Extracts from Khalsa Vidhaan written by Bhai Kaur Singh
Posted by: tapoban
Date: February 09, 2010 08:51AM
The following are extracts from the book Khalsa Vidhaan written by Bhai Kaur Singh. These were translated and put up on the old tapoban forum by some GurSikh. The book highlights some very important Gurmat principles that are being neglected in the Panth.
Khalsa Vidhaan written by Bhai Kaur Singh
I tell you with full conviction that if our leaders had any Gurmat quality then they would have used it and the massacres of 1946, 1947 and 1984 would not have occurred; and thousands of Sikhs would not have been slaughtered.
If everyone in the Khalsa Panth had the knowledge about Rehat then the picture would become clear and we could take firm steps in establishing Khalsa raj. The saddest part is that we do not even know the most basic and fundamental Rehats of Sikhi, neither are we taking a keen interest in learning. We become ignorant and think we already know everything about Sikhi and there is nothing more to know. Beyond this there is no Sikhi. We do not even understand Gurbani, nor do we understand basic Rehat, we are totally uneducated.
In our leaders there is less Sikhi and more thirst to become leader. Leadership is in the hands of the Guru. In history when Banda Singh Bahadur stayed in the control of the Panj Piarey then there was victory for the Khalsa. But when his leadership became seperate from Dharam and he left the Panj Piarey he was caught by the Mughals. Raja Ranjit Singh did not follow the hukam of Dharam and in his reign, power was not given to "Pach Parvan Panch Pardhan", instead he gave leadership to people without Dharam, his Raj also fell.
Having the family name at the end of your name is Manmat. What else is it? Those people that call themselves Sant should drop this lofty title and adopt only Bhai. Guru Gobind Singh Ji named Shaheed Bhai Mani Singh and Bhai Gurdas Ji 'Bhai'. Think about it and there is still room for unity within the Panth.
We must be strict in our Rehat. Bhai Randhir Singh Ji did not give up his Sarab Loh Bibek in prison; even through he had to get his Teeth smashed [Bhai Sahibs front 2 teeth were smashed in an attempt to force feed him]. We must become strict and not waste any more time.
A Gursikh must also have the prayer for the rest of humanity in mind at all times also and seek the best for the whole world. Guru Tegh Bahadur gave his head for the Brahmins and saved all of Hindustan, or else the Hindus would have been extinct. However, very few numbers of these Brahmins adopted Sikhi, most of them carried on with there old ways of superstition, pleasure, hypocrisy and deceit. They continued to fool the general masses and looted them of their wealth. Until 1947 these Brahmins had no power, and Sikhi was not in the state it is now. It is because of this that they could not destroy the Sikhs. When most of them did get power, they were bent upon destroying the Sikhs and Sikhi.
Now is the time to awaken Sikhi from its deep slumber. If the Gursikhs rise in unison then no one will be able to destroy Sikhi.
One Singh should inform the other Singh of his weaknesses, this will make the Singh tyaar-bar-tyaar. This is what Jathebandia are for. In Puraatan times (old times) when the Singhs would meet each other they would firstly say Fateh and then they would say "Khalsa tyaar-bar-tyaar?", What they meant was to ask if any Til (weakness) has crept into their Rehat or are they still strong. But in this day and age no one asks anyone, and no one cares about anyone, these days Singhs are more attached to their body than to their Dharam.
Just as one Rehat has an interlink relation with the other, similarly one Til (weakness) has a connection with another, therefore, creating one weakness in Rehat will lead to many others. This is what is letting the Panth down.
Guru Granth Sahib is the eternal Guru, as proclaimed by the tenth master. "Siri Guru Raj Abchal Atal Aad Purakh Furmaio". This is the eternal light of the Guru. The Sampooran shape of the Guru is "Panj piare, Guru Granth Sahib Ji Di Tabiya". (The importance of the five have been told in the Suniai and Mane Paurees). In accordance with these Paureeaa one Sikh can only be blessed by the five beloved ones. (Sarab Loh bibek is also necessary for the Panj to keep), the five focus their mind onto the Guru and no one else, and the Gurus spirit comes to be inside all the Panj as one.
Panch ParvaaN Panch Pardhaan, Panche Pave Dargeh Maan, Panche Sohe Dar Rajan Pancha Ka Gur Ek Dhiaan||
The Panj Piare should be as such, this is what the Panth should realise, there is need for thirst, effort and ardaas. When the Dalai Lama of the Buddhists passes away the Buddhists with a high spiritual state join together and meditate and pray from their heart to find a new leader. When this special person is found, whatever age he may be, wherever he may be in the world he is made into the Dalai Lama.
The Panth should similarly search for the Panj Piare. Guru Gobind Singh Jee gave the Taabia (throne) to Guru Granth Sahib Ji and the Panj Piare, thus he made the Gurus jot (spirit) eternal and manifest through the panj.
Will Guru Gobind Singh Ji come back on to this world as an Avatar to rejoin us with the Panj? No No, Guru Sahib says "Khalsa Mero Roop Hai Khaas Khalse Meh Ho Karo Nivas"
He is the Khalsa who keeps Sarab Loh Bibek, wears Bana and adopts complete Rehat, Khalsa is the one who meditates on the Lord name with each and every breath. Along side the Rehat the Khalsa should meditate with each breath and each morsel of food on the lord (Saas Graas).
There are many Jathebandeeaa at this moment in time, when we examine them we find they have positive points as well as negatives.
When one Sikh or one Jathaa is in Chardeekalaa (high spirits) then it automatically attracts other seekers of truth. They have great faith in the word of God, which results in their spiritual state increasing tenfold. One must realise that the Sikh only becomes Chardeekalaa once they have adopted complete Rehat and meditated on the Name of the lord.
The beloveds that give their love to the Panth forget that they have reached such a state due to adopting complete Rehat and so this becomes an area of weakness.
These beloveds create a group of Gursikhs who hold similar views, in time they become a separate Jathebandee then even when the beloved passes away, his followers keep faith in him.
When Gianee Gurbachan Singh Jee Khaalsaa was head of Taksaal there were less weaknesses. Candidates for Amrit were instructed to keep Sarbloh Bibek, Bibiaa were instructed to wear Dastaar. Giaanee Jee was Sarblohee himself and his family all wore the turban, including women. He especially had great love and affection for Bhai Sahib Randheer Singh. Believe it or not, both of their Rehats were almost exactly matching. After the passing away of the two Singhs, weaknesses crept in to both Jathebandeeaa, however, Dastaar is still prescribed to be mandatory in the Akhand Keertanee Jathaa.
The head of the Naamdhaaree sect, Baba Raam Singh kept full Rehat, which included Sarbloh Bibek, Shastar and BaaNaa he was a complete Khalsaa. Their Rehat did not stay, but the group is still around. Nowadays they are far from Gurmat ideals and have started their own line of Gurus, this is why they are rejected by mainstream Sikhs. It is evident that ritual has become their love rather than religion. Such as, the Neel Dhaarees who wear Blue Kamar Kassai (belt around waist). Even the women do not shy away from wearing the Kamar Kassai. They are followers of a Sant and do not hesitate to wear the Kamar Kassa, but yet they hesitate to accept the Rehat as laid down by Guru Gobind Singh Jee. None of them have adopted the five articles of faith (Panj Kakkar, including Dastaar), nor have they taken up Sarbloh Bibek.
If one analyses these weaknesses, it becomes crystal clear that there is no Khalsaa spirit left within the Panth, with which all the Khalsaa would have adopted one Rehat and the Khalsaa itself would have been one Jathebandee, there would only be one Panth. Then all other Jathebandeeaa would have shut down.
Jab Lag Khalsa Rahe Niaara || Tab Lag Tej Dheeyo Meh Saara ||
Have faith that when the Panth comes to fully recognising and drilling this pure Mukhvaak of Kalgeedhar Guru Gobind Singh Ji they will immediately come to abide in Chardi Kala. One should contemplate over every word in this Mukhvaak, it is not so hard to understand. If the Khalsa stays distinct then Guru Kalgeedhar says ‘Mai Poora Saaraa Tej Bakhshaa gaa, Devaa(n)gaa’, meaning I will give the Khalsa my complete blessings (and power).
The Khalsa is a distinct nation, its birth was most distinct, the lifestyle of a Khalsa is distinct, the food and clothes the Khalsa wears is distinct and the love the Khalsa has for the almighty is most distinct. In ‘Singhaa Da Panth Niraala’ Bhai Sahib Randhir Singh Ji says why can’t every limb of a Sikh be pure? Only when ‘Khalsa Akal Purakh Kee Fauj || Pragatio Khalsa Pramaatam Kee Mauj ||’. We are only pure if we stay distinct, we can only get blessings if we stay distinct.
How can a Khalsa stay distinct? This is a big principle that we must all take steps to understanding. It has already been said [in another chapter] that Gurmat virtues have a heavy affect on daily life, but we must be ready to follow the Rehat, thus making us distinct from others. In order to follow this, one must adopt the total and true Rehat. [An effort has been made in the books ‘Ram Raj’, Tos Ekta’ and ‘Sarbloh Bibek’ to explain the Maryada].
The next line of this Mukhvaak reads, ‘Jab Eh Gahai Bipran Kee Reet || Mai Na Karo In Kee Prteet||’. When we come to abide and make friends in the society of Niguray and Be-Amriteeai then we loose all our blessings.
Tying a Dastar (turban) plays a big role in our distinctness. An English historian writes: -
“The Sikh women are distinguished from Hindoos of their sex by some variety of dress but chiefly by a higher TOP knot of hair” by J.D. Cunningham. (Appendix XIV History of the Sikhs).
Sikh Females are easily recognisable from Hindoo females. In olden times all Singhnia adorned a top knot of hair on the Tenth Gate (Dasam Dwar). Cunningham also writes that during battles these turbaned women would fight along side their brothers.
ਕੁਝ ਜ਼ਰੂਰੀ ਅਸੂਲ
1) Without the Rehat of Sarbloh Bibek, one cannot heed to the Shromanee Panthic Maryada of Amritdhari dee Saa(n)j Amritdhari naal (with this the Panth becomes ਨਿਆਰਾਪਨ and distinct).
2) The person who follows the principles of Amrit Rehat is an Amritdhari. The meaning of Rehat is to have unparalleled faith in the word of Gurbani and to follow Seenaa-Baseenaa Rehat also, some people stress on Gurbani Rehat and some on Seenaa-Baseenaa, both are mandatory side by side.
3) One that is not BibekDhari, he is not Amritdhari. He may have had Amrit, but he has not taken heed to it. (Us Ne Amrit Chakkia par Amrit Dharn nahee keetaa). In other words, he has taken amrit but has not accepted or adopted amrit from heart.
4) Only he is an Amritdhari who keeps Bibek and complete Rehat.
5) Bibek or Sarbloh Bibek, they are both the same Rehat, you cannot make two Rehats out of one, thus without Sarbloh you cannot have Bibek.
6) Without Sarbloh Bibek, the Panth cannot be distinct (Niarapan). An English writer, Mr. Edmond Kendler praises Sarbloh in his book ˜Metal of East, he writes that Sarbloh Bibek gave the Khalsa an appearance of a nation :-
To the Khalsa it (srb lOh) gave a cause and welded them into a nation.
This is a truth. Without Sarbloh Bibek we will not be distinct, only distinctness will give the Khalsa the appearance of a nation.
In the Akhand Keertanee Jatha, Sarbloh was mandatory to begin with, but now this Rehat has been stopped because in this day and age, the majority of people do not deem it necessary to have Sarbloh, but in the rest of the Panth Sarbloh is not even heard of. There are just a few Sarbloh Bibekis left within the Nihang Singhs; you will only get a handful that adheres to this Rehat. Even within the Nihang Singhs, there are them who do Sukha (Marijuana) and Chatka (ritual slaughter of meat), and therefore their Gurbani and Naam all goes to waste. This is why they have been unable to do any sevaa for the Panth as of yet.
In the Panth, the Akhand Keertanee Jatha is nearest to Kalgidhars Rehat. The weaknesses that have crept in came after Bhai Sahib Randhir Singh stopped doing sevaa in the Panj. They are :-
1) Sarbloh Bibek is not stated as mandatory, so the person who is weak in Sarbloh “ how are you going to tell him that he is kurehati?
2) Bana is not stated as mandatory, it is the slavery of the English that shows why we take Amrit wearing Pants and Shirt.
3) Small Kirpan (approx. 9”) big Kirpan (approx. 2 and a half to 3 foot), both Kirpans are not stated as mandatory, you can get Amrit with just a small one nowadays! This Rehat started from the times of 6th Paatshah (Guru Hargobind Sahib), this Rehat is still alive at Hazoor Sahib, only when you have 2 Siri Sahibs do they give you Amrit (Even there weakness has crept in, they take the Siri Sahibaa off afterwards).
4) To keep the enemy at bay, do justice and use the sword it is a must that Singhs and Singhneeaa alike learn Gatka.
What can we do to ward off these weaknesses?
The Jathedar Sahib should drill these Rehats within himself and tell them in the Amrit Sanchaar also; it is a must for all the Singhs and those that do Panjaa dee sevaa.
In yester years, whatever weakness there were, the Singhs and Singhniaa would get Pesh and do Sudh Sudhaaee, they would then try and keep complete Rehat (as stated above). Rehat is the same for Singhs and Singhniaa.
(Bhai Sahib has done Peshinagoee (prediction), Keep in mind, that time is near where our Singhniaa will have to show themselves in battle also (they will have to fight along with Singhs in the battlefield).
In the Jatha after complete Rehat is being given the Jathedar Sahib from Panj should talk with the Pardhaan from Shiromini Committee about the Rehat Maryada, Sudh Sudhaaee should be done, and then all the Panth can follow commonness of Gurmat Rehat Maryada. The Panj Rehatvaan Sikhs should be given authority at the Takhat Sahib, whose hukam goes for all the Panth; all other organisations should be closed down.
For a Sikh, only Kacherra and Dastaar are needed, it does not matter what else you wear. A Sikh women can choose to wear a Dastaar or not.
Next we will say you can choose to wear a Kacherra or not “ It is up to you. This is just an excuse to let go of other Rehats. Soon the committee will be saying Sikh women can take Amrit if they want to, but they don’t have to.
When we have taken birth in the house of the Guru, our past life is gone. Before, the lifestyle the world had in accordance with the three virtues (Sato-Rajo-Tamo) is gone. Every bit has changed. Now we have to acknowledge and accept the traditions of Guru Sahib’s house. Bhai Sahib Khan Singh Ji Nabha in his book ˜Mahan Kosh has told us who we should love and idolise, what to eat and drink, we start loving Gurus baNa. Our dress becomes like Singhs (all worldly fashions stop).
Which BaNa is this?
BaNa is alike for both Singhs and Singhneeaa. On the head there should be the round Dumaalaa (Not Nokhdhaar Pagh; I don’t know when this fashion started, originally the Pagh was round. See Bhai Khan Singhs ˜Mahan Kosh and the photo at the back of Ram Raj tract).
Chola should be worn along with Kamar Kassa (belt around waist) and Kacherra (up to knees). In the olden days when the Khalsa was fighting many battles, Singhs and Singhneeaa had the exact same baNa. Even the Singhneeaa fought like the Singhs. (See "Ram Raj" book). Dumaalai with Chakars ( iron quoits) were worn to fend off blows from the Sword and kept the Dumaala strong and steady. They also work as Shastars (weapons). Until Raja Ranjit Singh’s reign all women were donned in turbans “ whose name, according to Rehatnamas was ˜Keski (5th Kakkar). Afterwards, we don’t know what happened, but weakness has crept into this Rehat also. The person who brought this weakness in the panth is Gianee Gurmukh Singh Musaafar. When he was Jathedar of Akaal Takhat, he stopped women from wearing Dastaar at the Takhat Sahib, before this it was seen mandatory for women to wear Dastaar. Amrit was not given without the Dastaar.
Gurmukh Singh Musaafars wife did not wear Dastaar either. It would have been something else if he made her Tyaar-Bar-Tyaar and donned her with turban, instead he followed her and so much so, he decided to alter the Maryada at the Takhat Sahib.
If a normal Sikh becomes weak then it affects him and his family, but if a leader becomes weak in Rehat then it affects the whole nation (panth).
˜These are the 5 Kakkars [Kes, Kirpan; (with Gatra), Kacherra, Kangha and Kara] that an Amritdhari must bear.
Now tell me, how can you bear Kes (unshorn hair)? When it is a limb (ang) of the body?
Also, cutting ones Kes is seen as a Bujjar Kurehat, the one who does Beadbi (disrespects) the Kes is seen as a Bujjar Kurehati. So how has one Rehat come to be in two places? Kes are the first stamp of Guru sahib and the person who disrespects them cannot be called a true Sikh. Then what is the reason for keeping them? What is the outcome of taking Unshorn hair as the fifth article of faith?
Well, it is our narrow mind that says the word Kes begins with a K and therefore must be the fifth article of faith, how absurd! Don't be blind and think kesh are kakaar. Use your thinking. If you are going to accept Kesh as kakkar just because the word begins with K then you are better off accepting the Kamar Kassa (belt around waist) because it does not come into any Kurehat and it is an Ang (limb) of a Sikhs Uniform. We are not to hail to the letter K, we should hail to the Rehat which Guru Gobind Singh Ji gave us on the Vaisakhi of 1699.
The small turban (Keski) has already been talked about [Translators note: It has been talked about earlier on in the book]. Guru Gobind Singh Ji with his own hands tied a beautiful Keski and Dastar on Mata Bhaag Kaur. For further reference please read Keski tract by Sura Parivar, Singha Da Panth Nirala Bhai Sahib Bhai Randhir Singh and Gursikh Rehnee Professor Amarjeet Kaur.
Following is a translation of a part of a book by Bhai Kaur Singh. This translation has been done by a very loving Singh from UK. This is the 3rd part of the translation provided to us by this veer. As we get more translations, we will post them on this forum. Please read this book carefully. It may change your life.
Our Duty to the World
No matter what religion or social status someone belongs to, they can be blessed with Khande Dee Paahul (Amrit) and be given acceptance into the Guru house. There is no strict rule against this. We are nothing like the Brahmans, who restrict the Shoodras and other people from reading the prayers of the Vedaas. Also, no one must be forced into Sikhi, the Muslims are well know to label others as Kaafirs or non-believers. They believe it to be their duty to scare others and force them to embrace Islam. No one should be bought into religion through trickery and deceit, like the Christians do.
Sikhs believe in the following Gurbaanee line – “Ek Pitaa Eks Ke Hm Baarik” and help everyone regardless of their religion. It is their moral duty to do so. Just like Guru Tegh Bahadur Sahib sacrificed his head for the Hindu religion. The Singh warriors fought many battles against the Mughals, they rescued and sent home many Hindu Girls they had snatched. Any person can receive food, clothes and any other help they may need at any Gurdwara in the world.
We can help the world in this true and righteous way.
The Tegh [sword]
Our own mind pushes us about, it gives us the wrong advice and pushes us into the darkness. Whatever seems difficult to the mind is replaced with something relatively easier, thus the soul is shut up. In the ardas every day we pray 'Keep our mind humble and our principles high' [Man Neevaa(n), Matt Uchee].
We tell ourselves, we are Amritdhari, we have become the Gurus Sikhs, what point is there in keeping this Rehat? I will only keep as much Rehat as I feel like. Its not like my Amrit will break and I will have to retake it! The Panj Piare (5 beloved ones) did not scrutinize me in any way. Such excuses are also thought up for the Tegh (Sword). We cunningly say we contemplate the Tegh in the Ardas, so what need is there in wearing it? Tommorow we will say the Panj Kakaar are also mentioned in the Ardas, there is no need for them also.
If we want to get somewhere then we must have control over this Donkey like mind. It has restrained us enough through many lifetimes, it is about time we grabbed it and gave it a good shaking.
How are we to stop this mind going its own way?
When the seed of Gods Name is sown, then is the time to stop it. Whatever this mind says, do not believe it, unless you are certain that it is correct. There are certain aspects of our Rehat that we must follow in order to keep ourselves steadfast; the mind will always try to show it self right in these situations. The Kacherra should be first put on the right leg not the left, When tying a Dastar the Lar should not be left at the back, We should comb our hair twice a day using the Kangha (wooden comb), After washing our hair we must use oil and only then are we allowed to eat, We are never to go out and about without our head covered or without the Panj Kakar, After Nitnem one should always do Ardas, Do not eat before doing Darshan of Guru Granth Sahib; if you meet a Tyaar-Br-Tyaar Singh you should be the first one to greet him. It is these Rehats that we do not pay much attention to. It is for this reason we are become weak spiritually. It is for this reason we must first accept these minor Rehats and then we can keep bigger Rehats, although having said this, we cannot have one Rehat without the other.
Kalgeedhar Guru Gobind Singh Ji has showed the qualities of the Tegh (sword) in his pure Vaak:
Khag Khand Binhandan, Khal Dhal Khandan, Ath RaN Mandan, Barbandan||
Bhujdand Akhandan, Tej Prchandan, Jot Amandan, Bhaan Prbhan||
Sukh Santaa KarnaN Durmat DarnaN, Kilbikh HarnaN As SarnaN||
Jai Jai Jag KaaraN Shrist UbaaraN, Mam PrtipaaraN Jai Teghn||
Meaning:- The sword is good for bringing justice to fools (Moorakhs). It gives honour to the warrior in battle, it shines like the Sun. It makes the enemies of the Saints flee and gives them peace. It saves the world from evil, there is no equivalent to its glory, it protects me. The Guru whos hukam it is to meditate on the name, read Gurbani and listen to Keertan; it is the same Gurus hukam to become Teghdhari. We follow the nine Gurus hukams but forget about the tenth, or we see certain Gurus higher than others. This is blasphemous. Gurbani is the king, Shastar (weapons) are also kings or else their glory would not have been written about in Gurbani:- "As Kirpaan Khando KhaRag Tupak Tabar Ar Teer|| Saif Sarohee, Saithee Yahai Hamaarai Peer||". We respect Bani, we respect Keertan; likewise we should bear arms and give the same amount of respect to Shastar. Bani and Banaa (Shastar, Tegh), both are necessary. There is one command for Singhs and Singhnis alike. When the British banned the wearing of weapons in Panjab the Panth lead a struggle (Morcha), the Panth filled the Jails and eventually the ban was lifted. What was the point, when we are not going to become Teghdhari? The whole Panth should become Teghdhari. It is most necessary. To bear arms is the command of the Guru, then we will get the blessings of the Guru.
Punn Sangh Saare Prabhoo Jee Sunaaee, Binaa Teghh Teer Raho Naah Bhaee||
Binaa Shastar Kesan Nar Bhed Jaano, Gahai Kaan Taa Ko Kitai Lai Sidhaano||
Ih Mor Aagiaa Suno He Piaare, Binaa Tegh Kesan Divo Na Deedaare||
Ihai Mor Bainaa Mananai Su Joee, Tisai Ish Pooree Sabhai Jaan Hoee||
(Bhai Sukha Singh Krith Gur Bilas)
Then Prabhu jee (Guru jee) addressed the sangat (sangh): Don’t stay without sword and Teer (arrow).
Without Shasters (weapons) and unshorn Hair, consider an individual as a lamb; whoever pleases can get hold of the lamb by the ear and take it his way.
This is my order (aagiaa, hukam), listen O beloved ones, don’t give me your darshan (don’t appear before me) without the sword and Kesh.
This is my Bachan (bainaa), obey it; all your wishes will come true.