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The 25th 'Saakhee' of the 'Sau Saakhee'

(It is another controversial Saakhee).

Once, a boy came and stood before the Guru Jee. He was handsome and soft spoken. He bowed his head and stood by some distant.

Guru Jee said, "Whose son are you and where do you belong to? What is your caste and sub-caste?"

The boy said, "O True King! I am son of 'Moley'. We are Sikhs of the Guru. I am 'Amritdhaaree' and my father is 'charan-paahulee'. My caste is 'suniyaara' (goldsmith) and we live in Sirhind (a city in India)".

Guru Jee said, "Boy! Is Sirhind destroyed or populated?"

The goldsmith said, "It will happen as Guru Jee likes to be happened, but now it was populated when I came from there".

Guru Jee said, "Any other member of your family came here with the 'Sangat'?"

The boy said, "My father expired a few days ago and my mother came here with me".

Guru Jee said, "Live here with your mother".

The goldsmith did so and resided his mother in a house of a 'Kshtriya'.

After many days, Guru Jee asked, "Brother Sikh! Do you know the art of goldsmith?"

The boy said, "I know very well, by your grace".

Guru Jee ordered for an ornament of eleven 'Ashrafees' (gold coins). The boy moulded the ornament very beautifully. Guru Jee was happy to see his art and ordered to give him as much money etc as he wanted. Guru Jee ordered for more ornaments.

Then, Guru Jee asked the boy, "Are you having any vices?"

The boy said, "I lived in 'Satsang'."

Guru Jee said, "Where, there is talent, there is vice too".

The goldsmith started to mould ornaments. He would take gold from the Guru's treasury and after moulding the ornaments, give them back to the treasury. No one would ask him to render the account. After many days, Guru Jee asked a Sikh to give gold to the goldsmith after weighing, but secretly. Guru Jee ordered for gold bangles of twenty 'Mohars' (gold coins). When the goldsmith came back with the ornaments, Guru Jee ordered to weigh them. These were equal to only seventeen 'Mohars'.

Then Guru Jee ordered to weigh out all other ornaments moulded by that goldsmith. All were weighed less than they were expected.

Guru Jee asked the goldsmith, "You said that you are a 'Satsangee' and are not having any vices. Brother! What else is called vice? You remained a 'saadh' like 'masands' (old traditional Sikh management)".

The goldsmith was feeling shame.

Guru Jee said, "Jat Panjaalee chak. Guru ka hak, kamaayeke chhak" ('Jat' lifts up ox-yoke. He eats what is his right, as ordered by Guru).

Sikhs asked, "O True King! All Brahmans, Khatrees, Vaish, Shoodras are your Singhs, but you praised Jats too much".

Guru Jee said, "Jats (a caste), 'Bhats' (warriors), 'Nats' (jagglers) and 'Dhanats' (rich persons) are obstinate. Sikho! These are my three faithful Sikhs: - Jat, Vanjaara, Arora all. Third 'Sikhi' is distributed to all the 'Sangat'. But, other Sikhs are there for eating and other needs. Brothers! The four S's cannot be trusted, 'Suniyaara', 'Saunkan', 'Sapp', 'Sheenh'. Kare Ghaat Peechhe Aageenh" (The goldsmiths, co-wife, snake, tiger/lion attack from behind and from front). The four K's think only their competition, 'Kaazee', 'Karaal', 'Kaanoongo' and 'Kaasbee' (Muslim preist, miser, land revenue officer and weaver). The four B's are lovers of money, 'Brahman', 'Baniya', 'Bakhshi' and 'Baltan' (meaning not clear)".

Guru Jee went to the Palace. The Sikhs went to their places.

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Jantr

Amritpal Singh Jee has translated this as being the spelling of the Gurmantr, Vaheguroo –please could we expand on this? Is this an indication for visualisation of the Gurmantr or otherwise?

The original words used in the Saakhee are 'Akhron Ka Jorh', which is translated as 'spelling'.

Obviously, according to the Saakhee, it is an indication for visualization of the Gurmantra. Some self-styled 'Sants' (saints) ask their followers to meditate on the spellings of the word 'Waheguru'. The meditation on the spellings is not different to the meditation on any picture. Spellings and pictures belong to 'Trai Gun' (Sato, Rajo, Tamo), thus cause the 'Bandhan' (bond). If we are in 'Bandhan', it means we are not liberated. Thus, we reach on conclusion that visualization of the Gurmantra cannot help to get salvation. To get the salvation, we will have to get rid of 'Trai Gun'; and visualization itself comes under 'Trai Gun'.

Actually, the 'Jantra' (Yantra) is a particular chart, in which they write some words. This chart or diagram is called 'Jantra'. For example, in 'Taara Yantra', they write these words: - 'Treen' (in center), 'Phat' (left hand side), 'Hreen' (right hand side), 'Ain' (above) and 'Tam' (below).

There are some 'Yantra', in which they do write any word. These are just diagrams. For example, 'Shree Yantra' and 'Dataatrai Yantra'.

They keep these 'Yantras' in their houses or shops. Some times they keep it always with them as lockets etc. The spelling of 'Gurmantra' is NOT a 'Jantra' in this term.

Mantr

This is indicated to be Satnaam, a commonly expounded mantr in 3HO circles, known for their modern pseudo tantrism, however within the majority of Sikh circles is usually recited alongside the Mool Mantr or the Beej Mantr (Ek Ongkar –not satnaam as Yogi Bhajan preaches it to be!).What interests me here is that Satnaam is not recited as a singular mantr in the preparation of the Pahul today, and although accounts of its preparation do vary, I am not aware of one which explicitly indicates for the recitation of ‘Satnaam’, so how does this become the mantr in this instance? Is it perhaps not referring to Satnaam as a mantr, but rather ‘the’ satnaam (i.e. Shabd or Gurmantr –in which how does the Jantr aspect work).

The word 'Satnam' is not the 'Mantra' itself. The word 'Satnam' is the adjective of the Mantra 'Waheguru'. We do not recite 'Satnam-Satnam'. Instead, we recite 'Waheguru-Waheguru'.

'Mantra' means 'to discuss' (See the Hindi word 'Mantrna'). In 'Tantra Shaastra', 'Mantra' is a word (or words), which is/are used to please god/goddess or which is/are used to get any worldly thing.

For example, this is the 'Bagla-mukhee Mantra': - "Om Hreen Baglamukhee Savv Dushtaanaam Vaachammukham Stambhay Jeehva Keelay Keelam Buddhinnaashay Hreen Om Svaaha". (Page 135, 'Taantrik Sidhhiyaan' by Dr. Narayan Datt Shreemaalee). (It is clear that the person, who recites the 'Bagla-mukhee Mantra', is a wicked one).

(The Hindu 'Beej Mantra' 'Om' has been used in 'Bagla-mukhee Mantra', even then 'Baglamukhee Mantra' is not sacred mantra, I believe).

The 'Gurmantra' is addressed to the God, not to any god or goddess. We do not recite the 'Gurmantra' to get any worldly thing. (Compare it to 'Tara Mantra').

As far 'Yogi Bhajan' is concerned, I have respect for him, because he preached some Sikh concepts in foreign land. But, his 'Tantra' (White Tantra) is his own idea. It seems that Yogi Bhajan does not preach the traditional concepts of 'Yog' (I mean Patanjli Yoga), and the 'Tantra' (Ten 'Maha-vidya' etc).

Tantr

This is the most interesting, particularly considering the 3 related components and the analogies made with the respective devtas.The Iron Weapon (Sarabloh) is most intriguing (particularly when I refer back to my earlier posts on this matter and the use of Iron and Kali worship), the ties with Yam, clearly indicate, as (Nihang) Ragi Bhai Balbir Singh once mentioned in a Katha, that in drinking the Pahul, a Singh effectively stirs up and drinks death (mauth –supposedly Sanskrit for Khanda? Please verify).

Having 3 components, from a numerological aspect would indicate form (3 being the number creating the basic of forms –the triangle), found in many religious and spiritual traditions (trinities in Juedo Christian and Indian cultures; Father, Son and Holy Ghost; Bhrama, Vishnu and Shiva, Treh Mudra etc), which would make sense here given that the Pahul really gave form to the Khalsa (through Bana and Saroop).

Similarly the association with the devtas Indra and Varun, just like Yam appear to point to mastery over this aspects (i.e. raj/kingdom, strength/flexibility and death), although this is another area I would like to expand upon and discuss with the forum.

The 'Sau Saakhee' compared the 'Khande Kee Pahul' to the 'Tantra'. The 'Rahatnama Bhaayee Daya Singh' also says that the water was given the 'Varun', sweet was given by the 'Indar'. It says that the iron bowl was given the 'Yamraaj' and 'Karad' was given by the 'Kaal Jee'.

The 'Tantra' is very wide subject. Pandit Bhrigu Naath Mishra says, "There are three 'Maarag' (ways) for saadhna and to fulfill the human desire: - 'Tantra', 'Mantra' and 'Yantra'. The direct way for 'Saadhna' and to fulfull desire is 'Tantra'." (Page 9, 'Tantra Dwara Manokaamna Siddhi', third edition).

There are two kinds of 'Tantra': 'Dakshin Marg' (Southern way) and 'Vaam Marg' (Left way). (What is Yogi Bhajan's Tantra? Perhaps 'Pashchim Marg', Western way. A new concept).

The 'Vaam Marg' is considered easy one. The 'Aghoree' sect belongs to 'Vaam Marg'. These are the six motives of any 'Tantra': - Maaran (killing), Mohan (to fascinate), Uchchaatan (indifference), Satambhan (to stun), Dev-sidhi (to please god/goddess) and Vashikaran (to bring under control).

Obviously, to merge into the God is not the motive of any 'Tantra'. It is not possible either. Pandit Bhrigu Naath Mishra clearly says that one cannot get the salvation, God, self-realisation thought the 'Tantra'. (See page 14, 'Tantra Dwara Manokaamna Siddhi', third edition).

Guru Gobind Singh Jee already said in 'Sri Akaal Ustat', "Na Jantra Me, Na Tantra Me, Na Mantra Vas Aavayee". (Stanza 165).

"Jantra Mantra Na Tantra Ja Ko Aad Purakh Apaar". (Stanza 181).

"Jantra Mantra Na Aavayee, Kar Tantra Mantra Na Keen". (Stanza 184).

"Na Jantra Hai, Na Tantra Hai, Na Mantra Ko Ralaayo Hai". (Stanza 177).

Actually, the God Himself is the 'Mantra of the Mantras', 'Jantar of the Jantras' and 'Tantra of the Tantras'. Guru Gobind Singh Jee says in Sri Jaap Sahib, "Namo Mantra Mantrang, Namo Jantra Jantrang, Namo Ist Iste, Namo Tantra Tantrang. 57."

In his book, 'Mantra Saadhna Kaise Karen', Taantrik Bahal describes these things needed in the 'Tantra': - 'Paarad Moti' (a pearl), 'Ganpati' (an idol of god Ganesh), 'Charam' (skin), 'Khappar' (cranial bowl), 'Shivling', 'Rudraaksh', 'Giddarh-singhi' etc.

The 'Iron bowl', 'Khanda' etc., which are used in 'Amrit Sachaar', are compared to these 'Tantrik things', by some people. Perhaps, this topic has not been discussed deeply by any Sikh scholar.

Finally, in the translation by Amritpal Singh Jee, it is mentioned that four things are obtained from Khande-di-Pahul;-

-meditation on the Goddess (Chandi), hence Power/Shakti (from the Savaye, presumably Tav Parshad Savaye? Or Urgandanti?)

-peace from Anand Sahib

-salvation from Jap Ji Sahib

-?????? (the desire for battle???) Please could you clarify exactly what the four things are so we may invetsigate these further.

Finally, I appreciate that to really get into this topic, we will first need to address what Jantr, Mantr and Tantr relate to...please do provide feedback on any of the foregoing!

GUR BAR AKAAAAAAAAAAAAAAAAAAAAAAAAAAAALLLL!!!

I translated 'Chaar Padaarath' as 'four things'. Mostly, these words are translated as 'the four cardinal blessings'.

These are the four 'padaarath': - 'Dharam', 'Arth', 'Kaam' and 'Moksh'.

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  • 4 months later...

The 32nd Saakhee of the 'Sau Saakhee'

Once, the Turks (Muslims) caught a Sikh and took him away with them. They circumcised ('sunnat') him, made him read 'Kalma' (a Muslim prayer). They did what their 'sharaah' (Muslim religious rules) says. They removed his hair. But, his mind was not moved. He started to recite 'Guru Guru'.

They made him eat the food and then freed him. At the time of 'Rahraas' (the Sikh evening-prayer), the Sikh bowed his head in the holy presence of Guru Jee and said, "O King! I am a Sikh. I fell unconscious in the battle. The Turks (Muslims) took me away with them and did what their 'Sharaah' say. Now, what should I do? Protect my 'Dharma' of the 'Sikhi'. Otherwise, I will burn myself on a pyre".

"How did they do their 'Sharaah'", Guru Jee asked.

The Sikh said, "they did my 'sunnat' (circumcised), compelled me to eat the food and cut my hair".

Guru Jee said, "Did you enjoy the company of Muslim woman?"

Sikh said, "No, I was saved by you".

Guru Jee said, "Distribute the 'Karhaah Prashaad' to the Sikhs. You are a pure Sikh. Guru has saved you".

The Hazoori Sikhs asked, "O King! How can one be a Muslim?"

Guru Jee said, "Enemies do the 'Sharaah' by force. No one becomes a Muslim by doing so. O Sikhs! When one does the adultery, (his/her) mind mixes up, only then one becomes a Muslim. The mind is the reason. Forcefully, the belief cannot be destroyed. My Sikh, who enjoys the sexual relations with a Muslim woman, is not my Sikh. If someone repents after having sexual relations with other's woman, he can be forgiven; but he, who has sexual relation with a Muslim woman, will never be forgiven".

The Sikhs said, "The Muslims copulate with Hindu women. If Sikhs get revenge, it is good".

Guru Jee said, "Sikh-brothers! We have to take this 'Panth' to the high position, not to lower position. We have not to imitate the wicked.

I think i know why Guru Ji didnt want the Sikhs to have sexual relations with Women of Islam.

1. If the Women is Married to another man and you are about to have an affair with that women, then thats a sin, because adultey (Sleeping with someone that is already married to another) is not permitted in Sikhism.

2. Women of Islam aint really surpose to marry anyone else but Muslims, this is within their dharama. Im thinking that Guru Ji didnt wanna apress anyone from someones religion, sikhs aint allowed to repress either.

What do you ppl think?

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I think i know why Guru Ji didnt want the Sikhs to have sexual relations with Women of Islam.

1. If the Women is Married to another man and you are about to have an affair with that women, then thats a sin, because adultey (Sleeping with someone that is already married to another) is not permitted in Sikhism.

2. Women of Islam aint really surpose to marry anyone else but Muslims, this is within their dharama. Im thinking that Guru Ji didnt wanna apress anyone from someones religion, sikhs aint allowed to repress either.

What do you ppl think?

Rupz I think you are partially right. My view on this is.

Muslim women have always been used as a means to gain conversion of non-muslim men to Islam. So the issue in this case isn't adultery. It is to counter the Islamic use of Muslim women to seduce non-Muslims to Islam. So being sexually involved with Muslim women would mean conversion to Islam. In an Islamic state governed by sharia law it is impossible for a non-Muslim man to marry a Muslim woman without him having to convert. During Mughal times especially under Akbar these rules were not always rigidly enforced. Only during Aurangzeb's rule did he enforce these rules rigidly. There are instances of Aurangzeb giving orders to his governors that they should find out households were a Muslim woman had married a non-Muslim man and either force the husband to convert to Islam or take the wife away from her husband and give suitable punishment to the husband. So during the time of Guru Gobind Singh a non-Muslim man taking a Muslim woman would be making a conscious decision that could only lead to conversion to Islam.

During the times of Maharaja Ranjit Singh the British writers noticed that most of the prostitutes were Muslim women. This may have also been the case during Mughal times. In a time when most women lived secluded lives within the extended family it is well nigh impossible for adultery to occur. So the type of adultery which may have been envisaged by the sakhi writer was one of a husband or a non married man visiting a prostitute who would almost certainly have been a Muslim.

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Guest Sardar Moderator Singh

Sikh Princess,

Gur Fateh!

Please could you kindly verify with some references the allusions you have made to:-

-Muslim women always having been used as a means to gain conversion of non-muslim men to Islam.

-The instances where Aurangzeb gave orders to his governors that they should find out households were a Muslim woman had married a non-Muslim man and either force the husband to convert to Islam or take the wife away from her husband and give suitable punishment to the husband.

I have tried to understand your line of thought with the commentary your have provided, however for the benefit of me and others perhaps, who wish to look into this matter further, please could you supply some sources or references to back-up, what presently can best be described as, your hypothesis on the matter.

Thanking you in advance,

SMS

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