Niranjana

"well ill be goin in dark dark dark blue and a towering dastar bunga" Just be careful you don't end up like Nihang Major Singh's friend with the 100 metre Dumalla who had trouble entering the camp of Baba Balbir Singh Akali during Holla Mohalla a few years back.

Is this Raj Academy or 3HO or an interesting meeting of two?

amardeep wrote: Is the Bana(the blue suit that most nihangs wear) only meant for the warriors as a military uniform, or is it meant for all Khalsa sikhs? --------------------------------------------------------------------------------- The following links may provide some insight: http://www.amritworld.com/nihangs/bluedress.html http://www.amritworld.com/nihangs/gurugobindsingh.html http://www.amritworld.com/nihangs/sahibzadas.html http://www.amritworld.com/nihangs/sikhs.html http://www.amritworld.com/nihangs/colors_nihangs.html

Deep Singh wrote: Okk, but is chola considered bana. or it doesn't matter. Does kachera mean underwear. What i think bipran ki reet is referring to is that khalsa should be distinct, stands out. I may be wrong. if this topic has been discussed already could you please provide the link. --------------------------------------------------------------------------------- In the main Nihangs, Taksalis, AKJers all consider the chola as bana. SGPC/mainstream Gyanis consider a kurta pyjama to be bana, Sant Deras have their own take on it. The only consistent item appears to be the Dastaar and Kachhera, in line with the Sikh Rehit Maryada. Here is an interesting artcile on the Chola: http://www.amritworld.com/nihangs/chola.html The Kachhera is in fact a complete dress within itself, Gyani Gyan Singh has provided tales of Singhs in his Panth Parkash, dressed in only a Kachhera, Dastaar and a Blanket: Khat Ras Ka Wah Swaad Na Jaanai. Kaprha Aur Na Tan Par Thhaanai. Kamar Jaangheeya, Ik Sir Patka. Bhoore Giltee Baana Jatka. (They [the Singhs] do not know taste of six flavors. They do not wear any other clothes. There is underwear around their waists and a turban on their heads. They wear blankets, a Jatt dress). "bipran ki reet" is commonly explained as "Bipran" deriving from "Bipar" = Brahmin, "ki" = of, "reet" = way/lifestyle/practices. Where does this phrase come from and who is the author of the text?

javanmard wrote: "Early retirement LOL Are ya callin me a admin cut o what?" JM, what is a "admin cut o" ?

amardeep wrote: "Niranjana: one could argue whether the rehat given to the khalsa are just "empty rituals" as the pauri you mention talks about. but what about the matter of Kesh. I know psychichal appereance is not everything in Gurmat, but would kesh not be required of udasis, as it is the sign of the Guru, and they are preaching the Gurus message to the masses.. " Taking each in turn: 1. The pauri doesn't refer simply to empty rituals, but specifically to the following of a "panth" which I understand (please correct if otherwise) prior to Guru Gobind Singh's use of the term as a separate faith, actually referred to "sampradhas" (which incidentally, also explains why some Hindus view the Khalsa Panth as a 'sampradha' within the wider Hindu fold). I am not a language expert, so will leave it for those who are to comment further. 2. What constitutes rehit for an Udasi is much larger discussion, I believe the answer to this question will come from looking into the point above.

Kam wrote: "Niranjana one thing i have heard from Niddar Singh is thath Baba Ajit Singh Ji actually was married and at the time of his shaheedi his wife was pregnant. I personally dont believe this but this is supposedly passed down by the nihangs" There is also a reference in Sikh Literature (apologies but I fail to recall which particular text, will update once I have the details) which makes the same assertion, so I don't believe this is purely Nihang Oral tradition.

The following extract from Louis E Fenech’s work on “Matyrdom in the Sikh Tradition†provides yet another viewpoint on the event: “Although the origins and date of the Bachitar Natak provide scholarswith a puzzling conundrum there seems little doubt that this text isthe archetype of the gur-bilas style. To it, therefore, may be ascribed a late-seventeenth-or early-eighteenth-century date. What we findin the Bachitar Natak that concerns us specifically is a brief narrative recounting the execution of the ninth Sikh Master, Guru Tegh Bahadur. This event, like the execution of Guru Arian, is considered a martyrdom and marks a watershed in the history of the Sikh Panth. It is believed to have led to the creation of the Khalsa, the militant order founded by Guru Gobind Singh in April 1699 (or so tradition contends). Of course, the actual details of Guru Tegh Bahadur's execution are as shrouded in mystery as are those of Guru Arjan's death, hagiographic accounts filling in the few portions of the narrative we find in available contemporary and near-contemporary literature. We have, for example, competing Muslim and Sikh claims regarding the ninth Guru's activities and capture. Persian sources maintain that the Guru was a bandit (luss) who was justly executed for his role in rebellious activities, while Sikhs hold that Tegh Bahadur was attempting to secure the right of all people, particularly the brahmins of Kashmir, to practice their religion and don their religious symbols in good conscience.(59) One must at this point suspend judgment on these claims because of both the paucity of the available material and its questionable nature.â€

To continue with quotes, some from that classic 1980's movie: 1. For those concerned about the "pre-fixed bs programm made by either AKJ or Federation": Daniel: Don't those lies bother you? Miyagi: No. Daniel: Why not? people might think that they are true. Miyagi: Lies only become true if person choose to believe. 2. And for Javanmard: Daniel: Hey Mr. Miyagi, you know I've been thinking. Mr. Miyagi: About what, Daniel-San? Daniel: That we should come up with some kind of strategy. Mr. Miyagi: For what? Daniel: My future, my whole tournament career. Mr. Miyagi: Miyagi already have one. Daniel: Really? What is it? Mr. Miyagi: Early retirement.

"to remain celibate througout life is actually in option in Sikhi...(as) were the 10th guru's sons - all unmarried" Whilst there is evidence to suggest that separate written rehits developed for celibate existence within the Panth dinstinct from those of Sikhs/Akali Singhs, the reality is still that Grishti is 'encouraged'. The fact that all of the 4 Sahibzadas were unmarried is equally a case of their ages prior to being martyred. Moreover, there is also evidence which suggests that Guru Gobind Singh's eldest son was married, although this hasn't been widely accepted.

This topic is hilarious, much like others which seek to prove Guru Nanak and the Khalsa were predicted in the Vedas and even those that choose labels such as Islamic Mathematics or Islamic Science, particularly Evanlegical Physicists, why people can't work on their religions for themselves beats me, but the need to justify their insecurities against other faiths or secularism is nothing but a joke!

Bana as far as the Sikh Rehit Maryada is concerned is a kachera and Dastaar for a man. deepsingh, perhaps you could let us know what you think "bipran ki reet" is referring to?

"and regarding that devi issue if in 2050 some one does search from the texts since guru jis time he can clearly see that before 1900 it was accepted but after this sword issue come and things started changing !!!! and slowly such things will move on !!!!" Jassa, one doesn't need to wait until 2050. The research has already been done, I have provided you with one such reference already which chronologically shows that the Devi Myth is something came into being much after Guru Sahib's passing away. Yes, pre-1900 it was an accepted part of certain segments within the Khalsa. The rehitnama literature is testimony to this, however by the same token pre-c. 1711 it was not, which is my point, the Devi Myth in its currently revived all singing all dancing format is something that came into being during the late 18th/19th century. p.s. Jassa please refrain from your excessive use of "!!!" it seems as if you are shouting.

amardeep, you can find grishti exceptions to the celibate norms wihin these sampradhas, even sardar-looking (i.e. with Kesh and Dastaar) Udasis, but there is no uniformity as such, suggest you do a search for TSingh's posts which cover these and other aspects. From JapJi Sahib, I would recomend the following stanza (and of course the wider pauri from where it is taken): "Maney Mug Na Chaley Panth"

I've tended to see more pictures of Shiva with a beard prevalent in Rajasthan during my travels in India than elsewhere, I refer here predominantly to pictures found hanging in shops, houses, restaurants.

Jassa Singh, Suraj Prakash was written considerably after the other "ancient texts" referred to above. As per oral traditions, these are fine, however it is interesting to note that one hand certain groups rely for crucial matters of their tradition on such accounts, yet when the AKJ present their practices on the basis of "oral traditions" and "seena-baseena" rehits, the same groups have problems with them.

Matheen wrote: “I agree with Xylitol. Sometimes we try to use our tiny intellects to understand Maharaj ji and bring them to our level. At the end of all the arguments, what will have been achieved? Nobody's going to change their point of view. Why not ask Guru Sahib themselves what happened that day? They haven't gone anywhere......†Matheen Jee, This type of argument is very typical of many modern day living traditions and is actually counterproductive, I’ve seen it occur in all segments of Sikh society as well as Hindu and Islamic discussions (including the much famed intellectual and sophisticated Shia segments). It is understandable from the point of view of the emotions involved within any living tradition, however my fundamental problem with this type of attitude is that it encourages one to stop questioning and hence prevents any critical analysis, hence essentially ‘dumbing down’ the individual, group, community etc. This is fine if one lives in a pseudo-utopian life (like that depicted in the film “The Villageâ€), however in reality such societies do not survive and most of us do not live in them, so when a commentator from another background comes forth and raises the same questions on grounds of critical analysis/historical study, we (individually or collectively) are unable to answer them. A good example being Hew McLeod and the likes of Harjot Oberoi and particularly Dr Pashaura Singh, instead of treating their works as historical or textual analysis, since we have chosen to gloss over these supposedly difficult or controversial areas, when challenged we are unable to respond in anyway other than to attack the individual and write diatribes of nonsensical retaliations which do exactly the same - for those lovers of logic, this is 100% a case of Ad Hominem Fallacy. As highlighted by Javanmard, “The issue…is not the power of the Gurus but the veracity and authenticity of the manuscriptâ€

navjot wrote: "dear niranjana, i did not even know who Mata Khivi was. Given some of the contributions of the singhsabha revisionist lot, the input of a 'gyani' hardly fills me with faith. these dates you say you refer to are also being taken for granted. there is arguement over the details of vaisakhi so you expect them to have got the dates of Mata Sahib Devi marrying Guru Gobind Singh correct? i do not know much about the nirmalas but i have come to believe that the udasins have an extensive literature. i wonder if they report anything about the event." Navjot, don’t worry about hitting people’s nerves, otherwise it’ll hold you back from asking some valid questions. I trust you have had the chance to look up Mata Khivi Jee, there is plenty of information available on the net (as well as in texts). It has become fashionable these days to criticise the Singh Sabha movement for a whole host of things (and I am not exception to this trend) however, we should also consider their predecessors and their ‘revisionist’ tendencies as well as their penchant for using a liberal amount of imagination and folklore when it suited them. The title ‘Gyani’ however is not to be confused with what that term commonly refers to today, as it was a mark of education (nowadays almost the opposite!), Gyani Gyan Singh Nirmala however is a classic example of someone that many anti-Singh Sabha commentators like to quote as some supposedly reliable, however conveniently gloss over facts such as his blatant lying as to his Dulat-Jatt lineage, which he seeks to link back to Bhai Mani Singh Shaheed, thereby seeking to re-define Bhai Mani as a Jatt-Sikh (in reality, Bhai Sahib was from a non-Jatt background), however this leads back to my earlier comments on personal agendas and influences. Back to the point at hand, however, Gyani Gyan Singh Nirmala’s account of Vaisakhi is one that would appear to tally the most with modern day interpretations.

"and singh ji sakhi u gave appeared in granths/books only after 1940s .... and before that years every granth written claimed chandi appered partakh !!!! there she said from now she will remain in khalsa as sword !!!!" Before the likes of Bhangoo and Koer Singh set about their texts, texts older than this do not reference the Devi appearing "Partak". Madanjit Kaur has amply explained how the story of Devi Puja spread and grew over the years with each author adding their additional twist to the tale over the centuries. With regard to the sites which make repeated references to "Ancient Texts" to counter the writings of the modern era (which granted have their internal biases), surely one would expect that these would at least be the earliest available texts to make such claims to authentic tradition.

Navjot, The textual sources have been provided by Fateh Singh. The "Logical reasons" being presented are clearly based on factual evidence, i.e. dates. The texts referred to time and again are available from regular libraries. The article from the Sikh Review was provided since it referenced some of these texts and people were requesting that one be provided, not however as a piece of evidence in itself.

Navjot, Rattan Singh Bhangoo is the author of Panth Prakash (also called Prachin Panth Prakash). Gyani Gyan Singh is also the author of a text by the same name called Naveen Panth Prakash. Hence Fateh Singh's statement "old and new Panth Prakash" and respective references to their authors.

Navjot, These are expressing an opinion, the manner in which I have made the two two highlighted statements clearly indicate that these are my opinions. As per facts, I have provided you with texts which reference the event (for further research), I see no speculation about the topic at hand in the above. As per Mata Jee, I spelt her name wrong, it should read Mata Khivi and here is an initial link for information: http://en.wikipedia.org/wiki/Mata_Khivi.

Navjot, The inital discussion provides links from the Namdhari website which clearly showed its textual sources (in any event, Fateh Singh has reiterated these again, for those who couldn't see it). Javanmard has made mention of logical reasons as to why this maybe the case and expanded the discussion further to highlight other aspects of inconsistencies amongst the accounts for Vaisakhi (i.e. the chatka of goats, the names of the Punj Pyare etc). His posts and mine also provide the names of the Sikh texts that one can explore for further research. So far the only "speculation" being provided is by Shaheediyan in his question as to how Mata Sahib Devan could have been at the event, which is fine since he is not proposing this as fact, merely asking a question, other than this, we have the famous www.sikhawareness.com ongoing Shia-Sikh theme which nicely finds its way into all discussions and sees the usual pro-and-anti Javanmard camps vent their emotional steam.

Kam, As mentioned, please try and look up references for Sri Gur Sobha, Panth Parkash (Bhangoo’s version is available in UK libraries) and the rehitnamas (these are available in English on allaboutsikhs.com as well as books by McLeod and others). The search function on this website should also yield some quotes for you. I attach below an article discussing the wider issue of discrepancies in accounts of Vaisakhi and the Khalsa Panth taken fro the sikh review which I trust will be helpful. Regards, Niranjana. www.sikhreview.org/march2001/chronicle.htm Creation of Khalsa as described by Bhatt Sarup Singh Kaushish in "Guru Kian Sakhian" [Part II]@ Harnam Singh Shan, D.Litt.* * Eminent scholar, former Prof. & Chair, Guru Nanak Studies, Punjab University, Chandigarh. [605, Sector 16 Chandigarh, 160015, Punjab] Parchian Sewa Das, dated 1708 A.D. is probably the earliest available narration, in prose, of some episodes from the life of Guru Gobind Singh. Its date of completion coincides with the date of the passing away of Guru Sahib and it seems to have been written at Nander itself. Thirty- eight of the fifty episodes (Nos. 13 to 50) contained in the work pertain to Guru Gobind Singh, but none of them describes the event as such in any form. There is, however, a passing but significant reference to it in the very first episode which after giving "a brief sample" of the Zafarnamah1 is concluded as follows: "The letter contained the warning, ‘Beware, the Khalsa is born, the real idol-breaker Khalsa. Khalsa will punish you. You will not be spared." "The name of the messenger who took this letter was Bhai Daya Singh. When Aurangzeb read this line of the letter, he looked at Bhai Daya Singh and asked, ‘Has the Khalsa taken birth’? ‘Yes, Sir, the Khalsa has appeared,’ replied Bhai Daya Singh. ‘It should not have appeared15. That is a novel nectar to be prepared with the use of a double at this time. I see doom ahead.’ Saying this, Aurangzeb’s face turned pale, and he died." 19 Its episode No. 47 refers to a violation of Rehat, the Code of Socio-religious Conduct and discipline prescribed for the Khalsa, at Dadu Dwara - Guru’s salutation, Khalsa’s notice, Guru’s explanation and acceptance of the tankhah20 awarded by the Khalsa.21 The abolition of the Masand System and the removal of all masands is intrinsically linked with the creation of the Khalsa, that being its primary connotation. It was one of the first injunctions of the Guru and the Sikhs were told not to have any truck with them. This is corroborated even by the extant Hukamnamas22 sant by Guru Gobind Singh to various Sikh Sangats - the first of them being the one dated 12 March 1699 (that is, 19 days earlier than the event) addressed to the Sangat of Machhiwara23 (district Ludhiana). Chander Sen Sainapat, an eminent scholarly poet of the Guru’s Court, also confirms it by stating in his Sri Gur Sobha (completed in 1711) that by abrogating their institution, doing away with their mediacy and making all Sikhs his own Khalsa, the Guru affiliated and related the entire Sikh community directly with himself. Karan har Kartar hukum karte kiya kar masand sabh dur, khalsa kar liya24 He actually transformed it into his Khalsa, so said Bhai Gurdas Singh, another contemporary, most probably an eye-witness to the event: Gur-Sangat kini Khalsa Manmukhi duhela25 It was, therefore, quite right and appropriate on the part of Sarup Singh Kaushish to begin his account of that historic event with the condemnation, dismissal and summary punishment of the depraved masands. Immediately after mentioning the above command of Guru Gobind Singh, Kaushish begins his narration of the event telling as under the date of its occurrence: Charhde saal satrah seh pachawan baisakhi26 This is what we find neither in the Parchian of Sewa Das nor in Sri Gur Sobha of Sainapat. This is what is very wrongly given by Koer Singh in his Gurbilas Patshahi 10, completed in 1751 and so far the earliest available account of the same, commencing his narration in the relevant canto no. 9, as follows: Yah bidhi panth banai hai27 He has mentioned it twice and both times 1746 BK.,28 corresponding to 1689 A.D., instead of 1699 A.D. universally accepted till now. Sainapat began the writing of his work, Sri Gur Sobha, in 1701 - two years or so after the creation of the Khalsa in 1699. He completed it in 1711, within three years of the demise of Guru Gobind Singh. Having been an eminent poet of his court, both at Paonta Sahib and Anandpur Sahib, he would have been an eye-witness to all that happened on 30 March 1699 at Anandpur. But in spite of its being a contemporary historical significance and poetical excellence, it is quite silent over almost all those aspects and incidents of the event which have been noticed in the above narration of Guru Kian Sakhian and which are generally known to the people uptil now. He has referred, though, to the huge gathering on the occasion of Vaisakhi at Anandpur, without mentioning even its year, yet there is no explicit reference in it even to the thundering call for heads made by the Guru in that assemblage and what followed thereafter. He seems to have taken it for granted that unique and memorable event and the details associated with it were already known to his readers. Hence, he does not seem to have considered it necessary or useful to describe the same. Sainapat’s Sri Gur Sobha is followed by Koer Singh’s Gurbilas which is also a versified account of the life of Guru Gobind Singh, and is probably the first available work that covers in detail almost the entire span of his life, completed within 43 years of his passing away. As hinted above, it is also the so-far-first available work in which are recorded some details of the event that led to the creation of the Khalsa. But its narration falls short not only in telling us a wrong and misleading date of its occurrence but also in several other elements and aspects of the subject. Unlike that of Sainapat and Kaushish, Koer Singh’s account is doctrinally heterodox in its nature, content and presentation. It runs counter to the tenets, teachings and writings of Guru Gobind Singh. Quite contrary to the glaring facts of history, most of these are figments of Koer Singh’s poetic fancy, leading not only to heterodoxy but also to heresy. Hence, there is very little of historical, factual and, therefore, credible element in his account.29 According to Koer Singh, the first Piara, Bhai Daya Ram, belonged to Lahore, but Bawa Sarup Das Bhalla, author of the Mehma Parkash (dated 1776), and Sarup Singh Kaushish have mentioned him as a resident of Sialkot or Shalkot, respectively. 30 He was a Sopat or Softi (not Sobti, as it is now pronounced) Khatri, according to all of them. The next work, in chronological order, is Bansavalinama Dasan Patshahian Ka by Bhai Kesar Singh Chhibbar. He completed this poeticized work in 1769. There is no mention in it of the Sis-bhet episode nor of the very bold and spectacular method adopted by Guru Gobind Singh to select his Panj Piare (five Beloved ones).31 According to him, Guru Gobind Singh planned to create the Khalsa when the year 1750 Bk. (1693 A.D.) came to its end: Sambat satara sai pachas pura hoya31 The last such work, that is Mehma Parkash, dated 1776, by Bawa Sarup Das Bhalla, seems to have followed Koer Singh’s Gurbilas in repeating the same heterodoxical element.32 Its account is not only insignificant but is also incredible to a very large extent. On the other side, Bhai Sarup Singh Kaushish who wrote the above account of that great event 14 years after Bhalla, 21 years after Chhibbar and 39 years after Koer Singh, had steered clear of all such flights of poetical imagination, Brahmanical influences and heretical overtones. He seems to have followed only the first-hand information he found recorded in the Bhatt Vahis of his ancestors who remained in attendance with Sri Guru Gobind Singh and happened to be eye-witness to most of the events associated with his court and camp till he passed away.33 Basing his account on such an authentic and reliable contemporary source, Kaushish related the first "baptismal" ceremony, held at Keshgarh Sahib on the Vaisakhi Day (30 March) of 1699, in the next Sakhi, bearing no. 59, as follows: That is, "now begins the anecdote regarding initiation with ambrosial baptism by the nectar of the double-edged broadsword." "Guru ji asked Diwan Dharam Chand to bring a stone mortar, a steel bowl and the double-edged broadsword. Obeying the command, Diwan ji brought in the same. "Placing the bowl on the stone mortar and putting in it the water of river Sutluj, Guru ji started the preparation of his ambrosial nectar. He began to stir the Khanda in it with his hand in front of the five Sikhs - Bhai Daya Ram and others. He recited at first Japji Sahib. "The revered mother asked Bhai Kirpa Ram, ‘What Guru ji is doing?’ He said, ‘Revered mother’, Guru ji is preparing ambrosial nectar of the double-edged broadsword for administering it to the Sikhs.’ The revered mother was deeply moved on hearing this. She instantly came to Guru’s presence with a lawful of patasas. Paying at first her obeisance to Guru ji, she poured the patasas from her lap into that bowl. The all-knowing Guru ji did not look at her and continued with his recitation of Jap ji with full concentration. After reciting the sacred compositions of Jap ji, Jaap Sahib, Sawayyas and Chaupai, he recited Anand Sahib. When the ambrosial elixir became ready, he stood up and performed the Ardas. Concluding it with the prayer; he called out Fateh, and raised aloud the spirited chant of Sat Sri Akal. "The True Guru, then, dripped the ambrosial nectar five times, from the edge of the Khanda into his own mouth, repeating each time the Fateh, salutation of God’s victory. "The True Guru, thereafter, holding the Khanda in his right hand, said, ‘This broadsword with the stirring of which I am going to give you the ambrosial nectar of steel, was endowed to me by the Immanent and Eternal Being (God) on His calling me from the mountain of Hemkunt. Keep it (its replica) under your short turban. With its blessing you will gain victory in every field of activity.’ "After this, he uttered the following three couplets38 in a roaring voice: You are the Timeless You are the goddess of death; You are the arrow. You are the symbol of victory. You are the Almighty Hero of the world.38 "After uttering the above couplets, he looked towards the Five, Daya Ram and others, who were standing in front and watching with fixed gaze the bowl of nectar. Making them sit in the bir-asan, he administered to each, by turns, that ambrosial nectar of the broadsword. Then, starting at first from Bhai Daya Ram and going up to Bhai Himmat Chand, he made them drink three sips each of whatever nectar was left over in the bowl. Returning them from Bhai Himmat Rai and proceeding towards Bhai Daya Ram, he finished the nectar by letting them take two more sips each. "Assigning the word Singh first to his own name and thence to the names of all the Five Chosen Sikhs, Guru ji called out Fateh (the victory salutation) and raised aloud the spirited chant of Sat Sri Akal. "Thereafter, Guru ji pronounced, ‘on your rebirth in the Khalsa Panth, your previous lineage, caste, creed, calling, customs, beliefs and superstitions, etc. stand annulled from now onwards. Transforming you into the Order of Khalsa, I have endowed you with the apparel of the Almighty God, you shall have to keep its honour. Before administering this nectar of steel, I also bestowed you with five kakaars (Ks, i.e. defining emblems). You have never to keep them away from your body even by mistake. I gave you, at the start, a blue keski, kangha, kirpan, sarbloh ka kara and white kachhehra. In the event of the loss or misplacement of any of these, get its infringement pardoned in the Sangat by going to Gurdwara without any delay. "Now listen to the following four bajjar kurehats (negative injunctions or transgressions) by the commission of any of them a Sikh becomes an apostate and cannot intermingle with the Sikh sangat. The first is the dishonouring of one’s rom (hair) from top to be. The next are eating of kutha, using of tobacco and cohabiting with a Muslim woman. In the event of the infringement of any one of these, you must get yourself pardoned by having yourself re-baptized with the nectar of the broadsword. Do not cherish any relation or communication with the five antagonists of the Panth, that is, the descendants and followers of Prithi Chand, Dhir Mal, Ram Rai, masands and the shaven. Whosoever from any of them shall come to the Sangat and shall present himself for forgiveness for his omissions or commissions, he should be forgiven without any suspicion or hesitation. You shall not fix your faith, even by mistake, in any monastery, crematory, tomb or grave, excepting in God, the only One Timeless Being. I have blended you with gold’ - So do not harbour delusions and suspicions, differentiation’s and discriminations among yourselves". This too is almost a complete statement on the above aspect of the event, described in a simple, systematic, explicit and plausible way, which we miss in other available contemporary - or near-contemporary - accounts, including the works mentioned above. It is very useful and encouraging to note that the basic elements of the process of the preparation of the nectar and its administration, as mentioned by Kaushish, accords in their basic formation with what is outlined in the Sikh Rehat Maryada approved in 1945 by the Shiromani Gurdwara Prabandhak Committee, Amritsar, and which are in actual practice uptil now, that is more than two hundred years after the completion of the text of Guru Kian Sakhian by Bhai Sarup Singh Kaushish. His version is, however, deficient in missing (though hinted) one important incident of the event which is touched, as under, but not concluded in Koer Singh’s Gurbilas which tells that after baptising the Blessed Five, Guru Gobind Singh himself besought to be baptized likewise by the Blessed Five and admitted thereby to the Brotherhood: Ja vidhi amrit tum Gur payo taise mohe milayo bhayo.50 On the other hand, we do not find the inclusion of the above-mentioned Sarab Loh Ka Kara (steel bracelet) in the list of the 5 kakaars (five Ks. emblems) given in Koer Singh’s version. As far as I know, Sarup Singh’s Sakhian is the first such work which has included it in that list of five in so many words. According to both Koer Singh and Sarup Singh, it was the revered mother who, after hearing from Kirpa Ram about what the Guru ji was doing, had come of her own and had poured a lawful of patasas (sugar puffs) in the bowl of nectar under preparation.51 But Bhai Kesar Singh Chhibbar’s Bansavalinama wrongly and unduly gives the credit of the sweetening of the ambrosial water to Diwan Sahib Chand, one of his own ancestors.52 Without mentioning the names of the universally accepted Panj Piare (Five Beloved Ones), Chhibbar had wound up his description of the ceremony rather casually and un-becomingly. Bawa Sarup Das Bhalla, on the other hand, has given Mata Nanaki53 as the name of the revered mother on whose suggestion, he says, the Guru had sent for some lump sugar and after getting that powdered, he put that in the bowl: tab Satguru misri layi mangai.54 Without making any mention of the Guru’s call for the Sis-bhet and prompt response of the Five Beloved Ones, and also without giving any detail of the baptismal ceremony, he has disposed of the entire event by just stating thereafter: Prabh nij kar pahul sangat ko diya. Singh sangia naam padvi sabh diya. Kesadhari sabh ko kina Bir saroop sabh ko Prabh dina.55 - End of Part II [To be concluded] v References 16. That is, the Guru alone know the purport of his thoughts and actions. 17. Nanak Dev, Sri Guru, Sri Guru Granth Sahib, compiled & edited by Sri Guru Arjan Dev in 1604 at Amritsar, Raga Ramkali, p.933. 18. That is, Epistle of Victory, Guru Gobind Singh’s historical letter, dated 1706, addressed to Emperor Aurangzeb and got delivered to him at Ahmednagar. 19 & 21. Sewa Das, Parchian, op. cit., parchi no.13; Episodes from Lives of the Gurus, Chandigarh-1995, op. cit., pp. 39 & 135/83, 157-8. 20. i.e., punishment, in the Sikh parlance. 22. That is, the edicts, epistles or letters of the Sikh Masters. 23. Gobind Singh, Sri Guru, edict or epistle dated 12 March 1699, as reproduced in Hukamnamae, compiled & edited by Dr. Ganda Singh, Patiala-1985, pp. 152-153. See also another, dated 1 February, 1700, op. cit., pp. 160-61. 24. Sainapat, Chander Sen, Sri Gur Sobha, Wazirabad-1711, canto 5, st. 32/148; edited by Dr. Ganda Singh, Patiala-1967; 2nd ed. 1980, p.24. Also see st. 2/115-16/122, p.20 & 46/162, p.26. 25. Gurdas Singh, Bhai, Var Ramkali Patshahi Daswin Ki, st.1. 26. Kaushish, Guru Kian Sakhian, op. cit., p.111. See foot-note 8 in this connection. 27. Koer Singh, Bhai, Gurbilas Patshahi 10, Amritsar-1751; edited by S. Shamsher Singh Ashok with introduction by Dr. Fauja Singh, Patiala-1968; 2edn. - 1986, canto 9, st.1, p.127. 28. (p.136) - Ibid, sts.87 & 104; pp.134 & 136. 29. Gurbilas Patshahi 10, op. cit., cantos 5, 7-9; pp.68, 71, 107-09; 115, 120-21, 127, 129-30; etc. 30. Bhalla, Mehma Parkash, op. cit., Sakhi no. 19, st. 1; p.829. 31. Chhibbar, Bhai Kesar Singh, Banswavalinama Dasan Patshahian Ka, Amritsar-1769, Charan 10; edited by Dr. Rattan Singh Jaggi, Chandigarh-1972, sts. 288, 316-318. 32. Bhalla, Bawa Sarup Das, Mehma Parkash, Goindwal-1776, Sakhi no. 17 sts. 29-40; edited by S. Gobind Singh Lamba, Patiala-1971, pp. 821-23. 33. See, for instance, the noting dated 7 October 1708 of Bhatt Narbad Singh in the Bhatt Vahi Talauda, Parganah Jind regarding the last commandment of Guru Gobind Singh in Sri Guru Granth Sahib; The Guru Eternal for the Sikhs by Prof. Harbans Singh, Patiala-1988, p.9-10. 38. Gobind Singh, Sri Guru, Shastar Nam Mala, as included in the Dasam Granth Sahib, compiled by Bhai Mani Singh in 1713 (?) at Amritsar; edited by Bhai Randhir Singh and published by Punjabi University, Patiala-1995, Vol.III, P.102, sts.3-5. 50. Koer Singh, Bhai, Gurbilas Patshahi 10, op. cit. canto 9, st. 57, p. 131. 51. Ibid, canto 9, sts. 25-26, p.129; Kaushish, Sakhi no. 59, p. 114. 52. Chhibbar, Bansavalinama Dasan Patshahian Ka, op. cit., canto 10, sts. 320-21, p. 120. 53. The holy grandmother of Guru Gobind Singh ji. 54. Bhalla, Mehma Parkash, op. cit., Vol.II, Sakhian Patshahi 10, Sakhi no. 18, st.8, p.826. 55. Ibid, st. 9, p.826.

neo, you forgot the best part, Parmar would charge a sizeable 'membership fee' at every Amrit Sanchar to new initiates!!!