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105-452: Rehat derives from the Punjabi word rahiṇā (to live, to remain) and means "mode of living". Maryādā derives from a Sanskrit compound word composed of marya (limit, boundary, mark) and ādā (to give to oneself, to accept, to undertake), meaning bounds or limits of morality and propriety, rule, or custom. Before the passing of the 10th Sikh Guru, Guru Gobind Singh , in 1708, he transferred

210-491: A Dharamyudh (war in defence of righteousness), something that is fought as a last resort, neither out of a wish for revenge nor for greed nor for any destructive goals. To the Guru, one must be prepared to die to stop tyranny, end persecution, and to defend one's own religious values. He led fourteen wars with these objectives, but never took captives nor damaged anyone's place of worship. Guru Gobind Singh fought 21 battles against

315-605: A Mughal army commander and the Nawab of Sirhind , against whose army the Guru had fought several wars, commissioned two Afghans, Jamshed Khan, and Wasil Beg, to follow the Guru's army as it moved for the meeting with Bahadur Shah, and then assassinate the Guru. The two secretly pursued the Guru whose troops were in the Deccan area of India, and entered the camp when the Sikhs had been stationed near river Godavari for months. They gained access to

420-558: A Sikh should live humbly and with love in an extended family group encouraging Gurmat principles and offering moral support within this extended structure. A Sikh should undertake free voluntary service ( seva ) within the community at Gurdwaras, community projects, hospitals, old peoples homes, nurseries, etc. At every opportunity, a Sikh ought to dedicate their free time to voluntary community work, and devote at least 10% of their wealth in time or money to support community projects. This also includes positively supporting weaker members within

525-424: A ban on sexual contact with Muslim women, and a proscription on all intoxicants. Furthermore, an early rahit-nama asserted that karah parsad, whilst to be distributed to everyone irrespective of their religious background, was not to be consumed by a Sikh in the company of a Mughal. William Hewat McLeod writes that these injunctions were a reflection of a period of extended warfare between the Sikhs and Muslims during

630-593: A celebration of the feminine in the form of goddess Durga , fables dealing with sexuality , an autobiography, secular stories from the Puranas and the Mahabharata , letters to others such as the Mughal emperor , as well as reverential discussion of warriors and theology. In his writings Guru Gobind Singh uses a variety of pen names such as Shyam, Raam, Kaal, Gobind Das, Gobind Singh, Nanak, and Shah Gobind. According to

735-547: A century after the death of Gobind Singh evolved from relying entirely on court histories of the Mughals which disparage the Guru, to including stories from the Sikh gurbilas text that praise the Guru. The Mughal accounts suggest that the Muslim commanders viewed the Sikh panth as one divided into sects with different loyalties. As a result of the violent hostility between the Sikhs and

840-616: A large Mughal army. In the ensuing battle, Guru's elder sons, also called the 'Vaade Sahibzaade' fought bravely, but the Mughal army was much larger and well equipped. While the Guru was taken to a safe place, his elder sons, Sahibzada Ajit Singh aged 17, and Jujhar Singh aged 13 were killed in the Battle of Chamkaur in December 1704 against the Mughal army. Gobind Singh's mother Mata Gujri and his two younger sons got separated from him after escaping

945-566: A letter which the Sikh tradition considers important towards the end of the 19th century. The Guru's letter was stern yet conciliatory to Aurangzeb. He indicted the Mughal Emperor and his commanders in spiritual terms, and accused them of a lack of morality both in governance and in the conduct of war. The letter predicted that the Mughal Empire would soon end, because it persecutes, and is full of abuse, falsehood, and immorality. The letter

1050-432: A safe passage if they converted to Islam, which they refused; and subsequently, Wazir Khan ordered them to be bricked alive in the wall. Gujri fainted on hearing about her grandsons' death and died shortly thereafter. His adopted son Zorawar Singh Palit whose real name is unknown died in 1708 near Chittorgarh Fort in a skirmish with local soldiers. According to Sainapati, Zorawar Singh Palit had managed to escape in

1155-600: A single rhyming couplet, known as a Dohra , of the tenth Guru, titled Dohra Mahalla Dasvan (10), near the end of the scripture on page 1429 is the work of Guru Gobind Singh. The composition in-question is as follows: History of Dasam Granth#Bansavalinama Dasan Patshahian Ka#C Kesar Singh Chibbar The history of the Dasam Granth is related to the time of creation and compilation of various writings by Guru Gobind Singh in form of small booklets, some of which are Sikh prayers. The first combined-codex manuscripts of

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1260-674: A subcommittee with the task of producing a draft Code of Conduct. The subcommittee at the time consisted of 29 high-profile Sikhs, listed by name in the Introduction to the Sikh Rehat Maryada. A preliminary draft was circulated to Sikhs in April 1931, for comment. The subcommittee met on the 4th and 5 October 1931, then on the 3rd and 31 January 1932, at the Akal Takht in Amritsar . During this time

1365-409: A succession struggle began between his sons who attacked each other. Guru Gobind Singh supported Bahadur Shah I in the Battle of Jajau by sending 200–300 Sikhs under Bhai Dharam Singh and later joining the battle themselves. According to Sikh sources it was Guru Gobind Singh who killed Azam Shah . The official successor Bahadur Shah invited Guru Gobind Singh with his army to meet him in person in

1470-539: A title on each of them. As per internal references, the scripture comprises the following major booklets: According to early Sikh historical resources, the scripture was not named as Dasam Granth and each composition within this scripture are named separately by various authors like: Later, In Bansavali Nama Patshahi 10, Kesar Singh Chibber named this granth as Chota Granth (The Small Granth). In 1812, JB Malcolm called this scripture as Dasvein padhshsh da granth (The Scripture of 10th Ruler). Later, Khalsa accepted

1575-519: A universal belief that the Khalsa was the principal sovereign not just of India, but the entire world, was accorded among them, and that many of the earliest rahit-namas violated certain Sikh precepts in the Guru Granth Sahib- including observation of caste status. He also notes that the eighteenth and nineteenth century Sikh manuscripts proclaimed Guru Gobind Singh to be the avatar of Vishnu and four of

1680-627: Is Seven days after the New Moon Day in the Lunar Month of Poh (also called Poh Sudi 7 ਪੰਜਾਬੀ- ਪੋਹ ਸੁਦੀ ੭). His birth name was Gobind Das and a shrine named Takht Sri Patna Harimandar Sahib marks the site of the house where he was born and spent the first four years of his life. In 1670, his family returned to Punjab, and in March 1672, they moved to Chakk Nanaki in the Himalayan foothills of north India, called

1785-567: Is a historical piece of information about lives of Sikh Gurus written by Bhatt Sarup Singh Kaushish completed in 1790 AD at Bhadson and it is mostly referred book as it contains dates and events are sketchy and brief. This book does not mention about compilation of Dasam Granth but it does refer to writings inside Dasam Granth which includes Bachitar Natak written at Anandpur , Krishna Avtar wrote at Paunta Sahib. The book mentioned various lines from 33 Sawaiyey, Shastarnam Mala and terminology used in Dasam Granth. Manuscripts Many manuscripts of

1890-478: Is claimed to have been written by Bhai Mani Singh to Mata Sundari in 1716, after 8 years of demise of Guru Gobind Singh. This manuscript provides evidence of existence of 303 Charitars, Shastar Nam Mala and Krishna Avtar compositions. Among critics Gyani Harnam Singh Balabh believes that only 303 Charitars were written by Guru Gobind Singh among 404 Charitars in Charitropakhyan. The authenticity of this letter

1995-510: Is left to bleed before being slaughtered), fornication and adultery were forbidden. The Khalsas also agreed to never interact with those who followed rivals or their successors. The co-initiation of men and women from different castes into the ranks of Khalsa also institutionalized the principle of equality in Sikhism regardless of one's caste or gender. Gobind Singh's significance to the Sikh tradition has been very important, as he institutionalized

2100-468: Is living insect of excreta and will lose this birth. This Rehitnama is the most elaborate statement of rules of conduct for the Sikhs which is traditionally ascribed to Bhai Chaupa Singh Chhibbar concluded AD 1702–1706. This rehitnama states various lines from different Banis of Dasam Granth. This historical book was completed by Senapati, The court poet of Guru Gobind Singh, after his demise in 1711. The source does not mention about Dasam Granth as Granth

2205-406: Is necessary for a Sikh to visit Gurdwaras , the places where the Sikhs congregate for worship and prayer. On joining the holy congregation, Sikhs should take part and obtain benefit from the joint study of the holy scriptures. No one is to be barred from entering a Gurdwara, no matter in which country, religion, or caste he/she belongs to. The Gurdwara is open to all for the Guru's darshan (seeing

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2310-512: Is questionable and has been suggested as being forged by many scholars. This manuscript was finished sometime in the first quarter of the eighteenth century(around 1741) by Seva Das, an Udasi . This book mentioned two shabads of Rama Avtar and from 33 Swaiyey. It also mentioned that Guru Gobind Singh had written Zafarnamah and stories in Hikaaitaan during his lifetime. This serves as evidence of existence of these hymns and composition during

2415-510: Is spiritually rooted in Gobind Singh's beliefs about justice and dignity without fear. Guru Gobind Singh's four sons, also referred to as Chaar Sahibzaade (the four princes), were killed during his lifetime – the elder two in a battle with Mughals , and the younger two executed by the Mughal governor of Sirhind . The Guru and his two elder sons had escaped the siege of Anandpur in December 1704 and reached Chamkaur , but they were pursued by

2520-544: Is the Khalsa and the Khalsa is the Guru. The seat has been given to Sri Sahib Mata Devi . Love each other and expand the community. Follow the words of the Granth. The Sikh that follows Sikhi shall be with the Guru. Follow the conduct of the Guru. Always remain with Waheguru ." While it is generally believed that Guru Gobind Singh did not add any of his own compositions to the Guru Granth Sahib , there are some who argue that

2625-466: Is the non-stop reading of the Guru Granth Sahib carried on during difficult times or during occasions of joy and celebration. The reading takes approximately forty eight hours of continuous and uninterrupted reading by a relay of skilled Gurbani readers. The reading must be done in a clear voice and with correct and full pronunciation. Reading the Gurbani too fast, so that the person listening in cannot follow

2730-554: Is to arise in the early hours and recite Nitnem , a collection of Gurbani to be read in the morning (Five Banis ), evening ( Rehras ), and night ( Kirtan Sohila ), followed each time with the Ardas prayer. The Ardas signifies that the Sikh need only seek the support of the Almighty Lord before beginning any new task or venture. A Sikh must also follow the principle of Kirat Karni , thereby leading their life in accordance with

2835-481: Is to practice and promote complete equality between the genders, castes, races, religions, etc. Apart from their spouse, a Sikh must treat all people as their kin; treat all females as daughters, sisters, or mothers, and males as sons, brothers, or fathers, depending on their age. The Sikh is to meditate on God's Name ( Naam Japna or Naam Simran ) and recite the holy scriptures. This includes remembering God at all times and reciting his name whenever possible. The Sikh

2940-502: The Chandi di Var in Punjabi language – a legendary war between the good and the evil, where the good stands up against injustice and tyranny, as described in the ancient Sanskrit text Markandeya Purana . He stayed in Paonta, near the banks of river Yamuna , until 1685. Guru Gobind Singh had three wives: The life example and leadership of Gobind Singh have been of historical importance to

3045-425: The Guru Granth Sahib ) as one last test to find the next Guru, after his father's martyrdom he was made the tenth Sikh Guru on Vaisakhi on 29 March 1676. The education of Gobind Singh continued after he became the 10th Guru, both in reading and writing as well as martial arts such as horse riding and archery. The Guru learned Farsi in a year and at the age of 6 started training in martial arts. In 1684, he wrote

3150-559: The Mughal Empire and the kings of Siwalik Hills . After the creation of the Khalsa the Hill Rajas, who had previously lost in battle to Guru Gobind Singh, sent a petition to Delhi requesting they act immediately and join them in battle against the Guru.l The Muslim historians of the Mughal court wrote about Guru Gobind Singh as well as the geopolitics of the times he lived in, and these official Persian accounts were readily available and

3255-467: The SGPC addresses key issues such as the definition of a Sikh, personal and communal obligations such as meditation and volunteer service, rules for gurdwara services to include appropriate music and festivals, and the conduct of assorted Sikh ceremonies. A Sikh is defined as any person, male or female, who faithfully: There are two aspects to a Sikh living: first is the adherence to a personal discipline and

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3360-620: The Sikh warrior community called Khalsa in 1699 and introducing the Five Ks , the five articles of faith that Khalsa Sikhs wear at all times. Guru Gobind Singh is credited with the Dasam Granth whose hymns are a sacred part of Sikh prayers and Khalsa rituals. He is also credited as the one who finalized and enshrined the Guru Granth Sahib as Sikhism's primary holy religious scripture and

3465-455: The Adi Granth, thus founding the khande ka pahul (baptization ceremony) of a Khalsa – a warrior community. The Guru also gave them a new surname " Singh " (lion). After the first five Khalsa had been baptized, the Guru asked the five to baptize him as a Khalsa. This made the Guru the sixth Khalsa, and his name changed from Guru Gobind Das to Guru Gobind Singh. This initiation ceremony replaced

3570-508: The Anandpur Hazuri Bir, written by Bhai Mani Singh ) is said to have been written by Guru Gobind Singh himself, as evidenced by the distinct calligraphy . The bir (copy of the scripture) is commonly mistaken as a Dasam Granth manuscript, but is in fact an Adi Granth manuscript. There are at least 4 manuscripts of the Dasam Granth from the late 1690s. This booklet contains short poem having 38 couplets written by Bhai Prehlad Singh in

3675-585: The Bansavlinama, written in 1755 by Kesar Singh Chibbar, Sikhs requested that Gobind Singh merge Dasam Granth with the Guru Granth Sahib. Gobind Singh responded to the request by saying, "This is the Adi Guru Granth; The root book. That one (Dasam Granth) is only for my diversion. Let this be kept in the mind and let the two stay separate." The Dasam Granth has a significant role in the initiation and

3780-511: The Battle of Chamkaur and later met the Guru in Rajputana after which he got in a minor scuffle at Chittorgarh and died. According to Sikh historians, Guru Gobind Singh took the harsh news about the execution of his sons, Fateh Singh and Zorawar Singh, with stoic calm, and wrote "What use is it to put out a few sparks when you raise a mighty flame instead?". Aurangzeb died in 1707, and immediately

3885-533: The Dasam Granth came into being in the 1700s. This includes but is not limited to: Among several valuable works John Malcolm completed Sketch of Sikhs in 1812 and mentioned about Dasam Granth which converted many to Sikhism to fight against tyranny. Following is a quote from his book: Guru Govind Singh, in the Vichitra Natac, a work written by himself, and inserted in the Dasani Padshah ka Granth, traces

3990-713: The Dasam Granth were created during the Guru period. It is also said that after 1708, the Dasam Granth was allegedly compiled by Mani Singh Khalsa , contributed by other Khalsa armymen under direct instructions of Mata Sundari and this volume is recognized as Sri Dasam Granth Sahib (according to a letter attributed to Mani Singh). The present day Dasam Granth includes Jaap Sahib , Akal Ustat , Bachitar Natak , Chandi Charitar Ukati Bilas , Chandi Charitar II , Chandi di Var , Gyan Prabodh, Chaubis Avtar , Rudra Avtar , 33 Sawaiye , Khalsa Mahima , Shashtar Nam Mala Purana, Ath Pakh-yaan Charitar Likh-yatay and Zafarnamah . Some argue that Guru Gobind Singh did not compile

4095-419: The Deccan region of India for reconciliation. Guru Gobind Singh hoped to get Anandpur, his former stronghold back, and remained close to the imperial camp for nearly a year. His appeals for the restoration of his lands turned out to be ineffectual however as Bahadur Shah went on postponing any restoration to the status quo ante as he was not willing to offend either the Guru or the hill rajas. Wazir Khan ,

4200-628: The Gurdwara, serving water and food ( Langar ) to or fanning the congregation, offering provisions or preparing food and doing other 'house keeping' duties. Guru ka Langar ('Guru's free food') is a very important part of Sikhism. When Langar is being served or when sangat is being sat down “ Sat-Naam Waheguru " must be chanted. The main philosophy behind the langar is two-fold: to provide training to engage in seva and an opportunity to serve people from all walks of life; and to help banish all distinctions between high and low castes. In their personal life,

4305-551: The Guru Panth is rarely evoked, being overshadowed by the more popular Guru Granth . Piara Singh Padam in his Sri Guru Gobind Singh Ji de Darbari Ratan highlights that Guru Gobind Singh gave as much regard to the pen as to the sword. Guru Gobind Singh is credited in the Sikh tradition with finalizing the Kartarpur Pothi (manuscript) of the Guru Granth Sahib – the primary scripture of Sikhism. The final version did not accept

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4410-420: The Guru and Jamshed Khan stabbed him two times resulting in a fatal wound at Nanded . Some scholars state that the assassin who killed Guru Gobind Singh may not have been sent by Wazir Khan, but was instead sent by the Mughal army that was staying nearby. According to Senapati's Sri Gur Sobha , an early 18th-century writer, the fatal wounds of the Guru was one below his heart. The Guru fought back and killed

4515-471: The Guru and his remaining soldiers moved and stayed in different spots including hidden in places such as the Machhiwara jungle of southern Panjab. Some of the various spots in north, west, and central India where the Guru lived after 1705, include Hehar with Kirpal Das (maternal uncle), Manuke, Mehdiana, Chakkar, Takhtupura, and Madhe and Dina ( Malwa region). He stayed with relatives or trusted Sikhs such as

4620-544: The Guru family as Ram Rai was excluded from Guru Har Rai because of his dishonest behavior Following are early Sikh references of historical books and manuscripts mentioning different compositions and poetry from Dasam Granth: Sri Gur Katha is work of Bhai Jiwan Singh , composed in the last decade of the seventeenth century, does not mention about Dasam Granth but does mention Chopai (Charitar 404), Savaiyey (Akal Ustat) and Jaap Sahib recitation during creation of Khalsa Panth. The Anandpur Marco Bir (Not to be confused with

4725-413: The Guru's teachings. This includes engaging in an honest profession, work, or course of study, as well as promoting the family way of life giving time to children in an active way so as to ensure their proper awareness of the Sikh way of life. Sikhs engage in personal and communal meditation, Kirtan and the study of the holy Scriptures. Meditating and understanding of the Guru Granth Sahib is important to

4830-569: The Gurus. In the communal life, the Sikh has a duty to actively contribute to the community outside the family unit. A Sikh should undertake free voluntary service ( seva ) within the community at Gurdwaras, community projects, hospitals, old peoples homes, nurseries, etc. At every opportunity, a Sikh ought to dedicate their free time to voluntary community work, and devote at least 10% of their wealth in time or money to support community projects. This also includes positively supporting weaker members within

4935-581: The Guruship and authority to the Sikh Holy Scripture, Guru Granth Sahib , and the body of initiated Sikhs, called the Khalsa Panth . Before his death, Guru Gobind Singh provided what is known as 52 Hukams and instructed his followers to formalize them by writing Rehat Namas. The 52 Hukams are a set of 52 rules on proper conduct. As per Dr. William Hewat McLeod , these set of rules were transcribed into

5040-452: The Khalsa, resisted the ongoing persecution by the Mughal Empire, and continued the defence of dharma, by which he meant True Religion, against the assault of Aurangzeb. He introduced ideas that indirectly challenged the discriminatory taxes imposed by the Mughal authorities. For example, Aurangzeb had imposed taxes on non-Muslims that were collected from the Sikhs as well, the jizya (poll tax on non-Muslims), pilgrim tax, and Bhaddar tax –

5145-587: The Mughal armies, Guru Gobind Singh ordered the social segregation between the Khalsa and the Muslims, the sentiments of which are reiterated in the contemporary and posthumous rahit-namas. To a lesser extent, injunctions were also made prohibiting the partake in certain Hindu rituals and beliefs as well as against schismatic Sikh factions opposed to the orthodox Khalsa community. After the Second Battle of Anandpur in 1704,

5250-409: The Mughal siege of Anandpur in December 1704; and were later arrested by the forces of Wazir Khan , the Mughal governor of Sirhind. The younger pair, called the 'Chotte Sahibzaade', along with their grandmother were imprisoned in an Open Tower (Thanda Burj), in chilling winter days. Around 26 and 27 December 1704, the younger sons, Sahibzada Fateh Singh aged 6 and Zorawar Singh aged 9, were offered

5355-487: The Rehatnamas by Sikh scholars Bhai Nand Lal , Bhai Dessa Singh, son of Bhai Mani Singh , Bhai Chaupa Singh , Bhai Daya Singh and Bhai Prahlad Singh . However, for the next almost 100 years, persecution at the hands of Mughal rulers put the affairs of Sikh faith into disarray. The control of Sikh Gurdwaras and affairs fell into the hands of Udasis and Nirmala Sikh, who had embraced vedic philosophy. According to scholars of

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5460-513: The SGPC Secretary recommending a special session of the Committee be convened to consider the final draft and approve it for acceptance. The SGPC arranged a conclave of Sikhs on 30 December, where 170 individuals attended and debated the draft. Only nine attendees were members of the original sub-committee, and the conclave ultimately failed to reach an agreement. The SGPC then received comments on

5565-577: The SPGC's Advisory Committee on Religious Matters recommended some changes to be made to the Code. The Advisory Committee consisted of eight individuals as listed in the Preface to the Sikh Rehat Maryada. The SGPC accepted the recommendations at their meeting on 3 February 1945. Since then, several minor updates have been made to clarify content, but no significant review has been undertaken. The Sikh Rehat Maryada ordained by

5670-407: The Sikh faith of its contemporary plurality, multiplicity and diversity to a single solidarity identity centered around the Khalsa and to inculcate firm religious boundaries within the community through various methods including purging content they deemed offensive and non Sikh in the early rahit-namas and the permuting of Sikh history towards a certain trajectory. Many Sikhs today assert that during

5775-410: The Sikhs to congregate at Anandpur on Vaisakhi (the annual spring harvest festival ). According to the Sikh tradition, he asked for a volunteer. One came forward, whom he took inside a tent. The Guru returned to the crowd alone, with a bloody sword. He asked for another volunteer, and repeated the same process of returning from the tent without anyone and with a bloodied sword four more times. After

5880-576: The Sikhs. He institutionalized the Khalsa (literally, Pure Ones), who played the key role in protecting the Sikhs long after his death, such as during the nine invasions of Panjab and the attacks by Ahmad Shah Abdali from Afghanistan between 1747 and 1769. While his birth name is commonly acknowledged as being "Gobind Rai", J.S Grewal and W.H McLeod, among other scholars, point out that hukamnamas and documents issued by his father, Guru Tegh Bahadur, mention him as "Gobind Das". According to McLeod, "Gobind Rai"

5985-511: The Sivalik range, where he was schooled. Tegh Bahadur was petitioned by Kashmiri Pandits in 1675 for protection from the fanatic persecution by Iftikar Khan, the Mughal governor of Kashmir under Mughal Emperor Aurangzeb . Tegh Bahadur considered a peaceful resolution by meeting Aurangzeb, but was cautioned by his advisors that his life may be at risk. The young Gobind Das – to be known as Gobind Singh after 1699 – advised his father that no one

6090-460: The assassin, while the assassin's companion was killed by the Sikh guards as he tried to escape. The Guru died of his wounds a few days later on 7 October 1708. His death fuelled a long and bitter war of the Sikhs with the Mughals. According to the Bansavalinama by Kesar Singh Chibber written in 1768, the Guru's last words were, "The Granth is the Guru and it will bring you to Akal . The Guru

6195-531: The basis of colonial era English-language description of Sikh history. According to Dhavan, the Persian texts that were composed by Mughal court historians during the lifetime of Gobind Singh were hostile to him but presented the Mughal perspective. They believed that the religious Guru tradition of Sikhs had been corrupted by him, through the creation of a military order willing to resist the imperial army . Dhavan writes that some Persian writers who wrote decades or

6300-766: The book himself, and the historic authenticity of some of the later additions to the Dasam Granth (apocrypha) is questioned by scholars. There is a prevalent view that the Dasam Granth was written by Nirmala scholars or Hindu Pundits or Saktas scholars, possibly under the patronage of the British, and was an attempt to hinduize Sikhism. According to them, some of the compositions included in Dasam Granth (such as Charitropakhyan ) are out of tune with other Sikh scriptures, and must have been composed by other poets. The Ram Raiyas of Payal were first recorded critic in Sikh history who attacked on Ragi Bulaki Singh for reading hymns of Dasam Granth. Ram Raiyas as considered as enemies of

6405-449: The charan pahul ritual practiced by the previous gurus, in which an initiate would drink the water either the Guru or a masand of the guru had dipped their right toe in. Gobind Singh initiated the Five K's tradition of the Khalsa, He also announced a code of discipline for Khalsa warriors. Tobacco, eating 'halal' meat (a way of slaughtering in which the animal's throat is slit open and it

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6510-615: The code of conduct of the Sikhs at the time for the Namdhari sect of Sikhism. As per Dr. McLeod (1987), several books were published during this period that attempted to provide a renaissance to the faith. Budh Singh published Khalsa Dharm Shatak in 1876, Kahn Singh Nabha wrote Raj Dharm (1884), Ham Hindu Nahin (1898) and Mahan Kosh (1930), Gurmat Sudhakar (1898 Hindi, 1901 Punjabi). In 1915, Chief Khalsa Diwan published Gurmat Parkash Bhag Sanskar while Teja Singh Bhasaur published Khalsa Rahit Parkash in 1911 and Bhai Jodh Singh 's Gurmati Niranay

6615-408: The community and promote Gurmat principles. Importance is given to inter-faith dialogue, support for the poor and weak, better community understanding and co-operation. Seva (voluntary service) is an important prominent part of the Sikh religion and all Sikhs must get involved in this communal service whenever an opportunity arises. This in its simple forms can be: sweeping and washing the floors of

6720-628: The community. Following the teachings of the Sri Guru Granth Sahib , the Sikh is commanded by the Gurus to lead a disciplined life and to not blindly follow rituals and superstitions that bring no spiritual or material benefit to the person or community. A Sikh must not eat meat that has been slaughtered in a ritualistic way ( Kutha meat ) and refrain from using all forms of intoxicants ; hence, alcohol and tobacco are strictly prohibited. Sikhs must also refrain from rituals, superstitions and other anti-Sikh behavior such as gambling, etc. The Sikh

6825-412: The community. Time needs to be given to the greater Sikh community and the even wider world community. It is the duty of the Sikh to hold a continuous dialogue with all members of the larger community, to treat them as equals, and respect their religions and their customs. Sikhism offers strong support for a healthy community life and a Sikh must undertake to support all worthy projects which would benefit

6930-421: The compositions of Dasam Granth. Though, this book does not cover events happened after the demise of Guru in much detail. This book confirms writing of Chobis Avtar, Jaap Sahib and Akal Ustat at Paonta, Bachitar Natak, Chandi di Var. It mentioned that Hikaaitaan was embedded at end of Zafarnama by Guru Gobind Singh and sent it to Aurangzeb. Bansavalinama Dasan Patshahian Ka, Kesar Singh Chibbar Bansvalinama

7035-414: The congregation, perform kirtan (spiritual hymn singing) in a congregation and only hymns ( shabad ) from the holy scriptural compositions in traditional musical measures should be sung. Only shabads from Guru Granth Sahib Ji Gurbani and the compositions of Bhai Gurdas and Bhai Nand Lal , may be performed. It is improper to sing kirtan to rhythmic folk tunes or popular film tunes. An Akhand Paath

7140-511: The contents, is discouraged and is considered as disrespect for the Scriptures and the congregation ( sangat ). A Sadharan Paath is a non-continuous reading of the Guru Granth Sahib and one can take from seven days to many months to complete the full reading of the 1430 Anga of the text. The important Sikh festivals that are celebrated include Gurpurbs , in celebration of the birthday and other important anniversaries ( martyrdom , etc.) from

7245-469: The daily life of devout Khalsa Sikhs. Parts of its compositions such as the Jaap Sahib , Tav-Prasad Savaiye and Benti Chaupai are the daily prayers ( Nitnem ) and sacred liturgical verses used in the initiation of Khalsa Sikhs. When all other means have failed, It is but lawful to take to the sword. – Guru Gobind Singh, Zafarnamah The period following the execution of Guru Tegh Bahadur –

7350-400: The declaration of a Vaishnava savior in relation the triumph of the community." Louis Fenech (2003) notes that the eighteenth century Sikh literature consisting of the rahit-namas and gur-bilas genres impart hostile attitudes towards Muslims and Islam and mention that Muslims were desirous of converting all Indians. He also noted that while the eighteenth century rahits disagreed on many points,

7455-888: The descent of the Kshatriya tribe of Sondhi, to which he belongs, from a race of Hindu head, and throw it into the fire, he would be resuscitated to the enjoyment of the greatest glory. The Guru excused himself from trying this experiment, declaring that he was content that his descendants should enjoy the fruits of that tree which he had planted. Shaheed Bilas Bhai Mani Singh is a historical account of Bhai Mani Singh completed by Poet Seva Singh before 1846. He mentioned about writing of Krishna Avtar at Punta Sahib shown here under: ਬਾਵਨ ਕਵੀ ਗੁਰੂ ਢਿਗ ਰਹੈ। ਮਨਿਆ ਉਨ ਮਹਿ ਗੁਨੀਆ ਅਹੈ। ਸ੍ਰੀ ਮੁਖ ਤੋਂ ਕਲਗੀਧਰ ਆਪੈ। ਬੀਰ ਰਸ ਕੀ ਕਥਾ ਅਲਾਪੈ। ਕ੍ਰਿਸ਼ਨ ਚਰਿਤਰ ਮਧ ਹੈ ਜਾਨੋ। ਖੜਗ ਸਿੰਘ ਕਾ ਯੁਧ ਪਛਾਨੋ। ਜਿਸ ਤੇ ਸੁਨਤ ਕਾਇਰਤਾ ਭਾਗੈ।ਧਰਮ ਜੁਧ ਮਹਿ ਹੋਈ ਅਨੁਰਾਗੇ। (ਚੋਪਈ 47, ਸ਼ਹੀਦ ਬਿਲਾਸ ਕਵੀ ਸੇਵਾ ਸਿੰਘ) Guru Gobind Singh wrote various booklets and had

7560-436: The development of a Sikh. One should not only study Gurmukhi and be able to read Gurbani but also understand the meaning of the text. Translations and other material may be used to assist the Sikh. The Sikh should revert to the Guru Granth Sahib for the all spiritual guidance in one's life. It is believed that a Sikh is more easily and deeply affected by Gurbani when engaged in congregational gatherings. For this reason, it

7665-413: The development of a strong family life; the other is the involvement in communal life and to ensure community well-being and infra-structure for support of the weak within the community local and globally. This is the practical aspect of the three pillars of Sikhism promoted by Guru Nanak called Vand Chhako ('share what you eat [or have]'). A Sikh is always to live and promote the tenets stipulated by

7770-514: The draft from a subcommittee of 50 individuals and 21 Panthic Associations (including international organisations), all of whom are listed in the Introduction to the Sikh Rehat Maryada. After nearly three years, on 1 August 1936, the broader subcommittee approved the draft, and the general body of the SGPC ratified it on 12 October 1936. Thereafter, the Rehat was implemented. At their meeting on 7 January 1945

7875-618: The early 1800s, many Brahmanical and other Hindu influences came into the writings of Sikhs, which led to a "corruption" of the rehitnamahs. In 1925, the Sikh Gurdwaras Act was made in Punjab, legislating the establishment of the Shiromani Gurdwara Parbandhak Committee (SGPC), an elected body of Sikhs, for the purpose of administering Gurdwaras . A general meeting of the SGPC was held on 15 March 1927 to establish

7980-410: The early 18th century and its spread among scholars and common people of that period. The source does not mention about Dasam Granth as it contains events of Guru's lifetime but it evident existence of 4 compositions in the early 18th century. This book mentioned about serve as evidence to Guruship to Guru Granth Sahib , written in 1751 after 43 years of Guru Gobind Singh demise also mentioned most of

8085-443: The early 18th century, whose hymn, Sab Sikhan ko Hukam hai Guru Maneyo Granth , is heavily quoted among Sikhs . This Rahitnama mentioned first composition of Dasam Granth i.e. Jaap Sahib, a Sikh liturgy. Following is a quote from the same: ਬਿਨਾ 'ਜਪੁ' 'ਜਾਪੁ' ਜਪੇ, ਜੋ ਜੇਵਹਿ ਪਰਸਾਦਿ || One who is spending life(doing religious activities) without Understanding of Japuji Sahib and Jaap Sahib, ਸੋ ਬਿਸਟਾ ਕਾ ਕਿਰਮ ਹੂਇ, ਜਨਮ ਗਵਾਵੈ ਬਾਦ || he

8190-620: The eternal Guru . He also established the concept of Guru Panth as his spiritual successor, however this manner of guruship is seldom evoked today. Gobind Singh was the only son of Guru Tegh Bahadur , the ninth Sikh guru , and Mata Gujri . He was born into the Sodhi clan of the Punjabi Khatri community. He was born in Patna , Bihar on 22 December 1666 while his father was visiting Bengal and Assam . According to Desi Calender, his birth date

8295-488: The evolving Sikh orthodoxy associated with the Singh Sahba reform movement. W.H McLeod further comments that while Guru Gobind's utterance of the rahit does not oppose nor is it inconsistent with the traditional version used today, it is suggested that he announced a considerably simpler one. Only a portion of the current Rahit dates to the time of Guru Gobind Singh, and it evolved according to the conditions and circumstances of

8400-537: The extraneous hymns in other versions, and included the compositions of his father Guru Tegh Bahadur. Gobind Singh also declared this text to be the eternal Guru for Sikhs. Gobind Singh is also credited with the Dasam Granth . It is a controversial religious text considered to be the second scripture by some Sikhs, and of disputed authority to other Sikhs. The standard edition of the text contains 1,428 pages with 17,293 verses in 18 sections. The Dasam Granth includes hymns, mythological tales from Hindu texts ,

8505-478: The father of Guru Gobind Singh, was a period where the Mughal Empire under Aurangzeb was an increasingly hostile enemy of the Sikh people. The Sikh resisted, led by Gobind Singh, and the Muslim-Sikh conflicts peaked during this period. Both Mughal administration and Aurangzeb's army had an active interest in Gobind Singh. Aurangzeb issued an order to exterminate Gobind Singh and his family. Gobind Singh believed in

8610-521: The favored term thereafter became Khalsa. Additionally, prior to the Khalsa, the Sikh congregations across India had a system of Masands appointed by the Sikh Gurus. The Masands led the local Sikh communities, local temples, and collected wealth and donations for the Sikh cause. Gobind Singh concluded that the Masands system had become corrupt, he abolished them and introduced a more centralized system with

8715-510: The fifth volunteer went with him into the tent, the Guru returned with all five volunteers, all safe. He called them the Panj Pyare and the first Khalsa in the Sikh tradition. Gobind Singh then mixed water and sugar into an iron bowl, stirring it with a double-edged sword to prepare what he called Amrit ("nectar"). He then administered this to the Panj Pyare , accompanied with recitations from

8820-550: The five Panj Pyare as the incarnations of a Hindu demigod ( Lava ) and three Hindu bhakts (the exception being Himmat Singh- considered an incarnation of a hunter). He adds that the Tat Khalsa expunged the Hindu elements of the Panj Pyare tradition within these manuscripts. The Tat Khalsa's origins are said to be influenced by contemporary nineteenth century European understanding of religion and modernity; their objective became to reduce

8925-573: The help of Khalsa that was under his direct supervision. These developments created two groups of Sikhs, those who initiated as Khalsa, and others who remained Sikhs but did not undertake the initiation. The Khalsa Sikhs saw themselves as a separate religious entity, while the Nanakpanthi Sikhs retained their different perspective. The Khalsa warrior community tradition started by Guru Gobind Singh has contributed to modern scholarly debate on pluralism within Sikhism. His tradition has survived into

9030-401: The holy Guru) and Langar. However the person must not have on his/her person anything, such as tobacco or other intoxicants, which are tabooed by the Sikh religion. Shoes must be removed, one's head must be covered, and respectful clothing is a must. During service ( seva ) in a Gurdwara and while congregational sessions are in session, only one activity should be done at a time in one hall in

9135-463: The last being a tax to be paid by anyone following the Hindu ritual of shaving the head after the death of a loved one and cremation. Guru Gobind Singh declared that Khalsa does not need to continue this practice, because Bhaddar is not dharam , but a bharam (illusion). Not shaving the head also meant not having to pay the taxes by Sikhs who lived in Delhi and other parts of the Mughal Empire. However,

9240-425: The lives of the Gurus; and Vaisakhi , celebration of the first Amrit Sanchar and Harvest festival. Along with other rites and conventions, Sikh ceremonies include: Sikh Rehat Maryada is based on earlier codes ( Rehat nama ), including: Guru Gobind Singh Battles Guru Gobind Singh ( Punjabi pronunciation: [gʊɾuː goːbɪn̪d̪ᵊ sɪ́ŋgᵊ] ; born Gobind Das ; 22 December 1666 – 7 October 1708)

9345-521: The modern times, with initiated Sikh referred to as Khalsa Sikh, while those who do not get baptized referred to as Sahajdhari Sikhs. Whilst Guru Gobind Singh passed on the mantle of guruship to both the Guru Granth and Guru Panth , the practice of Guru Panth was prevalent in the 18th century during the era of the Sikh Confederacy but fell into obscurity during the rise of Ranjit Singh . Today,

9450-567: The new code of conduct also led to internal disagreements between Sikhs in the 18th century, particularly between the Nanakpanthi and the Khalsa. Gobind Singh had a deep respect for the Khalsa and stated that there is no difference between the True Guru and the sangat (panth). Before his founding of the Khalsa, the Sikh movement had used the Sanskrit word Sisya (literally, disciple or student), but

9555-423: The number of subcommittee members present at meetings reduced, and other people were listed as present. On March 1, four members were exited from the subcommittee, and eight more were appointed. Of the four who were exited, one had died and another was excommunicated. The subcommittee met again to deliberate and consider the draft on 8 May and 26 September 1932. On 1 October, the sub-committee submitted its report to

9660-548: The presence of the Guru—performing of kirtan , delivering of discourse, interpretative elaboration of the scriptures, or the reading of the scriptures. Before taking a hukam from the Guru, an ardas must be done: all the congregation would stand for the ardas and then sit down and carefully listen to the Hukam of the Guru. Sikhs, though anyone with correct pronunciation and understanding of Gurbani who desires to take part in

9765-480: The seventeenth and eighteenth centuries. Pashaura Singh writes that the Tat Khalsa scholars refused to accept the anti Muslim injunctions and remarks as the work of Guru Gobind Singh and quietly removed them from their revised rahit-namas. Six Rahitnamas were placed in the time of Guru Gobind Singh, the Tankhahnama of those in particular stresses hostility towards Mughal Aristocrats, referred to as "Turks". Although there

9870-436: The three grandsons of Rai Jodh, a devotee of Guru Har Gobind . Guru Gobind Singh saw the war conduct of Aurangzeb and his army against his family and his people as a betrayal of a promise, unethical, unjust, and impious. After all of Gobind Singh's children had been killed by the Mughal army and the battle of Muktsar, the Guru wrote a defiant letter in Persian to Aurangzeb, titled Zafarnama (literally, "epistle of victory"),

9975-497: The time such Bhai Vir Singh these Nirmala and Udasi Sikhs introduced vedic concepts into the Sikh Rehat, which led sectarianism in the absence of any centralized authority apart from that arranged under British rule from 1849. A range of other codes and collections of tradition existed, which were corrected in 1898 by Bhai Kahn Singh Nabha , who collected all the old Rehat Namas and removed spurious references to Hinduism. There

10080-423: The time. While the early eighteenth century rahits feature considerable variation; W.H. McLeod noted a few consistent features among them; "a sense of deepening problems and the ultimate triumph of the community; a set of behavioral injunctions meant to distinguish the Sikhs from other religious communities; with a clear sense that the Sikh community saw itself in conflict with Muslims; and, within several versions,

10185-561: The world by defeating the evil forces and protecting and caring for the holy persons. This is on similar lines as Nihkalank Kalki Avtar described in Dasam Granth which indicates the presence of Bachitar Natak during that period. This book is written not only in the style and language of the Sri Dasam Granth but some verses are similar to the verses found in Sri Bachitra Natak, most notably the battles of Guru Gobind Singh. The letter

10290-409: Was an exonym used within Muslim sources. Whilst the commonly accepted birth year for the guru is 1666, some sources record his birth year as being 1661. Sikhologist Louis E. Fenech believes 1661 is more likely to be the true birth year of the guru as it lines up more reliably with events later in his life regarding his coming-of-age and leadership in 1679. In 1699, Guru Gobind Singh requested

10395-537: Was compiled later to this source by Mani Singh. Though, this source mentioned the content of Bachitar Natak and Kalki Avtar. The main topic is stated with the Akal Purkh's declaration of the purpose for which Guru Gobind Singh was deputed to take birth in this world. This is reminiscent of ‘Akal Purkh’s Bach’ of Bachittar Natak. The book ends with the poet's wishful thinking that the Master will come again to Anandgarh to redeem

10500-504: Was more worthy to lead and make a sacrifice than him. His father made the attempt, but was arrested then publicly beheaded in Delhi on 11 November 1675 under the orders of Aurangzeb for refusing to convert to Islam and the ongoing conflicts between Sikhism and the Islamic Empire. Before dying, Tegh Bahadur wrote a letter to Gobind Das (the letter was called Mahalla Dasven and it is part of

10605-490: Was no standard rehat but there were many with the same points and concepts, like the Muktinamah (ਮੁਕਤੀਨਾਮਾਹ), Bhai Nand Lal's Rehatnamah (ਰਹਿਤਨਾਮਾਹ, 1695) and Tankhahnamah (ਤਨਖਾਹਨਾਮਾਹ, circa 1704), 54 Hukams (੫੪ ਹੁਕਮ) etc. As per Giani Gian Singh (1885), in 1857, Bhai Rai Singh travelled and stayed at Hazur Sahib , Nanded , (where the 10th Guru, Guru Gobind Singh receded) for 3 + 1 ⁄ 2 months to document and reproduce

10710-439: Was published in 1932. Finally Sikh Rahit Maryada was brought out by the SGPC in 1945. These publications showed a significant attempt by the Sikh intelligentsia and bodies to develop appropriate code of conduct reflective of the Sikh philosophy. The early Sikh rahit namas were markedly anti Mughal, the rahits derided Mughals as being "polluting"; injunctions included avoiding contact with the ritually sacrificed meat of all faiths,

10815-511: Was the tenth and last human Sikh Guru . He was a warrior, poet, and philosopher. In 1675, at the age of nine he was formally installed as the leader of the Sikhs after his father Guru Tegh Bahadur was executed by Emperor Aurangzeb . His father was the ninth Sikh Guru. His four biological sons died during his lifetime – two in battle and two executed by the Mughal governor Wazir Khan . Among his notable contributions to Sikhism are founding

10920-455: Was unanimous hostility and antipathy directed towards Mughals in the Sikh writings of the eighteenth and nineteenth century, the works of Chaupa, Kesar Singh Chibbar , and Koer Singh are considered the apotheosis of this aversion. The twentieth century versions of the rahit; drawing upon and furthering developing earlier forms of rahits were representative of an effort to systemize codes presented in different versions and modify them in line with

11025-654: Was written is 1769 and covers the lives of the ten Gurus as well as other famed Sikhs. Kesar Singh explains and quotes verses from the Ugardanti. According to the Bansavlinama the Sikhs requested that Guru Gobind Singh merge Dasam Granth with the Guru Granth Sahib. The Guru responded to the request by saying, “The Adi Granth is the Guru. This (Dasam Granth) is my play. They shall remain separate. In many parts Kesar Singh quotes Dasam Granth compisions such as Chabius Avtar, Bachitar Natak and Khalsa Mehima. Guru Kian Sakhian

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