of some people, which was founded in SAMVAT 1962 (1905 AD). The head office of PKD (Panch Khalsa Divaan) was in ‘Bhasaurh’, near Dhoori (in Punjab), so they are called ‘Bhasaurhiya’. (Now in ‘Panthak’ circles, everyone, who opposes Sri Raagmaala or Sri Dasam Granth, is called ‘Bhasaurhiya’, whether he belongs to PKD or not). Baabu Teja Singh lived in Bhasaurh. He was one of its founders. Actually, Teja Singh Bhasaurh was the main person in that group.

The PKD tried to publish a ‘Beerh’ of Sri Guru Granth Sahib, without Bhagat Baani and Sri Raagmala. They called it ‘Hazoori Beerh’. Though, they could not be successful to do so, but they published Sri Guru Granth Sahib without ‘Raagmaala’ and sent its copies to different islands. All this was done secretly. Actually, they wanted to show that the copies of Sri Guru Granth Sahib without Raagmaala were available everywhere. By doing this, they succeeded to create doubt about Sri Raagmaala.

When someone noticed that the copies of Guru Granth Sahib are published without Sri Raagmaala, then the Sikhs protested against it. In 1918 AD, Maharaja Patiala issued an order.

After the public agitation and the order of the Patiala government (Bhasaurh was in Patiala state), they stopped to publish Guru Granth Sahib without Raagmala. Actually, no printing press was ready to do so. The PKD , then, published the Gurbani in five volumes and named them as ‘Gurmukhi course’. They did not publish these Baanis in these volumes: –
Raagmala and Bhatt Swayye.

They included two more shabds in ‘Keertan Sohila’. These shabds were, “Mundaavani Mahla 5 Thaal vich tin vastu” and “Tera Keeta Jaato naahee”.

They added some baani from Sri Dasam granth Sahib in these volumes. These baanis were: – ‘Jaap’, ‘Shabd Hazaare’ (without ‘Mitar Piyaare Noo’), ’10 Sawayye’, Akaal ustat, Giyaan Prabodh, 33 Sawayye, Chaupai ‘Hamri karo haath dai rachha’. All other Baani of Guru Gobind Singh was rejected by them.

When the Sikhs did not accept even these volumes, PKD published another volume and named it as ‘Special Gurmukhi Course’. Now they added these Baanis in it: – ‘Bhatt Baani’, ‘Bachitra Naatak’, ‘Chaubees Avtaar’, ‘Khalsa Mahma’ and ‘Zafarnaama’.

On 15 July, 1928, a meeting of Sikh organizations and personalities was held on Sri Akaal Takht Sahib. On August 6, 1928, Baabu Teja Singh Bhasaurh was excommunicated by Sri Akaal Takht Sahib.

Kahan Singh Nabha was working behind the curtains. He published a letter to mislead the people.

The PKD believed that while preparing ‘Amrit’, ‘Pataase’ should not be used to make it sweet. So, The PKD used not to put ‘Pataase’ in ‘Amrit’.

They read these ‘Baanis’ during ‘Amrit Sanchaar’: – Jap Ji Sahib, Jaap Sahib, 10 Swayye, Rahraas Sahib and Keertan Sohila.

They believed that there are five ‘bajar ku-rahats’: – 1. Eating ‘kuththa’, 2. Cutting hair, 3. Adultery, 4. drinking wine etc, and 5 having the company of the people, who commit the four ‘bajar ku-rahats’ mentioned above.

Question: Did Guru Gobind Singh Ji pardon Ram Rai? If he did then why does the Sikh Rahat Maryada prohibit Sikhs from having any social relation with followers of Ram Rai?

Answer: Ram Rai, as I understand from the history, was loosing control over his main disciples. Somewhere deep inside him was a feeling that he was dishonoured not only by his father but all of his relatives from parents’ side. Denunciation by father is painful. In case of Ram Rai, it must be more painful as his father was his Guru also.

He was rejected by his father and Guru, Guru Har Rai Sahib Ji. Wherever he went to any Sikh congregation, he was rejected. He was once an honourable member of Sikh community and now he was facing a social boycott.

He remained associated with Aurangzeb’s court. Then, as we know from history, his younger brother, Guru Harkrishan Sahib Ji, was chosen the next Guru of Sikhs. Ram Rai made complaints in this regard to the govt, but could not get the ‘Gurgaddi’ of his father.

Ram Rai was a respectable in Aurangzeb’s court, when Guru Harkrishan Sahib Ji was summoned to the royal court in Delhi. It is understandable that he was summoned on complaints made by Ram Rai.

Very soon, Guru Har Krishan Sahib Ji left for his heavenly abode. Guru Tegh Bahadur Sahib Ji was appointed the next Guru. The holy soul Guru Tegh Bahadur Sahib Ji was martyred by the same government that was helping Ram Rai.

Guru Tegh Bahadur Sahib Ji was real brother of Ram Rai’s grandfather Baba Gurditta Ji When Sikhs put their lives in danger to get body of Guru Tegh Bahadur Sahib Ji, Ram Rai did not even think to help them or show any sympathy.

Dishonoured by father and Guru, and rejected by his own community and relatives, he could merely be happy to establish himself as a Guru in an area far away from his own birth place and own people.

He hurt feelings of his father. He opposed his brother. He did not do anything when brother of his grandfather Guru Tegh Bahadur Sahib Ji was imprisoned. He remained silent when he (Guru Tegh Bahadur Sahib) was martyred. He did this all, but for what? For ‘Gurgaddi’? And this ‘Gurgaddi’ was now going to someone else, because despite his four marriages, he was not blessed with any son or daughter.

It is true that the history tells us Ram Rai came to Guru Gobind Rai Sahib Ji, our tenth Guru. (Guru Gobind Rai Sahib Ji was ‘Chacha’ or uncle of Ram Rai). They met in boats in river Yamuna in the holy city of Paunta Sahib.

Guru Ji removed fears from Ram Rai’s mind. If Ram Rai apoligised, it simply means that Ram Rai accepted that he was on wrong side. If Guru Ji forgave him, it means Ram Rai was accepted as an ordinary Sikh. It also means that Ram Rai himself ended his claim of ‘Guruship’.

(Giani Gian Singh writes in his book Twareekh Guru Khalsa that Ram Rai met Guru Ji for many times afterward).

After Ram Rai’s death, his wife Mata Punjab Kaur invited Guru Gobind Rai Ji to Dehradoon, the head quarters of Ram Rai. Guru Ji went there and appointed Mata Punjab Kaur the ‘Mahant’ of Ram Rai’s ‘Dera’. Other three wives and majority of Ram Rai’s followers wanted Punjab Kaur to be the ‘Mahant’. Here, it should be noted that she was appointed the ‘chief’ of the ‘Dera’. She was NOT appointed the ‘Guru’. (Do not forget that she was daughter-in-law of Guru Gobind Rai Sahib. It was natural that Guru Sahib helped her, when main disciples or ‘Masands’ of Ram Rai were creating troubles).

Punjab Kaur started to recite the ‘Ardaas’ (prayer), as told by Sri Guru Gobind Rai Sahib Ji. According to this new system, Ram Rai was no more considered a Guru. Now ten Sikh Gurus (Guru Nanak Dev Ji to Guru Gobind Rai Ji) were Gurus and Punjab Kaur was a head of the ‘Dera. Punjab Kaur died in Dehradoon, where her ‘Samaadhi’ exists.

There was another group of Ram Rai’s followers. Masand Gurbaksh Rai was their leader. These people never accept Punjab Kaur. A new dera was established in Sri Nangar (Garhwal) and Gurbaksh Rai started to lead this community. (It is also said that Sri Nagar’s ‘Dera’ was established by Ram Rai himself).

These followers of Gurbaksh Rai were known as ‘Ram Raiye’ (followers of Ram Rai). It seems that many followers of Punjab Kaur’s Dera later intermixed with the sect started by Gurbaksh Rai.

All those were known as ‘Ram Raiye’ in Sikh circles. Sikhs of Sri Guru Granth Sahib Ji disassociated themselves from ‘Ram Raiye’. .

Question: – Historical Fact/Article required to prove text on your website .

http://www.amritworld.com/main/guru_history/chaupasingh/

….It is believed that Bhai Chaupa Singh Ji was among the Singhs, who were killed alongwith Ajit Singh, the adopted son of Mother Sundri Ji………..

For the referenced text, can you please point me to particular historical facts, or articles which state that Sahibzada Ajit Singh was adopted son?

Please clear the context…

The true fact is here: – http://www.sikh-history.com/sikhhist/gurus/matajito.html

Update your knowledge DUDE

READ THIS ASWELL DUDE: –
http://www.sikh-history.com/sikhhist/warriors/ajit.html
(Rahul Deol)

Answer : – Dear brother,

There were two Ajit Singh in Guru history. The first one was the eldest son of Guru Gobind Singh Ji. The other (Jeet Singh, also known as Ajit Singh) was adopted by Mother Sundari Ji.

For reference, please check ‘Bansavali-nama Dasaan Paatshaahian Ka‘ written by Kesar Singh Chhibbar in 1769 AD. The whole 12th chapter of this book is dedicated to this second Jeet Singh (Ajit Singh). In the 4th stanza of 12 chapter, it is written: –

Dilli Aaye Sangat Us Di Paireen Pavaayee.
Us Noo Sahibzada Kar Thhahraayee.

Regards,

Amrit Pal Singh ‘Amrit’

Question: – Is it wrong to use the word ‘Sikhni‘ for a Sikh woman? Has this word been used in old texts?

Answer : – There is nothing wrong to use the word ‘Sikhni’ for a Sikh woman.

In the ‘Sikh Rehat Maryada’, the word ‘Sikhni’ has been used (see the second point of the portion describing ‘Sadharan Path’ and the first point of the portion ‘Anand sanskar’).

In ‘Rehtnaama Bhaayee Chaupa Singh’, the word ‘Sikhani’ has been used for many times: –

‘Guru kee Sikhani saadh-sangat vich maththa kajj bhaithhe’.

‘Guru kee Sikhani suchet rahai’.

In ‘Param Sumaarag’ (mostly known as ‘Prem Sumaarag’) the word ‘Sikhani’ has been used: –

“Ik Sikh Gurmukh bhala us Sikhani noo paahul dey”.

In ‘Sau Saakhee’, the word ‘Sikhani’ has been used for many-many times: –

“Ik raat tang hoye kai Sikhani de kaheyaan Laahora Singh de ghar gya”. (Saakhee 7).

“khushee karai ghar Sikhani bhala dekhaavai chaav”. (Saakhee 8).

“Ek momani ne Sikhani vas kar chhodee hai”. OR “Main Sikhani naa rahndee”. OR “Taan Sikhani aaye maththa tekiya”. OR “Bachan keeta Sikhaniye, tera beta hovega ate satvein janam Guru ka Sikh Sangat Singh kee mahal bas kai udharaingee”. (Saakhee 9).

“Ek ber Guru jee oochee thaurh baithhe the, sangat jurhee, barhee bheerh hoyee. Ik Sikhani aavai. Munh dhhaanpiya hooya ate murh jaavai”. (Saakhee 34).

“Guru puchheya, ‘Toon kis dee Sikhanee hain?” AND “Guru jee bole, ‘Sikha! Sikhani teri hai?”AND “Eh Sikhani see loyee”. AND “Taan Sikh Sikhani jaan kai ghar gaye”. (Saakhee 35).

“Dalle da kabeela hovaingee, taan Sikhaan dee, Sikhaniyaan dee sewa karengee”. (Saakhee 40).

“Sabh Sikhaniyaa chup kar raheeyaan”. (Saakhee 43).

“Ek baar ek Sikhani aayee hazoor ate rovan lagee”. (Saakhee 65).

“Bachan hooya, ‘Modnee, Sikhani teree hoyegee”. (Saakhee 83).

In ‘Bijai Mukt Granth’, the word ‘Sikhani’ has been used for many times: –

“Sikh te Sikhani donon asaada mantra parhanage”. (Saakhee 5).

“Jo Sikhaniyaan Anand parh ke dharma ka vivaah karange, onah daa bhaag Guru ji pooran karange”. (Saakhee 95).

The word ‘Sikhani’ has also been used in ‘Panth Prakaash’ written by Giyaani Giyaan Singh: –

“Ik Sikhani ne gaanveyo sundra sadd sur naal”. (Chapter 36).

The word ‘Sikhani’ has also been used in ‘Gur Prataap Sooraj Granth’ written by Bhaayee Santokh Singh: –

“Sikh Sikhani sees nivaavainh”. (Stanza 17, Ain 2, Ansoo 26, page 6349).

Question: – A lot of my cousins in India are building new homes for themselves as they have a relative or two in Canada/UK sending them money.

I wanted to ask, from a purely Sikh view does this hold any water?
(Jas Singh)

Answer : – Vastu Shastra has no place in Sikhism.

The building where people recite the Name of the God Almighty is good. The Gurbani says: –

Jithai Naam Japeeyai Prabh Piyaare. Se Asthal Soyen Chaubaare. (Where the Name of God the Beloved is chanted, those places become mansions of gold). (Sri Guru Granth Sahib Ji, page 105).

On the other hand: –

Jithai Naam Na Japeeyai Mere Goyinda, Seyee Nagar Ujaarhi Jio. (Where the Naam, the Name of my Lord of the Universe is not chanted-those towns are like the barren wilderness). (Sri Guru Granth Sahib Ji, page 105).

Practically, in a well planned city in Punjab, it is not easy, in fact almost impossible to follow rules of Vastru Shastra in every building.

The concept of Vastu Shastra has been popularized through TV channels in India. People, who spend lots of money on their houses, do not want to take any kind of risk. They just try to follow rules of Vastu Shastra, without knowing if these rules actually are meaningful or not.

Pahilaan Vast Siyaan Kai, Ta Keechai Vaapaar. (First, examine the merchandise, and then, make the deal). (Sri Guru Granth Sahib Ji, page 1410).