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Baba Sri Chand Ji And Misconception


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http://video.google.com/videoplay?docid=4227408894432144253

"Let us sing the praises of Nanak, King of kings of both worlds

The whole world is His temple, congregations sing sweet songs in His praise

Millions of goddesses kindle holy lights in His honor

All the gods sing psalms of His praises

All wash His lotus feet

The Sun and moon illuminate Him with their radiance

He is garlanded with mountains of flowers

The True Master, the fountain of Light is merciful to the poor

The king of the winds fans Him while saints and sages meditate on His holiness

The whole universe vibrates with His celestial song

The bells ring out - Onkar

Continuously illuminating the heavens

He is one with God whose name is Truth

In Nanak saints find their support

Siri Chand, Nanak's son, declares Nanak is unattainable,

unfathomable, unshakeable and pure

Whoever sings Emperor Nanak's praises resides in heaven and achieves complete salvation

Oh kind master: give protection to those who seek your shelter.

Oh Nanak: You are the savior we are just your children"

These beautiful words of praise for Guru Nanak are the words of Baba Siri Chand ji written in praise of his father, Guru Nanak and sung by him and the entire sangat as they welcomed the great Guru home from his third Udasi (world pilgrimage) with flowers and candlelight.

Not only was there a great love and devotion between Baba Siri Chand ji and Guru Nanak, but over the 149 years of his life there was great love and respect with the ensuing five Sikh Gurus.

Guru Nanak Dev ji left Baba Siri Chand ji in charge of Kartarpur during his later Udasis and following his final Udasi bestowed the dress and duty of Udasi (Pilgrim/Missionary) on Baba Siri Chand ji himself. Thus Baba Siri Chand ji was given the responsibility of uniting the various Sadhu samaj (ascetic schools) and integrating them with the "householders" (devotees who led a worldly life). Throughout his life he helped householder and sadhu alike. One could say that Babaji himself was a householder since he adopted and raised his nephew Dharm Chand ji and arranged his marriage. He directed all his followers to love Guru Nanak Dev ji and in addition to Arta composed "Guru Nanak Sahansar Nama" (1000 Names of Praise for Guru Nanak) praising Guru Nanak Dev ji in his cosmic form as "All pervasive, Creator, Master of the World". Babaji concluded his Matra Sahib, which is still recited today by all Udasis, with "I bow again and again on the feet of Siri Guru Nanak."

It is a historical fact that all the Gurus loved and respected Baba Siri Chand ji. Guru Amar Das ji gave his eldest son, Baba Mohan ji to serve Baba Siri Chand ji. Guru Hargobind Sahib offered his son, Baba Gurditta, the father of Guru Harkrishan ji (7th Guru) to be Baba Siri Chand ji's devotee and successor. Baba Siri Chand ji gave the name "Amritsar" that is used today to the city that had been called Ramdaspur. And the place where Guru Arjan Dev ji waited daily for his meetings with Baba Siri Chand ji and his resting place are still marked by the historical sites of Thamb Sahib and Manji Sahib at the village of Barath. Babaji also gave water from his baoli (spring) for the Sarovar (sacred pool) at Tarn Taran.

When Guru Arjan Devji recited the first 16 astpadis (stanzas) of his Sukhmani Sahib (Hymns of Peace) for Baba Siri Chand ji, Babaji appreciated them so much that he said there should be more.Guru Arjan Devji then requested Baba Siri Chand to give the opening lines of the 17th astpadi. So Baba Siri Chand, following his father Guru Nanak Dev ji's example, recited "Aad Sach, Jugaad Sach, Hai bhi Sach, Nanak Josi bhi Sach..." True in the beginning, Eternally True, God is True now and will always be True This line appears as given by Babaji in Guru Granth Sahib ji and is recited as bani today.

The historical annals of Jehangir show that Baba Siri Chand was considered the Fakir of all Fakirs in India and had the greatest following of anyone at that time. While history is full of treachery and betrayal, Babaji did not take advantage of his position when Jehangir conspired to have Baba Siri Chand ji take over the Gurgaddi (the seat of the Guru) when Guru Hargobind Sahib was imprisoned in Gwalior. Babaji clearly told the Emperor that he had best free Guru Hargobind Sahib as the Guru was the true and rightful successor to Guru Nanak's throne. Other wise there would be grave consequences. The Emperor heeded his warning.

The now famous Anandpur Sahib resolution of 1973, it was passed that all Udasis and Nirmalas who had been alienated from the Panth be reunited. Then in 1978 at the All India Akali Conference held at Ludhiana with Jathedar Jagdev Singh Talwandi presiding, Gurcharan Singh Tohra, President of the S.G.P.C.,introduced a resolution that Sikhs should recognize Udasis as an integral part of the Panth and passed unanimously in the presence of a sangat of over 400,000. Earlier in the year 1995 at the major conference called by the Jathedar of Akal Takhat, on the future of the Sikh Panth, Udasis were represented and spoke.

The most convincing argument about Baba Siri Chand ji's greatness and the love and respect that existed between him and the Gurus is a spiritual one. We as Sikhs are taught and accept that the Light that is Guru Nanak Dev ji is the same Light which became Guru Angad Dev ji and passed from Guru to Guru until Guru Gobind Singh ji and ultimately became enshrined in Guru Granth Sahib. If Baba Siri Chand ji in any way found disfavor with his father Guru Nanak, how could the Light of Guru Nanak which became Guru Amar Das ji go to pay respect to Baba ji and offer his son in service?. How could the Light of Guru Nanak in Guru Ram Das ji and Guru Arjan Dev ji and Guru Hargobind Sahib show so much love and devotion to one whom the Light had rejected? And how could anyone who disrespected his father ever compose "Arta", a hymn of such praise in his honor?

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That is a nice composition - Gobind Sadan have a recording of the same being sung. Back to the topic of "Baba Sri Chand and Misconceptions" let's look at this again:

- Many suggest (in books on Sikh History and on various websites) that the 'Udasi' sect, sampradha, religion (depending on their stance) was founded by Sri Chand.

- Many suggest that Sri Chand accepted Baba Gurditta ji, the son of Guru Hargobind Sahib, as his first disciple and started the 'Udasi' sect.

One such reference is Bhai Kahan Singh Nabha (see 'Mahaan Kosh', page 251 under 'Sri Chand Baba' and page 416 under 'Gurditta Baba').

- They, like Jassa Singh, indicate that the Udasi saints preached the Sikhism, remained in contact with other Sikh Gurus, namely that Guru Hargobind Sahib helped 'Almast', an udasi saint.

- Udasis recite 'maatras', hymns allegded composed by Sri Chand, however one could question the authorship of these compositions as there is no tangible evidence to support it as the writing of Sri Chand.

- Whilst Udasis as a whole are celibate, Baba Gurditta ji (who, as above is considered the first disciple of Sri Chand) was married and was the father of the seventh Guru, Guru Har Rai Sahib Ji.

- Whilst the SGPC earlier this decade announced that Udasis are Sikhs, their motives are questionable, there are many Udasi deras which now regard themselves purely a branch of Hinduism, even those who suggest that this is some form of "camoflage" to avoid detection by the SGPC (as suggested by the Sanatanis and the DDT) cannot deny that the vast majority of Udasis today also allude to the belief that their founder was Shiv, who argubly is a non-aryan god.

- Whilst conceding that the Udasis still display respect for the Guru Granth Sahib, this arguably doesn't make them any more Sikh than say Sindhis or others like them who also hold much love and respect for Gurbani.

- One could even argue that Udasis prefer to use Gurbani as their scriptures since it is easier than Sanskrit, which many Udasis, despite having the title "Shastri" do not know, hence traditional Hindu texts being offlimits for purposes of their "parchar".

- Whilst it may be true that certain Udasi Akharas were educational institutions in the past and that many Udasi Mahants are titled "Shaastri", it is worth noting, as anyone who is from India can tell you, that 'Shaastri' is an examination conducted by many Universities which one can take after their tenth class, it requires six months of study to complete. I personally have a hard time believing that one can master the Shaastras in six months.

- During the Ardas, we all recall those Sikh men and women who "Gurdwareyaan di seva layee Qurbaaniyaan keetiyaan" (made sacrifices in the service of Gurdwaras). This poses the following obvious question; We are all aware that under the British Raj, many Gurdwaras were under control of corrupt 'mahants' (the text recently provided in PDF format by Shaheediyan title "The Sikhs" by John Clarke Archer also contains a chapter on this subject), several sikhs were killed during the agitatation to obtain control of their Gurdwaras (this forms the origins of the SGPC - the institution that it has become fashionable in Sikh circles today to insult). It is common knowledge that these corrupt Mahants were Udasis - not wishing to write-off an entire community on the actions of a "few bad apples", however where were the "majority" of the "good" Udasis when Sikhs were being brutally killed during the Gurdwara reform movement? How many Udasis themselves spoke out against the "bad apples"?

- Sikhs forming the Gurdwara Reform Movement came from all schools of thought (contrary to the picture painted today of the Singh Sabha being united in their philisophical views), the only common goal and view amongst them was to protest against the system propagated by the Udasis.

- Further to the reference provided above by Bhai Kahn Singh Nabha, it is also interesting to note that in the same text (Mahan Kosh), he states that Sri Chand died in Sanvat 1669, and Baba Gurditta ji was born in Sanvat 1670. The question then obviously begs an answer is how could Baba Gurditta ji become Sri Chand's disciple, when he was born after the latter's death?

- amardeep is correct, Bhai Gurdas Ji (whose hymns are permitted for use in keertan) states the following:

"Putreen kaul na paleyo, mann aakee, khotey nasiyaaraa"

(stanza 38, Vaar# 1).

"The sons (of Guru Nanak Dev Ji) did not obey his order. (They were) disobedient by their minds, (they were) impure, (who ran away (during the examination)".

- In the same text, Bhia Gurdas Ji goes on to say in stanza 33, Vaar# 26 that Sri Chand is one of those in the list of disobedient sons of the Gurus.

So what can we truly conclude about "Baba Sri Chand" and the "Udasis"...

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A couple of corrections. Udasis now link back via avinashimuni to Sanat Kumar, one of Brahmaji's sons, not Shiv (although Baba Sri Chand is considered an avatar of Shiv). By doing so this gives them orthodoxy as an aastika sanatani samprdaya. This is a recent thing i reckon, and the persecution of early Udasin by gosains and naths supports this.

Whoever has told you that any old fellow in india can be a shaastri is not quite correct. It is only as valid as any old person being called a 'gyani'...that among virakti samprdayas they mean a proper gyani when they use the term and not the khalsa college few years of study and off you go type either - they mean generally a grihasthi who has studied extensively with them (for example gyani narinder singh soch who studied at Dera Baba Amir Singh Taksal). In fact since i've met a few nirmalay and udasis titled 'shaastri' - which is not very common as a title these days - I can testify to them having studied shaastra in a huge amount of depth for a long time.

Prachar of gurbani due to their flawed understanding of shaastra is a nonsense argument! I'm not sure who told you that either. If you look at any mahamandelshvar (the present head of the juna akhara springs to mind), their prachaar will not be mimaamsaka hermenuetics and etymology or advaita metaphysics...its usually an introductory level adhyatmic impression of say the Ramayana or Bhaagvatam..i.e. saakhis and general principles. The curriculum of a nirmala sanskrit vidyala i visited was intense, long and comprehensive, and affiliated with the prestigious sanskrit university in varanasi. Some of the people i've met who have studied there don't even use the title 'shaastri'. Udasi, Nirmala and Sevapanthi literature has always deepened the interpretation of gurbani through exploration of the mimasaka, vaiseshika, yogashastra and samkhya and vedanta concepts used. A more recent example is something like Narayan Hari Updesh whose sanskrit quotations pretty much cover all of Vedantic literature. Udasin sanskrit vidyalas in haridvar and kashi are still full and active.

While the Udasis still have the general vibe of gurmat in their pitch, you are right that outside of punjab it is hard to find much in common on the face of it (although push further and many elements exist). That clearly is a recent thing for the sake of their survival. It also varies. Not only those in Punjab but those in Haridvar still have a strong link. A younger nirmala sant i know got santhiya of Sri Guru Granth Sahib and ayurveda from the Udasis in Haridvar. Virakti samprdaya Sant Smagams in punjab, UP, haryana usually have all there.

Regarding the morchas, why would you actively affiliate yourself with those in the panth who wanted to see the end of your traditions and practices on ideological grounds? That was the reality wasn't it? The deras and akharas that weren't liberated by the akalis by force - usually through local community intervention - in the 1920s often had a compromise done in which the mahant became the gyani (with not shish) and allowed to stay as long as the maryada was tat khalsa (no other activities). Thats not much of a compromise for the Udasi traditions is it really!

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Chatanga,

Guru Sahib started the manji system. The title given to the manjidars was Masand. The masand's stayed good and clean for a while...then they went corrupt. Guru Gobind Singh ji set things straight, and those who were still true to the 'spirit' of being masands (ie. sangat sahib ji...sachi dhari?)....were given blessings and allowed to continue.

On the same note, just because a group of people calling themselves udasi's are acting in discord to the true spirit of udasi's does not necessarily make those people 'true udasi's'.

What is being discussed above (from my understanding) is an unadulterated form of learning as practiced by sincere udasi's.

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the udasis did not introduce drinking and prostitution as you say. If you look at the records a little more closely what happened is that those who had mahanti of lucrative asthaans gradually turned into hereditary lineages, with lavish lifestyles and decadent ways (anyone who has seen the paintings of the earlier mahants at Ram Rai darbar will see what i'm talking about). Yet the majority of udasis were viraktis, sanyasis. the very basis of udasin panth is being virakt...so grihasthi udasin were a new thing (with certain historical exceptions, Baba Gurditta, accepted), as you say...but they were the minority. The books and records of the time often make a distinction between the udasis per se and the 'mahants'. Later on as the gurdwara act was being debated a letter was read out coming from the udasin panchayti akharas in hardvar asking the government not to be rash by tainting all udasis with the actions of those mahants who were corrupt, while comparing the singh sabha with other politico-reform groups like brahmo samaj and arya samaj. Obviously the whole nankana sahib incident was the trigger, but for what was already pretty much on the cards...the clash between the tat khalsa types and the older ways. Obviously though, when push comes to shove a sant is a sant no matter what their bhekh, and those teachings are pavittar. In this sense its important not to tarnish such things in broad strokes of politicisation.

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Of course they could have I guess in much the same way that Khalistanis could have made a big deal of denouncing or 'dealing with' the less than savoury elements within their ranks...i.e. in the middle of a highly politicised era such an action might have to be considered on its political merits rather than moral. Who knows!

I don't actually know whether the panchayti akharas issued a statement about the nankana sahib incident (which of course was disgusting). I'm also not sure whether media worked that way back then, organisations releasing 'press statements' about events related to them. When it got to a governmental level then their views were represented. Either way, during this time you have some udasis writing books arguing that udasin are part of the panth, and other udasin writers saying that they were not and never were...both obviously highly politicised. I maintain that outside the direct political and organisational aspects, you have sants in deras doing prachar at village level who continued their own (quite diverse) traditions, and found that this role was forcefully taken from them.

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  • 7 years later...

http://video.google.com/videoplay?docid=4227408894432144253

 

"Let us sing the praises of Nanak, King of kings of both worlds

The whole world is His temple, congregations sing sweet songs in His praise

Millions of goddesses kindle holy lights in His honor

All the gods sing psalms of His praises

All wash His lotus feet

The Sun and moon illuminate Him with their radiance

He is garlanded with mountains of flowers

The True Master, the fountain of Light is merciful to the poor

The king of the winds fans Him while saints and sages meditate on His holiness

The whole universe vibrates with His celestial song

The bells ring out - Onkar

Continuously illuminating the heavens

He is one with God whose name is Truth

In Nanak saints find their support

Siri Chand, Nanak's son, declares Nanak is unattainable,

unfathomable, unshakeable and pure

Whoever sings Emperor Nanak's praises resides in heaven and achieves complete salvation

Oh kind master: give protection to those who seek your shelter.

Oh Nanak: You are the savior we are just your children"

 

These beautiful words of praise for Guru Nanak are the words of Baba Siri Chand ji written in praise of his father, Guru Nanak and sung by him and the entire sangat as they welcomed the great Guru home from his third Udasi (world pilgrimage) with flowers and candlelight.

 

Not only was there a great love and devotion between Baba Siri Chand ji and Guru Nanak, but over the 149 years of his life there was great love and respect with the ensuing five Sikh Gurus.

 

Guru Nanak Dev ji left Baba Siri Chand ji in charge of Kartarpur during his later Udasis and following his final Udasi bestowed the dress and duty of Udasi (Pilgrim/Missionary) on Baba Siri Chand ji himself. Thus Baba Siri Chand ji was given the responsibility of uniting the various Sadhu samaj (ascetic schools) and integrating them with the "householders" (devotees who led a worldly life). Throughout his life he helped householder and sadhu alike. One could say that Babaji himself was a householder since he adopted and raised his nephew Dharm Chand ji and arranged his marriage. He directed all his followers to love Guru Nanak Dev ji and in addition to Arta composed "Guru Nanak Sahansar Nama" (1000 Names of Praise for Guru Nanak) praising Guru Nanak Dev ji in his cosmic form as "All pervasive, Creator, Master of the World". Babaji concluded his Matra Sahib, which is still recited today by all Udasis, with "I bow again and again on the feet of Siri Guru Nanak."

 

It is a historical fact that all the Gurus loved and respected Baba Siri Chand ji. Guru Amar Das ji gave his eldest son, Baba Mohan ji to serve Baba Siri Chand ji. Guru Hargobind Sahib offered his son, Baba Gurditta, the father of Guru Harkrishan ji (7th Guru) to be Baba Siri Chand ji's devotee and successor. Baba Siri Chand ji gave the name "Amritsar" that is used today to the city that had been called Ramdaspur. And the place where Guru Arjan Dev ji waited daily for his meetings with Baba Siri Chand ji and his resting place are still marked by the historical sites of Thamb Sahib and Manji Sahib at the village of Barath. Babaji also gave water from his baoli (spring) for the Sarovar (sacred pool) at Tarn Taran.

 

When Guru Arjan Devji recited the first 16 astpadis (stanzas) of his Sukhmani Sahib (Hymns of Peace) for Baba Siri Chand ji, Babaji appreciated them so much that he said there should be more.Guru Arjan Devji then requested Baba Siri Chand to give the opening lines of the 17th astpadi. So Baba Siri Chand, following his father Guru Nanak Dev ji's example, recited "Aad Sach, Jugaad Sach, Hai bhi Sach, Nanak Josi bhi Sach..." True in the beginning, Eternally True, God is True now and will always be True This line appears as given by Babaji in Guru Granth Sahib ji and is recited as bani today.

 

The historical annals of Jehangir show that Baba Siri Chand was considered the Fakir of all Fakirs in India and had the greatest following of anyone at that time. While history is full of treachery and betrayal, Babaji did not take advantage of his position when Jehangir conspired to have Baba Siri Chand ji take over the Gurgaddi (the seat of the Guru) when Guru Hargobind Sahib was imprisoned in Gwalior. Babaji clearly told the Emperor that he had best free Guru Hargobind Sahib as the Guru was the true and rightful successor to Guru Nanak's throne. Other wise there would be grave consequences. The Emperor heeded his warning.

 

The now famous Anandpur Sahib resolution of 1973, it was passed that all Udasis and Nirmalas who had been alienated from the Panth be reunited. Then in 1978 at the All India Akali Conference held at Ludhiana with Jathedar Jagdev Singh Talwandi presiding, Gurcharan Singh Tohra, President of the S.G.P.C.,introduced a resolution that Sikhs should recognize Udasis as an integral part of the Panth and passed unanimously in the presence of a sangat of over 400,000. Earlier in the year 1995 at the major conference called by the Jathedar of Akal Takhat, on the future of the Sikh Panth, Udasis were represented and spoke.

 

The most convincing argument about Baba Siri Chand ji's greatness and the love and respect that existed between him and the Gurus is a spiritual one. We as Sikhs are taught and accept that the Light that is Guru Nanak Dev ji is the same Light which became Guru Angad Dev ji and passed from Guru to Guru until Guru Gobind Singh ji and ultimately became enshrined in Guru Granth Sahib. If Baba Siri Chand ji in any way found disfavor with his father Guru Nanak, how could the Light of Guru Nanak which became Guru Amar Das ji go to pay respect to Baba ji and offer his son in service?. How could the Light of Guru Nanak in Guru Ram Das ji and Guru Arjan Dev ji and Guru Hargobind Sahib show so much love and devotion to one whom the Light had rejected? And how could anyone who disrespected his father ever compose "Arta", a hymn of such praise in his honor?

Bro,,gurbani doent say to sing praises of nanak(guru nanak dev ji) as you have mentioned in the very first line that let us sing the praises of nanak,,,,guru nanak dev ji himself sung prayers of the one(almighty) and defined himself as his servant and slave.

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  • 3 months later...

I DON'T KNOW MUCH ABOUT RELIGIONS OR GURUS. I HAVE BEEN GOING TO TEMPLES AND GURUDWARAS SINCE A LONG TIME. NOW I AM 43 YEARS OLD. I NEVER HEARD ABOUT BABA SRI CHAND JI.

I WAS VERY HAPPY WITH MY FAMILY BUT SUDDENLY MY LIFE BECAME HE'LL YOU CAN SAY MORE THAN WORSE THAT HE'LL. 

ONE OF MY FRIENDS TOLD ME TO GO TO A GURUDWARA NEAR TO MY HOUSE IT WAS LOCATED IN A HOUSE RUN BY THE OWNER OF THE HOUSE. I VERY FIRST TIME SAW PICTURE OF BABA SRI CHAND JI.

AFTER THAT WHAT HAPPEND IT IS VERY HARD TO BELIEVE. BABA JI HIMSELF CAME TO RESCUE ME AND MY FAMILY. WE FELT BABA JI VERY CLOSELY. HE IS BLESSING US EVERY DAY.

ALTHOUGH I AM HINDU BUT I HAVE BROUGHT SAVRUP OF OUR GREAT BABA JI AT MY HOME. HE TURNED TO BE OUR FATHER.

NOW WE TREAT BABA JI LIKE MY FATHER. WE DO TAKE PERMISSION FROM BABA JI BEFORE DOING ANYTHING. 

YOU WILL HAVE TO BELIVE ME BABA JI SHOW US EVERYTHING. HE SAVES US EVERY DAY. HE EVEN DIRECTS US  FOR RIGHT AND WRONG.

WHENEVER WE NEED BABA JI GIVE US LIGHT OF DIRECTION HE IS PRESENT EVERY WHERE.

BABA JI IS VERY KIND. WE ALL LOVE HIM VERY MUCH. 

TODAY  WE THINK THAT WE CAN NOT BREATH WITHOUT HIM.

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3 hours ago, Guest said:

AFTER THAT WHAT HAPPEND IT IS VERY HARD TO BELIEVE. BABA JI HIMSELF CAME TO RESCUE ME AND MY FAMILY. WE FELT BABA JI VERY CLOSELY. HE IS BLESSING US EVERY DAY.

Guest jee, can you please provide any specific examples, if you don't mind?

Thanks

Dhan Dhan Baba Sri Chand jee Maharaaj

Dhan Dhan Dhan Satguru Sri Guru Nanak Rai Dev Bedi jee Maharaaj

 

Bhul chuk maaf

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