Ram Rai and Sikh Rahat Maryada

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’. .

Sahibzada Ajit Singh Ji

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’

The Word ‘Sikhni’

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).

Vastu Shastra

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.

All are using this “Vastu Shastra” method to pick a land plot and the construction, the type of land, shape and size etc.

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).

Kashmkash (Punjabi Poem)

Transliteration:

Kashmkash

(Amrit Pal Singh ‘Amrit‘)

Saahaan Deeaan Eh Taanaan
Hor Lagaavaan Ke Na?
Be-Maayani Jehe Geet Lammere
Gaavaan Ke Na?

Is Nagaree Vich Hun
Jee Bilkul Lagda Naheenyo
Sabh Kujh Chhadd Ke
Door-Durede Jaavaan Ke Na?

Mann Da Panchhee
Is Vich Phasda Ja Reha Ae
Foke Rishtiaan Da Eh Jaal
Hataavaan Ke Na?

Tak Ke Raah Da Patthar
Socheen Pai Geaa Haan,
Is Noon Sijda Kar Ke
Khuda Banaavaan Ke Na?

Kee Pataa Oh Aaye
Jaan Phir Na Hee Aaye,
Kar Ke Sainat Us Noon
Kol Bulaavaan Ke Na?

Ese Kashmkash ‘Ch
Zindgee Beetee ‘Amrit‘
Us Noon Aapne Dil Da Haal
Sunaavaan Ke Na?

Mere Prabhu (Punjabi Poem)

Transliteration:

Mere Prabhoo !
(Amrit Pal Singh ‘Amrit‘)

Is Bhatakanaa Ton Mukt Kar
Mere Prabhoo !
Mrig-Trishna Ton Mukt Kar
Mere Prabhoo !

Aas Dee Daldal ‘Chon Kadhh
Mere Prabhoo !
Udeek Dee Shaah-Rag Hee Vadhh
Mere Prabhoo !

Niraasta Da Jaam De
Mere Prabhoo !
Udaasee Da Inaam De
Mere Prabhoo !

Painting of Bhai Mati Das Ji

Bhai Mati Das Ji attained martyrdom at ‘Chandni Chowk’ in Delhi in 1675.

Paintings of Bhai Mati Das Ji being sawn across from head to loins are available on Internet. In most of such paintings, Guru Tegh Bahadur Sahib Ji is not shown. Historically, Bhai Mati Das Ji attained martyrdom in the holy presence of Guru Tegh Bahadur Sahib.

In ‘Sahibzada Baba Ajit Singh Library and Museum’, Gurdwara Sri Paunta Sahib, Himachal Pradesh, India, a painting by Kirpal Singh has been displayed, in which Bhai Mati Das Ji has been shown attaining martyrdom in the presence of Guru Tegh Bahadur Sahib Ji.

I am sharing the picture here with my readers.

(Click on the image for larger view).

Dehra Bibi Punjab Kaur

(Amrit Pal Singh ‘Amrit’)

I have written a few lines about Bibi Punjab Kaur, wife of Ram Rai somewhere on this website. Ram Rai was son of the seventh Guru, Sri Guru Har Rai Sahib Ji, and the elder brother of the eighth Guru, Sri Guru Harkrishan Sahib Ji.

Amrit Pal Singh 'Amrit' at Dehra Bibi Punjab Kaur in Darbar Ram Rai Complex, Dehradun .

I visited Dehra of Ram Rai (locally it is known as ‘Darbar Sri Guru Ram Rai’) in Dehradun (Uttrakhand, India) for many times. I went there for the first time with my mother and father during our journey of hill stations. I was merely a child at that time.

When I lived in Dehradun, I would often visit the Dehra. It was not because it belonged to Ram Rai, but because it was the place where my King of kings, Sri Guru Gobind Rai Sahib Ji (Sri Guru Gobind Singh Ji’s early name) once visited and spent a few nights here. Moreover, for me and other students studying there in Dehradun, ‘Dehra’ was like a picnic spot as well.

I was aware of history of Ram Rai, but never realised the role of Bibi Punjab Kaur. She was one of four wives of Ram Rai. That was all I knew about her.

Time continued to fly. I could not go to Dehradun for 14-15 years. During these years, I studied Guru-history very attentively. I realised that it was not fare to portray her as merely one of four wives of Ram Rai. I realised that she was daughter-in-law (Bhateej-Noonh or wife of nephew) of my King of kings, Sri Guru Gobind Singh Sahib. (In worldly relation, Ram Rai was ‘Bhateeja’ or nephew of Sri Guru Gobind Singh Sahib. Father of Sri Guru Gobind Singh Ji and grand-father of Ram Rai were real brothers. The wife of nephew is called ‘Bhateej-Noonh’).

But, her relation with Guru Gobind Singh Sahib was not merely that of father-in-law and daughter-in-law (Bhattej-Noonh). When we analyse Guru-history, we come to know that she became a devotee of Guru Gobind Singh. That is why she started to recite the ‘Ardaas’ (prayer), as told by Sri Guru Gobind Singh Ji.

The holy Gurbani from Sri Guru Granth Sahib Ji is engraved on walls of Dehra Bibi Punjab Kaur in Darbar Ram Rai Complex, Dehradun .

Now, when her portrait in my mind was changed a lot, I wanted to visit her ‘Samadhi’ or ‘Dehra’ again. My visit would be different now. I used to visit ‘Samadhi’ of one of four wives of Ram Rai. Now I wanted to visit ‘Samadhi’ of a devout ‘Bhateej-Noonh’ or daughter-in-law of Guru Gobind Singh Sahib. (More words are needed to describe my feelings. I will try to explain this in future).

‘Dehra’ of Bibi Punjab Kaur is situated in Darbar Ram Rai complex. The ‘Dehra’ of Ram Rai is built in the middle of the complex. On all the four corners of Dehra of Ram Rai (called ‘Darbar’ of Ram Rai), Dehras of his four wives are constructed. (Interestingly, Dehra of Bibi Raj Kaur, the eldest wife of Ram Rai, is also constructed, though she died in Manimajra, where her last rituals were performed).

The ‘Dehra’ of Bibi Punjab Kaur is situated on the right corner in front of Dehra of Ram Rai. The construction of Bibi Punjab Kaur’s Dehra was completed on Friday, Assu Sudi 10, Samvat 1868 Vikrami (year of 1811).

The ‘Dehra’ of Bibi Punjab Kaur, like other Dehras of the complex, is built in Mogul style. A few holy hymns of Sri Guru Granth Sahib Ji are engraved on walls of the Dehra.

Early Sewapanthis Were Sahajdhari

(Amrit Pal Singh ‘Amrit’)

Controversies have been raised over issue of Sahajdhari. There seems to be two groups. The first group believes that Sahajdharis are a part of wider Sikh community and other believes they are not.

Even those who accept the tradition of Sahajdharis are not unanimous on definition of term ‘Sahajdhari’.

Actually, present conflict over definition of Sahajdhari is originated from explanation of another term ‘Patit’. A newly founded political party in Punjab (India) has been propagating that a ‘Patit’ is a person, who was once Amritdhari (a person who tastes ‘Khande Kee Pahul’), but now cuts his hair. This new definition of ‘Patit’ is different to widely accept other definition, according to which any person born in Sikh family is ‘Patit’ if s/he cuts his/her hair.

The point they agree to is that a ‘Patit’ cannot be called ‘Sahajdhari’. Thus, a ‘Sahajdhari’ is a person, who is not ‘Patit’.

We will discuss the issue of ‘Patit’ in a separate article. However, here I want to make a point on a few historic persons, who cannot be called ‘Patit’. They belonged to Sewapanthi or Addanshahi Samparda.

The sect ‘Sewapanthi’ was named after Bhai Sewa Ram Ji. He used to preach Gurbani in the area of Bhehra and Multaan (now in Pakistan). Bhai Addan Shah Ji, a disciple of Bhai Sewa Ram Ji, used to serve in the area of Lahore (now in Pakistan). His sect was called ‘Addan Shaahi’ after his name.

Because Bhai Addan Shah Ji was a disciple of Bhai Sewa Ram Ji, so it was natural that the sect named after Bhai Addan Shah Ji was considered a part of a sect named after Bhai Sewa Ram Ji. So, practically, Sewapanthi and Addanshahi are considered one sect and both of the names of ‘Seva Panthi’ and ‘Addan Shaahi’ are used for same sect.

Every Amritdhari male is required to add ‘Singh’ in his name (as last name). When we see the names of early Sewapanthi or Addanshahi sadhus, we easily reach the conclusion that most of them were not Amritdhari, because the word ‘Singh’ is missing in their names. Thus, famous early Sewapanthis/Addanshahis, like Bhai Sewa Ram, Bhai Addan Shah, Bhai Sahaj Ram, Bhai Ram Dyal, Bhai Rochi Ram and many others were not Amritdhari.

What’s more, most of them were not born in Sikh families either. They were attracted to the Gurbani and started their journey towards the Guru. They definitely were believers of Guru Nanak – Guru Gobind Singh’s religious tradition. They did not follow any other religion at all. Seeing that they were not ‘Patit’, such Sewapanthis/Addanshahis beyond doubt were Sahajdharis.

When we do not hesitate to categorize Dada Lachhman Das Chela Ram as Sahajdhari, there is no ground to hesitate putting those early Sewapanthis/Addanshahis into the category of Sahajdhari. (Many of present Sewapanthis are Amritdhari).

Furthermore, early Sewapanthis and Addanshahis were not seeking admission into any SGPC run institutions, nor were they demanding rights of voting in Gurdwara management bodies. They were on the path of Guru. The roads they were walking on were not going towards any worldly courts. Instead, they were walking, slowly and calmly, towards the Guru. Thus, we do not hesitate putting them in category of Sahajdharis.

Gurdwara Sri Dashmesh Asthan, Nahan

(Amrit Pal Singh ‘Amrit’)

On invitation by King Medini Prakash of Sirmaur state, Sri Guru Gobind Rai Sahib Ji, the 10th Guru, reached Nahan, the then capital city of Sirmaur state on 17 Vaisakh in Samvat 1742 Bikrami (1685). Guru Ji reached there with all of his family members and lots of Sikhs.

At an altitude of 9,32m, Nahan is a well-laid out picturesque city, situated on an isolated ridge in the Shiwalik hills. Presently it is the district head quarters.

A view of Nahan city from about 10 kilometers

The place, where Guru Ji lived during his stay in Nahan city is not far from fort of Nahan, the residence of King Medini Prakash. A Gurdwara Sahib, Gurdwara Sri Dashmesh Asthan Patshahi 10, has been built on that place. Sri Guru Granth Sahib Ji is installed exactly on the place, where King of Kings, Sri Guru Gobind Rai Sahib used to sit on his throne.

The ladies of Guru Ji’s family stayed inside fortress of King Medini Prakash.

King Medini Prakash built a ‘Borha’ (small well) to fulfill water requirement of Guru Ji’s camp. This historic ‘Borha’ still exists.

Gurdwara Sri Dashmesh Asthan, Patshahi 10, Nahan

According to local tradition, Guru Ji stayed in Nahan for more than 8 months. King Medini Prakash requested Guru Ji to found a new city in his Sirmaur Kingdom. Guru Ji accepted his request and founded a city, which is now known as Paunta Sahib (in present Himachal Pradesh).

A fortress was built in Paunta Sahib and then Guru Ji shifted to Paunta Sahib. King Medini Prakash used to visit Paunta Sahib to meet Guru Ji.

Sri Nagar (Garhwal) was a neighboring state of Sirmaur state. The king of Garhwal was Fateh Shah. Fateh Shah had occupied a few villages of Sirmaur state. Guru Ji mediated and the dispute between King Medini Prakash and King Fateh Shah was solved.

King Medini Prakash and King Fateh Shah would go to hunting with Guru Ji. One day, Guru Ji killed a big lion with a single blow of his sword. King Medini Prakash saw this with his own eyes. He was very much impressed with Guru Ji’s skill of hunting. (Gurdwara Shergah Sahib is built where Guru Ji killed the lion. It is about 4 kilometers away from Paunta Sahib).

King Medini Prakash requested Guru Ji to give the sword, which was used to kill lion, to him as a memento. Guru Ji happily gave his sword to King. This holy sword of Guru Gobind Rai Sahib Ji is now preserved in city of Jaipur (Rajasthan) by Ms Padmini, present scion of Sirmaur state.

Gurdwara Sri Dashmesh Asthan Patshahi 10 is the only Gurdwara in Nahan city. Sikh population is very small in the city, but they regularly visit Gurdwara Sahib and do every kind of ‘Seva’ (service) to the Gurdwara Sahib. A few small and local Sikh organizations exist in Nahan. All major Gurpurbs are celebrated at Gurdwara Sri Dashmesh Asthan Patshahi 10, Nahan with love and devotion.

I have visited Nahan city for so many times. The last time I visited Nahan was in first week of December, 2008 during one of my Research Tours. A new ‘Diwan’ hall was being constructed at that time. Gurpreet Singh Sandy, a member of Team Amrit World, joined me during my research tour.

How to reach: Nahan is a famous city in Himachal Pradesh, India. It is connected to Paunta Sahib and Kala Amb by roads. Bus service is easily available. Nahan is only 16 Kilometers far from Kala Amb. The distance between Paonta Sahib and Nahan is 42 Kilometers.

From Dehradun: Dehradun => Paonta Sahib => Nahan
From Chandigarh: Chandigarh => Narayangarh => Kala Amb => Nahan.