Daswand To Only Khalsa?

[SAadmin]

I read long time ago on another forum that there is rehitnama which talks about how daswand should be only given to Khalsa? Does anyone have more info on this? and what is the purpose of such maryada?

[amardeep]

I can't imagine this to be true. If its the case the context must be that you give the money to Khalsa organisations that help people regardles of gender, caste and creed.

[Laadli Fauj]

i think that idea is from the tuk, inhi ko daan diyo bhalau

not sure if it has been expanded on in any rehitnama though

[The Khalsa Fauj]

ਜੋ ਕਛੁ ਲੇਖ ਲਿਖਿਓ ਬਿਧਨਾ ਸੋਈ ਪਾਈਯਤ ਮਿਸਰ ਜੂ ਸ਼ੋਕ ਨਿਵਾਰੋ ॥ਮੇਰੋ ਕਛੂ ਅਪਰਾਧ ਨਹੀ ਗਯੋ ਯਾਦ ਤੇ ਭੂਲ ਨਹ ਕੋਪੁ ਚਿਤਾਰੋ ॥

ਬਾਗੋ ਨਿਹਾਲੀ ਪਠੈ ਦੈਹੋ ਆਜੁ ਭਲੇ ਤੁਮ ਕੋ ਨਿਸਚੈ ਜੀਅ ਧਾਰੋ ॥ ਛੱਤ੍ਰੀ ਸਭੈ ਕ੍ਰਿਤ ਬਿੱਪਨ ਕੇ ਇਨਹੂੰ ਪੈ ਕਟਾਛ ਕ੍ਰਿਪਾ ਕੈ ਨਿਹਾਰੋ ॥੧॥

ਜੁੱਧ ਜਿਤੇ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥ ਅਘ ਅਉਘ ਟਰੈ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕ੍ਰਿਪਾ ਫੁਨ ਧਾਮ ਭਰੇ ॥

ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਬਿੱਦਿਆ ਲਈ ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਸਭ ਸ਼ੱਤ੍ਰੁ ਮਰੇ ॥ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥੨॥

ਸੇਵ ਕਰੀ ਇਨ ਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀਕੋ ॥ ਦਾਨ ਦਯੋ ਇਨ ਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥

ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥

ਦੋਹਰਾ ॥

ਚਟਪਟਾਇ ਚਿਤ ਮੈ ਜਰਯੋ ਤ੍ਰਿਣ ਜਯੋਂ ਕ੍ਰੁੱਧਤ ਹੋਇ ॥ ਖੋਜ ਰੋਜ ਕੇ ਹੇਤ ਲਗ ਦਯੋ ਮਿਸਰ ਜੂ ਰੋਇ ॥੪॥

No comment on the above stanza(s).

[Matheen]

The Khalsa Fauj, where is that from?

[The Khalsa Fauj]

Matheen Ji,

I said no comment on the stanza. Therefore, I will not comment on it.

[singh2]

The Khalsa Fauj, where is that from?

THis is from Dasam granth befoere shashtar nam mala.

Guru sahib had once arranged a langar and whosoever came ate langar isrrespective who should be fed first.Brahmins came to know about this and they protested saying that it is their right to have food first. This is addressed to Brahmins meaning that they do not hold special status. my sikhs are first and foremost to me.

ਸ੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦॥

स्री मुखवाक पातिशाही १०॥

The ultterance from the holy mouth of the Tenth King :

ਸ੍ਵੈਯਾ ॥

स्वैया ॥

SWAYYA

ਜੋ ਕਛੁ ਲੇਖ ਲਿਖਿਓ ਬਿਧਨਾ ਸੋਈ ਪਾਈਯਤ ਮਿਸਰ ਜੂ ਸ਼ੋਕ ਨਿਵਾਰੋ ॥ਮੇਰੋ ਕਛੂ ਅਪਰਾਧ ਨਹੀ ਗਯੋ ਯਾਦ ਤੇ ਭੂਲ ਨਹ ਕੋਪੁ ਚਿਤਾਰੋ ॥

जो कछु लेख लिखिओ बिधना सोई पाईयत मिसर जू शोक निवारो ॥मेरो कछू अपराध नही गयो याद ते भूल नह कोपु चितारो ॥

O friend ! whatever the providence has recorded, it will surely happen, therefore, forsake your sorrow; there is no fault of mine in this; I had only forgotten (to serve you earlier); do not get enraged on my error;

ਬਾਗੋ ਨਿਹਾਲੀ ਪਠੈ ਦੈਹੋ ਆਜੁ ਭਲੇ ਤੁਮ ਕੋ ਨਿਸਚੈ ਜੀਅ ਧਾਰੋ ॥ ਛੱਤ੍ਰੀ ਸਭੈ ਕ੍ਰਿਤ ਬਿੱਪਨ ਕੇ ਇਨਹੂੰ ਪੈ ਕਟਾਛ ਕ੍ਰਿਪਾ ਕੈ ਨਿਹਾਰੋ ॥੧॥

बागो निहाली पठै दैहो आजु भले तुम को निसचै जीअ धारो ॥ छ्त्री सभै क्रित बि्पन के इनहूं पै कटाछ क्रिपा कै निहारो ॥१॥

I shall surely cause to send the quilt, bed etc. as religious gift; do not be anxious about that, the Kshatriyas had been performing the jobs for the Brahmins; now be kind to them, looking towards them.1.

ਜੁੱਧ ਜਿਤੇ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਦਾਨ ਕਰੇ ॥ ਅਘ ਅਉਘ ਟਰੈ ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਇਨ ਹੀ ਕ੍ਰਿਪਾ ਫੁਨ ਧਾਮ ਭਰੇ ॥

जु्ध जिते इन ही के प्रसादि इन ही के प्रसादि सु दान करे ॥ अघ अउघ टरै इन ही के प्रसादि इन ही क्रिपा फुन धाम भरे ॥

By the kindness of these Sikhs, I have conquered the wars and also by their kindness, I have bestowed charities; by their kindness the clusters on sins have been destroyed and by their kindness my house is full of wealth and materials;

ਇਨ ਹੀ ਕੇ ਪ੍ਰਸਾਦਿ ਸੁ ਬਿੱਦਿਆ ਲਈ ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਸਭ ਸ਼ੱਤ੍ਰੁ ਮਰੇ ॥ਇਨ ਹੀ ਕੀ ਕ੍ਰਿਪਾ ਕੇ ਸਜੇ ਹਮ ਹੈਂ ਨਹੀ ਮੋਸੋ ਗਰੀਬ ਕਰੋਰ ਪਰੇ ॥੨॥

इन ही के प्रसादि सु बि्दिआ लई इन ही की क्रिपा सभ श्त्रु मरे ॥इन ही की क्रिपा के सजे हम हैं नही मोसो गरीब करोर परे ॥२॥

By their kindness I have received education and by their kindness all my enemies have been destroyed; by their kindness I have been greatly adorned, otherwise there kindness I have been greatly adorned, otherwise there are crores of humble person like me.2.

ਸੇਵ ਕਰੀ ਇਨ ਹੀ ਕੀ ਭਾਵਤ ਅਉਰ ਕੀ ਸੇਵ ਸੁਹਾਤ ਨ ਜੀਕੋ ॥ ਦਾਨ ਦਯੋ ਇਨ ਹੀ ਕੋ ਭਲੋ ਅਰੁ ਆਨ ਕੋ ਦਾਨ ਨ ਲਾਗਤ ਨੀਕੋ ॥

सेव करी इन ही की भावत अउर की सेव सुहात न जीको ॥ दान दयो इन ही को भलो अरु आन को दान न लागत नीको ॥

I like to serve them and my mind is not pleased to serve others; the charities bestowed on them are really good and the charities given to others do not appear to be nice;

ਆਗੈ ਫਲੈ ਇਨ ਹੀ ਕੋ ਦਯੋ ਜਗ ਮੈ ਜਸੁ ਅਉਰ ਦਯੋ ਸਭ ਫੀਕੋ ॥ ਮੋ ਗ੍ਰਹਿ ਮੈ ਮਨ ਤੇ ਤਨ ਤੇ ਸਿਰ ਲਉ ਧਨ ਹੈ ਸਭ ਹੀ ਇਨ ਹੀ ਕੋ ॥੩॥

आगै फलै इन ही को दयो जग मै जसु अउर दयो सभ फीको ॥ मो ग्रहि मै मन ते तन ते सिर लउ धन है सभ ही इन ही को ॥३॥

The charities bestowed on them will bear fruit in future and the charities given to others in the world are unsavoury in front of donation given to them; in my house, my mind, my body, my wealth and even my head everything belongs to them.3.

ਦੋਹਰਾ ॥

दोहरा ॥

DOHRA

ਚਟਪਟਾਇ ਚਿਤ ਮੈ ਜਰਯੋ ਤ੍ਰਿਣ ਜਯੋਂ ਕ੍ਰੁੱਧਤ ਹੋਇ ॥ ਖੋਜ ਰੋਜ ਕੇ ਹੇਤ ਲਗ ਦਯੋ ਮਿਸਰ ਜੂ ਰੋਇ ॥੪॥

चटपटाइ चित मै जरयो त्रिण जयों क्रु्धत होइ ॥ खोज रोज के हेत लग दयो मिसर जू रोइ ॥४॥

Just as the straws while burning in ire are flabbergasted, in the same way, the Brahmin got enraged in his mind and thinking about his means of sustenance, he wept.4.

[Guest]

Thanks for your explanation singh2, now it make sense, this is in context...which make sense. so basically as general rule- daswand applies to everyone right not khalsa first?

[singh2]

Thanks for your explanation singh2, now it make sense, this is in context...which make sense. so basically as general rule- daswand applies to everyone right not khalsa first?

Yes, it should apply to whole humanity. Khalsa is a humble servant of whole humanity especially those who are underprivileged and poor.

Edited November 16, 2009 by singh2

[jaikaara]

TH is something i came across on the 'other' site

Sehajdhari Khalsa

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Nearly 3 years after Baisakhi of 1699 Guru ji wrote letters (hukamnamas to some sahejdhari Sikhs - non amritdhari) on 6 February 1702 signed (characteristic authentic Nissan of tenth Guruji) by Guruji. The following is the text of one of these written to Sikhs presumably in Patna as the letter is preserved there.

"Ek Oankar Satguru ji. Siri Guru ji di agaya hai Bhai Mihar Chand Karam Chand, Guru rakhega. Guru Guru japna janam saurega. Tusi mera Khalsa ho. Ik sau ik 101) rupiah haathi di phurmais hukam dekhde he sitabee hundee karai bhejni. Ar hor jo kichh Guru ke namit ka hovai so apai lai avna. Hathiar banh ke avgu so nihal hogu. Us di ghaal thai pavagu Guru naal rahgu. Guru ke navit ka hovai so horus kise no nahee dena ar masand, masandiay naal naahee milna, nahee mannanna, Jo sikh mile so mail laina. Vadheek dikkat naahee karni. Mera hukam hai sangat. Sammat 1758 miti Fago 10, satran Ath 8."

This is its translation.

Ek Oankar Satguru ji. This is the command of Siri Guru ji (for) Bhai Mihar Chand and Karam Chand Guru shall protect you. Remember and recite Guru your life shall become worthwhile. YOU ARE MY KHALSA. Your name has been proposed for arranging 101 Rupees for (procuring) an elephant. On seeing this command immediately send a draft, and anything else offered in the name of the Guru, you should bring with you. Those of you who will come adorning weapons shall be blessed, their efforts shall bear fruit and their loyalty to Guru shall be upheld. Anything offered in the name of Guru is not to be handed over to anyone else. And you should not socialise with a Masand or a Masand follower nor honour them. Any sikh who intends to join (sangat) should be admitted, you should not create too much hinderance. This is my command to the Sangat. Sammat(the Indian Bikrami calendar) 1758 Date Fago(Faggan the last month of the Indian year) 10 (Western calendar 6 February 1702) Lines eight 8.

This letter is in the Harimandar Sahib Patna (Hukamname edited by Ganda Singh, Hukamnama No. 55, published by Punjabi University Patiala, 1967)

Very important points that emerge from this Hukamnama are:

1. This is an actual document signed by tenth Guru ji nearly 3 years after the Baisakhi 1699 rather than some doubtful Rahitnama hence reflecting the actual view or attitude towards the sikhs to whom letter was wirtten.

2. The letter was written to two persons who from their name are obviously not Singhs but with 'Chand' surname hence not amritdhari.

3. The most odd thing is that Guru ji clearly says "Tusi Mera Khalsa Ho" ie You are my Khalsa". This is unusual in the sense that it means Guruji was not reserving the term Khalsa only for Amritdharis but for some Sahejdhari Sikhs as well.

Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=6231 (Sehajdhari Khalsa)

4. Guru ji appears to be more concerned about by-passing the Masands for remitting the offerings directly to Guru ji rather than anything such as urge them to get baptised.

5. In terms of physical appearance (such as kakkaars etc) again Guruji is more particular about the Sikhs arriving with weapons on their person rather than fomally being baptised and bearing "Singh" surname.

6. In order to secure against any forgery Guru ji put his characteristic Nissan (usually brief Mool Mantar in his own hand) on the letter and even gave the number of lines of text in the letter as 8 at the end of the letter. This was the usual security arrangement. Comparison with numerous other such letters by Guru ji confirms that this is an authentic letter.

7. The rigid definition of a Khalsa that we are now given to accept does not seem to apply here. The main criteria for a Khalsa Guru ji appears to be emphasising is not to use the Masand channel to approach Guruji but to have direct connection with Guru ji. Indeed this is what the word "Khalisah" meant in the then existing usage of this term in the Mughal revenue administration of that time.

Read More:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=6231 (Sehajdhari Khalsa)

Similarly there is another letter written to the Sangat in Dhaka (Bangladesh) addressed to Bhai Brindaban and Gulal Chand (ibid. Hukamnama 57) with almost identical text such as "Tusi mera khalsa ho" and commanding again 101 rupees to be arranged and coming with weapons on and not socialising with Masands.

Source: Tapoban.org

[Matheen]

Interesting post Jaikaara. However, whoever wrote the commentary must have missed the hukam to keep Kakkars that appears in Dasam Bani.

[jaikaara]

u missed the point Matheen it seems !

[raagiwannabe]

the way i see it...

who is helping the poor sikhs? Whose going to help them if we dont?

[singh2]

To become a khalsa is a must for a sikh. This was proved by Guru ji when Dalla asked for deliverance and place near Guru sahib after leaving this world. guru sahib told that since he was not Amritdhari sikh hence it is not possible to assign this to dalla.

helping humanity at large should not be considered as lowering rehat for a sikh.

[Guest]

I think we are going bit off topic here..jaikara veer please open up new thread with the same hakumnama so we can discuss the topic.

[jaikaara]

Singh veer ji we are not lowering the Rehat, we are raising the importance of daswandh , in this case even for non khalsa guru premi sikhs who were asked by the Guru to perform their responsibility, we have to understand that the stress laid on is ..that the daswandh is not limited to the khalsa sikhs

[singh2]

jaikara ji, i agree.

[shaheediyan]

I will try and dig out the relevant Rehit, from memory - Dasvandh is given to Guru - thats it black and white - who is the Guru? The Panth - therefore - Dasvandh is given for the propogation and chardikalaa of the Panth. I also recall the rehit saying that Dasvandh is not the only charity a Singh gives, outside of Dasvandh, a Singh should give whatever he can to help humanity at large, be it 50% of his kamai.

Dasvandh should go towards correct parchaar, sponsoring and promoting Gurus rvaaj i.e. Dhadi, Raag Kirtan, Santhiya, Samryadic teachings of Gurbani and ithihaas etc. As well as community service 'through the Panth' for humanity at large i.e. langar seva as well as meeting modern needs i.e. free education, drug rehab, child abuse support etc etc.

Outside of this we should help where ever our heart tells us to help i.e. charities across the world (as Vahegurus jyot is in all people).

Edited November 17, 2009 by shaheediyan

[singh2]

I will try and dig out the relted Rehit, from memory - Dasvandh is given to Guru - thats it black and white - who is the Guru? The Panth - therefore - Dasvandh is given for the propogation and chardikalaa of the Panth. I also recall the rehit saying that Dasvandh is not the only charity a Singh gives, outside of Dasvandh, a Singh should give whatever he can to help humanity at large, be it 50% of his kamai.

Dasvandh should go towards correct parchaar, sponsoring and promoting Gurus rvaaj i.e. Dhadi, Raag Kirtan, Santhiya, Samryadic teachings of Gurbani and ithihaas etc. As well as community service 'through the Panth' for humanity at large i.e. langar seva as well as meeting modern needs i.e. free education, drug rehab, child abuse support etc etc.

Outside of this we should help where ever our heart tells us to help i.e. charities across the world (as Vahegurus jyot is in all people).

Very correctly said.