Question : – Who was Sango Shah? Was he different to Rana Saanga or Rana Sangraam Singh? What was Sango Shah’s role in Guru-history?

Answer : – Bhai Sango Shah Ji was son of Bibi Veero Ji. Bibi Veero Ji was daughter of the sixth Guru, Sri Guru Hargobind Sahib Ji and sister of ninth Guru, Sri Guru Teg Bahadur Sahib Ji. Thus, Bhai Sango Shaah Ji was a cousin of tenth Guru, Sri Guru Gobind Singh Ji.

Bhai ‘Sango Shaah’ Ji was given the title of ‘Shaah Sangraam’ by Guru Gobind Singh Ji. Bhai Shaah Sangraam Ji (Bhai Sango Shah Ji) was a great warrior. In the battle of ‘Bhangaanee’, Bhai Sango Shah Ji killed Najaabat Khan. Bhai Sahib was martyred in the same battlefield.

Sri Dasam Granth Sahib Ji describes the martyrdom of Bhai Sango Shah Ji in these words: –

Maar Nijaabat Khaan Ko, Sango Jujhai Jujhaar.
Ha ha Eh Lokai Bhayeo, Surag Lok Jaikaar. 23.
(Apani Kathaa, chapter 8, Sri Dasam Granth Sahib Ji).

Rana Sanga (also known as Rana Sangraam Singh) was different to Bhai Sango Shah Ji. Rana Sanga was a great Rajput warrior, who fought very bravely against the Mughal ruler Babur in 1527 AD. Read ‘The Battle of Kanwah’ on this page: – Babur.

Shaheed Bhai Sango Shah Ji, also known as Shaah Sangraam, had four brothers. Their names were: – Bhai Gulab Chand Ji, Bhai Jeet Mal Ji, Bhai Ganga Ram Ji and Bhai Maahri Chand Ji. All of them were great warrior. All of them fought in the battle of Bhangaanee Sahib in favour of their Guru brother (cousin) Sri Guru Gobind Singh Ji Maharaj. Sri Dasam Granth Sahib mentions the names of all these five great Sikh warriors. Bhai Sango Shah Ji and Bhai Jeet Mal Ji were martyred in the same battlefield.

Question : – Is Criticism wrong, according to the Gurmat?

Answer : – If ‘criticism’ means ‘fault finding’, then it is wrong. If ‘criticism’ means ‘analysis’, then it may be right. While criticism, we listen or speak. When we criticize someone in sense of ‘fault-finding’, we become ‘Be-mukh’ to the Guru.

The Gurbani has given us a concept of ‘Gosht’. If ‘criticism’ is ‘Gosht’, it can be considered a good thing, but if it turns into ‘vaad-vivaad’, it is not acceptable. See Guru Granth Sahib Ji says: –

‘Baad bibaad Kaahoo sio na keejai.
Rasna Raam rasaayan peejai.‘

(Guru Granth Sahib Ji, page 1164)

If someone did not try to understand your point, you must give up. It is not possible to make everyone agree to your point of view. If you still try, you are bound to lose. If such a situation prevails, then ‘Jithai Bolan Hariyai, Tithai Changee Chup‘ (Where you are bound to lose by speaking, there, you ought to remain silent.)
(Guru Granth Sahib, page 149)

Being a ‘Khoji’ is good, but becoming ‘baadi’ is very bad, because-

‘Khoji upjai, baadi binasai.‘
(The seeker comes forth, and the debater dies down).
(Guru Granth Sahib Ji, page 1255)

Question: – In Sikh Religion, is it ok for anyone to cut his hair ? Please give reasons why or why not ?

Answer : – As an organized religion, Sikh Religion does not allow its follower to cut his hair. In fact, to cut one’s hair is a big sin (‘Bajar Ku-rahat’) in Sikh Religion. It can be verified by old books, for example ‘Rahatnama Bhai Chaupa Singh Ji’, ‘Sri Gur Sobha’, ‘Gur Bilaas Paatshaahi 10’ etc.

Rationally, there is no need to give reasons why cutting hair is not allowed in Sikh Religion. Instead, other religions should give reasons why they allow so. Hair is a part of body. No one asks to give reason why any religion does not allow to cut one’s feet or hands. If any religion allows to cut one’s feet or hands, it should be asked to give the reasons. Similarly, if any religion allows its followers to cut their hair, it should be asked to give the reasons for this.

There is a book available in Punjabi, which describes the importance of hair from many points. The name of this book is ‘Kes Chamatkaar’, which is written by Giani Udham Singh Ji. It has been published by ‘Singh Brothers’, Amritsar, Punjab, Bhaarat (India).

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.